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(Princeton  C^eofogicdf  ^eminarg 


S^  E  R  M  O  N  S 


ON   VARIOUS 


IMPORTANT   SUBJECT 


IN   THREE   VOLUMES. 


-.: j^- -     ■ 

V^ 

- 

By 

J 

OHN    YOUNG, 

D. 

d: 

MINISTER 

OF    THE    GOSPEL    IN 

HAWICK. 

THE  SECOND  EDITION. 


V  O  L.     III. 


EDINBURGH: 

PRINTED   BY  GEORGE  CAW;    AND   SOLD  B^ 
.L  £C  BRACFUTE,   J.  FAIRBAIRN,  AND  J,  WATbON,&  CO.  EDINEURCH. 
r.  NIVEN,  AND  BRASIJt  &  R£ID,  GLASGOW  ;    ANU 
VERNOR   &  HOOD,  LO-NDON. 


M.UCC.XCVII. 


CONTENTS. 

SERMON    I. 
The  duty  and  advantage  of  maintaining  unanimity  and  peace 
in  the  church.     A  Synod  Sermon.  -  Page  i 

1  Cor.  xiii.  ii.  Be  of  one  mind\  live  in  peace ;  and  the  God 
of  love  and  peace  fuall  he  with  you . 

SERMON    II. 

The  charadler  and  work  of  gofpel  miniflers.  An  Ordina- 
tion Sermon.  -  -  57 

1  Cor.  V.  20.  Now  thefi  we  are  amhajfadors  for  CJjrifc^  as 
though  Ghd  did  hefeech  you  by  i/s^  vje  pray  you,  i:i  Chrfl's 
fead^  he  ye  reconciled  unto  God. 

S  E  R  ?.;  O  N    III. 
Stedfaftnefs  in  the  caufe  of  Chrift  recommcLdjd.     A  Synod 
Sermon.  -  -  .'07 

Rev.  ill.  II.  Behold  I  come  quicJciy ;  hold  that  fjjl' winch 
thou  ha Pc.  Ut  no  man  takr'  ihv  crown. 


^j'l 


7 


S  ERMON   IV. 

The  Saving  Arm  of  v.-od  a  fure  defence  to-  the  Church  of 
Chrifl,  againfi:  all  iier  enemies.  -  153 

Ifa.  xxvi.  I.  We  have  a  frcng  city :  Salvation  will  God  ap- 
point for  walls  and  bulwarks. 

SERMON    V. 
An  abundant  blefTing  ptomlfed  to  t]^.e  churc:i   upon  !..  .  i^    - 
-ritual  provifion.     An  Admiiuon  Sermon.  -  J91 

Pfal.  cxxxii.  15.     /  will  alundanily  hlefs  herpromflon. 

SERMON    ^'I. 

The  foundation  of  the  Chriftian's  hone  -  223 

Rom.  viii.  ^/i,  Ke. that  J  pared  not  his  oun  Son;  hut  dd'ivered 
him  up  for  us  oil ;  how  Jhall  he  not  aJfo  with  him  freely 
give  us  all  things  F 


iv  CONTENTS. 

SERMON    VII. 

The  blall  of  the  gofpei  trumpet,  the  leading  mean  of  gather- 
ing finners  to  Chrift.  -  -  page  261 

Ifa.  XKvii.  13.  /«  that  day  the  great  trumpet  JIj all  be  bloivn; 
and  they  Jh all  co7ne  that  were  ready  to  perijh  in  the  land  of 
AJIyria,  and  the  outcafts  in  the  land  of  Egypt ;  and  Jhall 
worjhip  the  Lord  in  the  holy  mount  at  Jerufale?H, 

SERMON    VIIL        ' 
The  mourners  in  Zion  charaderized.     ,  -  296 

Ifa.  Ixi.  3.  I'o  appoint  unto  them  that  mourn  in  Zion^  to  give 
Jinto  them  beauty  for  aJJjes,  the  oil  of  joy  for  mourning,  and 
the  garment  of  praife  for  the  fpirit  of  heavinefs, 

SERMON    IX. 

The  mourners  in  Zi^n  comforted.  -  324 

From  the  fiune  text, 

S  E  R  M  O  N    X. 
God's  great  defign  in  mens  falvation.  -  351 

Eph.  ii.  7.  T^hat  in  the  ages  to  coj7ie^  he  might  fjew  the  ex~ 
cccding  riches  of  his  grace,  in  his  kindnefs  towards  us, 
through  Chrifl  Jefus, 

S  E  R  M  O  N    Xt. 

The  manner  in  which  Chridians  are  faved.  -  ■         382 

Eph.  ii.  8.  By  grace  are  ye  faved,  through  faith,  and  that  tiot 
of  yourf elves,  it  i?  the  gift  of  God, 

SERMON    XIL 
The  influence  of  faith  upon  the  Chriftian's  walk.  415 

2  Cor.  V.  7.   We  walk  by  faith,  not  by  fight, 

SERMON    XIII. 

Holinefs  inculcated  on  gofpei  principles.  -  459 

2  Cor.  vii.  1.  Having  therefore  thefe  promifes,  dearly  beloved, 
let  us  cleanfe  our/elves  from  all  filthinefs  of  the  fiejlo  and 
fpirit,  perfeBing  holinefs  in  the  fear  of  God, 


SERMON     I. 

The  Duty  arid  Advantage  of  Maintaining  Vnani-^ 
mity  and  Peace  in  the  Church. 


Preached  at  the  opening  of  the  General  Associate  Synod, 
at  Edinburgh,  the  third  day  of  May  1791. 


2  Cor.  xiii.  11. 

■BE  OF  ONE    MIND,    LIVE  IN  PEACE;    AND  THE  GOD 
OF  LOVE  AND  PEACE  SHALL  BE  WITH  YOU. 


IT  is  juft  five  and  twenty  years  fince  a  Sermon  was 
delivered  in  this  place  on  an  occafion  fimilar  to 
this,  by  a  fervant  of  Chrift,  who,  I  truft,  is  now  entered 
into  the  joy  of  his  Lord,  tending  to  recommend  peace  • 
and  harmony  in  the  Church,  from  that  text,  Eph.  iv. 
3.  Endeavouring  to  keep  the  unity  of  the  Spirit^  in  the 
bond  of  peace.  The  fituation  of  matters  in  this  Con- 
gregation, as  well  as  fome  other  things  then  depend- 
ing before  the  Synod,  made  fuch  a  difcourfe,  at  that 
time,  feafonable.  And  it  is  known  to  all  who  wifh 
well  to  the  Seceffion  Teftimony, — alas  I  it  is  too  well 
known  to  thofe  who  wifh  for  its  burial,  that  there  are 
circumflances  among  us  at  prefent,  which  Igudly  call 
Vol.  III.  A  *  out 


2  The  Duty  and  Advantage  of 

our  attention  to  the  fame  fubje^l.  Indulge  me,  there- 
fore with  a  candid  hearing,  while  I  endeavour  to  point 
out  the  duty  incumbent  on  us  all  in  this  refpecl;  and 
the  encouragement  that  we  have  to  the  diligent  per- 
formance of  that  duty,  as  fet  before  us  by  the  Spirit 
of  God,  in  thefe  words,  Be  of  one  mind,  live  in  peace ; 
and  the  God  of  love  and  peace  /hall  he  with  you. 

Ill  the  beginning  of  this  chapter,  the  Apoille  threa- 
tens, that  as  he  expeded  foon  to  be  at  Corinth,  he 
w^ould  exercife  his  apoftolic  authority,  in  correding, 
with  all  due  feverity,  fuch  members  of  that  church  as 
continued  obflinate  in  their  adherence  to  thofe  cor-  < 
ruptions  that  had  been  introduced  among  them  foon 
after  he  left  that  place.  He  points  out  to  them  their 
moft  proper  courfe  to  prevent  the  difagreeable  necef- 
lity  of  fuch  feverity ;  and  then  concludes  the  epiille, 
in  his  ufual  manner,  with  proper  falutations. 

This  verfe  is  the  firft  of  thofe  in  which  the  conclu- 
lion  of  the  epiflle  is  contained  :  And  in  it  we  find 
three  things  deferving  notice. 

I.  A  parting  valedidion:  Filially,  brethren,  fare- 
well. He  addrefles  them  as  brethren,  to  intimate, 
that  though  he  bore  the  authority  of  an  apoftle  of 
Chrift,  yet,  in  the  exercife  of  it,  he  was  Itill  influenced 
by  a  tender  love  to  them,  as  members  of  the  fame  fpi- 
ritual  family,  and  heirs  of  the  fame  everlafting  inheri- 
tance with  himfelf.  They  who  are  honoured  to  bear 
office  in  the  church,  are  not  lords  over  God's  heritage, 
hut  fhould  be  enfamples  to  the  flock.  And  in  all  their 
adminiftrations  they  ought  not  only  to  be  influenced 
by  a  principle  of  love  and  faithfulnefs  to  Chrift,  their 
Mafter,  but  alfo  by  a  principle  of  fraternal  affedion 
to  the  fouls  committed  to  their  charge. 

The 


Maintaining  Unanimity  in  the  Church.  3 

Tlie  word  which  we  rendcY  farewell,  fignifies  pro- 
perly to  rejoice ;  and  therefore  fonie  have  coniidered 
it  as  exprelTive  of  an  exhortation  to  the  habitual  ex- 
ercife  of  that  fpiritual  gladnefs,  and  joy  in  the  Holy 
Ghoit,  which  is,  at  the  fame  time,  the  duty  and  the 
privilege  of  all  that  are  partakers  of  the  heavenly  call- 
ing.   But,  as  in  this  fenfe  it  coincides  with  another  ex- 
hortation, in  a  following  part  of  the  verfe,  and  as  the 
word  is  ufed,  both  by  facred  and  profane  writers,  as  a 
form  of  falutation,  it  appears  that  our  tranllators  have 
given  its  true  meaning.  "  To  conclude,  my  brethren, 
*'  it  is  my  fincere  delire  and  prayer  to  God,  that  you 
**  may  (lill  enjoy  all  fpiritual  and  temporal  profperity, 
"  that  every  ground  of  fanclified  joy  and  gladnefs  may 
"  remain  and  abound  with  you,  and  that  you,  being 
*'  duly  feniible  of  the  kindnefs  of  God  tovv^ards  yoii, 
"  may  continually  rejoice  and  be  glad  in  him." 
II.  A  parting  advice,  and  it  coniifls  of  four  parts. 
I.  He  advifes  them  to  he  perfedl.     Every  careful 
obferver  of  the  prefent  flate  of  human  nature,  may 
readily  fee,  as  the  Pfalmifl  David  did,  an  end  of  all 
perfe^ion  here.  But,  though  abfolute  perfedlion  can- 
not be  attained  in  this  life,  godly  iincerity,  which  is 
evangelical  perfection,  may.  And  in  the  continual  ex- 
ercife  of  it,  every  genuine  Chriftian  fliall,  in  a  little, 
be  made  abfolutely  ^f  a/^'^^  in  every  good  work^  to  do 
God's  will.  Some  obferve  that  the  original  word  here 
ufed,  properly  lignifies  the  redudion  of  a  dillocated 
bone.     One  of  the  leading  abufes  that  had  prevailed 
in  the  Corinthian  church  was,  that  there  had  been  a- 
nimofities  and  divilions  among  them  *.     By  reafon  of 
thefe,  the  myilical  body  of  Chrift,  in  that  place,  was 

A  2  become 

*  I  Cor.  jii.'lS, 


4  1'he  Duty  and  Advantage  of 

become  like  the  natural  body  of  a  manwhofe  bones  are 
out  of  joint.  Such  a  man  muft  not  only  feel  much  pain, 
but  muft  alfo  be  incapable  to  move  himfelf,  or  perform 
his  ordinary  fundions.  In  like  manner,  when  fadlions 
and  divilions  prevail  in  a  church,  it  occalions  much 
uneafinefs  and  forrow  to  every  genuine  member;  and 
it  renders  it  impoffible  for  that  church,  or  for  thofe  of 
her  members  who  take  part  in  fuch  divilions,  to  be 
duly  adtive  in  promoting  the  work  of  God,  or  to  make 
progrefs,  as  they  ought,  in  preffing  towards  the  mark 
for  the  prize  of  the  high  calling  of  God  in  Chrifl  Jefus, 
To  remedy^  this  in  the  Church  at  Corinth,  the  Apoftle 
here  exhorts  them  to  he  replaced;  to  return  to  their 
due  fubordination  to,  and  eonnedtion  with  one  ano- 
ther; that  each  in  his  own  place,  and  the  whole  body 
together,  might  be  active  and  lively  in  promoting  the 
work  of  God  among  them.  Or,  as  himfelf  elfe where 
exprefleth  it,  that  "  the  whole  body  fitly  joined  toge- 
"  ther  in  Chrift  the  Head,  and  compadled  by  that  which 
''  every  joint  fupplieth,  according  to  the  effedual  work- 
'\  ing  in  the  meafure  of  every  part,  might  make  increafe 
"  of  the  body,  unto  the  edifying  of  itfelf  in  lovef." 

'%.  He  exhorts  to  he  of  good  comfort.  All  Chriftians, 
as  we  have  been  often  warned,  may  expedt  to  be  fub- 
ject  to  various  trials,  afflidlions,  and  fufferings,  in  the 
prefent  world :  "  through  manifold  tribulations  mufl  we 
"enter  into  the  kingdom."  Of  thefe  trials  and  afflic- 
tions, the  Corinthians,  doubtlefs,  had  their  fliare.  But 
under  them  all  the  apoftle  exhorts  them  to  he  of  good 
comfort.  Such  an  exhortation  would  have  been  un- 
reafonable  and  abfurd,  if  Paul  had  not  previoufly  itt 
before  thefe  Corinthians,  in  common  with  other  Chrif- 
tians, 

*  Eph»  iv,  1 6. 


Maintaining  Unanimity  in  the  Church,  5 

tians,  fuch  grounds  of  comfort  as  were  fufficient  to  ba- 
lance all  their  afflidions,  and  to  fill  their  fouls  with 
holy  joy  and  confolation  under  them  all. — Ghriftianity 
teaches  to  renounce  the  pleafures  of  fin:  it  expofes 
to  the  hatred  of  the  world,  to  perfecutions  for  righte- 
oufnefs'  fake,  and  to  a  variety  of  hkrdlhips,  that  fiiran- 
gers  to  Chrift;  find  a  way  to  efcape.  But,  on  the  other 
hand,  the  fcriptures  lay  open  to  us  an  inexhauftible 
fource  of  joy  and  confolation,  in  the  love  of  God,  in 
the  merits  of  Chrift,  in  that  infinite  fulnefs  which  the 
Father  has  made  to  dwell  in  him.  We  may  find 
fuch  comfort  in  the  light  of  God's  countenance  here, 
and  in  the  happy  profpedl  of  the  full  and  immediate 
enjoyment  of  him  hereafter,  as  may  not  only  fupport 
us  under  our  heavieft  fufferings,  but  even  enable  us 
to  rejoice  under  them  "  with  joy  wnfpealcable  and  full 
"  of  glory."  The  Chriftian,  therefore,  who  gives  him- 
felf  up  to  difcouragement  or  down-cafting  on  any  ac- 
count, diflionours  his  Chriftian  profeflion,  belies  the 
hope  that  is  in  him,  and  brings  up  an  evil  report  up- 
on the  land  of  promife. 

Of  the  particulars  above  mentioned  v/e  mean  to  fay 
nothing  further ;  intending  only  to  difcourfe  a  little 
on  thofe  that  follow,  to  the  end  of  the  verfe. 

3.  He  exhorts  to  unanimity ;  be  of  one  mind.  While 
the  minds  of  men  are  influenced  with  different  and 
oppofite  views,  there  muft  be  a  correfponding  differ- 
ence and  oppofition  in  their  pradlices.  But  the  word 
of  God,  which  is  the  fole  and  unerring  rule,  both  of 
faith  and  pradlice,  is  one:  and  every  thing  that  is  a- 
greeable  to  it  muft  alfo  be  agreeable  to  every  other 
thing  that  is  fo.  No  two  things  that  are  oppofite  to 
one  another,  can  both  be  agreeable  to  that  rule.  And 

A  3  therefore 


6  The  Duty  and  Ad'vantage  of 

therefore,  however  difficult  it  may  be,  in  this  eftatc 
of  imperfedion,  for  all  Chriftians  to  have  the  fame 
views,  it  mud  be  a  duty ;  unlefs  Chriftians  have  a  li- 
berty to  think,  and  confequently  to  adl  in  oppolition 
to  the  word  of  God. 

4.  To  a  peaceable  difpoiition  and  demeanor ;  live 
in  peace.  In  all  fociety,  peace  is  one  of  the  moft  va- 
luable bleffings ;  and  the  want  of  it  is  a  fource  of  the 
greateft  mifery.  Where  it  is  wanting,  the  neareft  re- 
latives, and  they  who  are  moft  intimately  connecled, 
become  mutual  plagues  to  one  another.  Of  fuch  va- 
lue is  peace  in  the  church  of  Chrift,  that  all  her  mem- 
bers are  called  to  pray  for  it ;  and  Chrift  himfelf,  when 
^bout  to  leave  our  world  bequeaths  it,  as  a  moft  valu- 
able legacy  to  his  difciples.  Surely  then,  all  who 
would  not  be  found  defpifirig  his  bequeft,  or  ftriving 
to  deprive  themfelves  and  their  brethren  of  what  their 
^ying  Lord  has  difponed  to  them,  will  be  careful  and 
afliduous  to  cultivate  and  maintain  it.  Not  only  does 
Paul  here  exhort  the  Corinthians  to  be  at  peace  among 
themfelves,  but  in  general,  to  live  in  peace  with  all 
men,  carefully  avoiding  every  thing  that  tended  to 
mar  the  peace  of  fociety,  or  to  engender  ftrife  or  con- 
tention of  any  kind. 

III.  We  have  a  powerful  motive  to  compliance  with 
thefe  exhortations,— fuggefted  in  the  end  of  the  verfe; 
where,  more  particularly,  we  may  obferve,  i.  The 
character  here  given  of  that  God  with  whom  Chrift- 
ians have  to  do,  he  is  called  the  God  of  love ;  and  the 
God  of  peace.  2.  What  thefe  Corinthians  might  ex- 
pedl  from  this  God  of  love  and  peace,  in  the  way  of 
complying  with  thefe  exhortations  ;  his  gracious  pre=. 
fence  with  them  :  He  will  he  with  you.     Some  read 

thij; 


Maintaining  Unani?nitj  in  the  Church,       ,  7 

this  part  of  the  verfe  as  a  prayer  or  an  expreffion  of 
the  apoflle's  defire;  "  may  the  God  of  love  and  peace 
'*  be  with  you."  But  the  greatelt  part  of  interpreters, 
more  agreeably  to  the  original,  underftand  it  as  a  pro- 
mife.  As  the  apoftle  wrote  by  divine  infpiration,  it  is 
to  be  viewed  not  as  promife  of  Paul,  but  of  God  him- 
felf.  And  in  it  the  faithfulnefs  of  the  God  of  truth,  as 
well  as  of  love  and  peace,  is  engaged  to  the  Corinthi- 
ans, that  in  this  way  he  would  be  with  them. 

This  epiftle  w^as  not  written  folely  for  the  ufe  of  the 
church  in  Corinth,  in  the  days  of  the  apoftles ;  but 
for  the  ufe  of  all  churches,  and  of  all  Chriftians,  in  all 
places  of  the  world,  to  the  end  of  time.  Thefe  words, 
therefore,  as  well  as  all  the  reft  that  was  written  by 
divine  infpiration  of  old  time,  were  written  for  our 
learning;  and  ferve  to  inform  all  into  whofe  hands 
they  come,  that 

As  it  is  the  indifpenjihle  duty  of  all  who  profefs  the 
Qhrijlian  name  to  he  of  one  mindy  and  live  in  peace; 
fo  in  the  performance  of  this  dut}\  we  may  he  animate 
ed  hy  a  firm,  ajfurance,  that,  in  this  way^  the  God  of 
love  and  peace  will  be  with  us. 

All  that  is  further  propofed  on  the  fubjecl  at  pre- 
fent,  is  only  fome  brief  explication  of  the  feveral  par- 
ticulars  obferved  in  the  divifion  of  the  words;  and 
then  fome  fhort  application. 

The  firft  thing  taken  notice  of  in  the  words,  was 
the  exhortation  to  be  of  one  mind.  Now  this  unani- 
mity feems  to  include  the  two  things  following. 

I.  An  unity  iathe  judgments  of  profelTed  Chriftians, 
concerning  thofe  truths  tht  are  revealed  in  the  word 

of 


^  ne  Duty  and  Advantage  of 

of  God,  and  exhibited  to  us  as  the  objeds  of  a  divine 
faith.  Many  are  the  exhortations  in  fcripture,  to 
"  fland  faft  in  the  faith,  to  be  eftabliQied  in  the  faith, 
"  and  even  to  contend  earneftly  for  it."  But  it  is  the 
fame  faith,  in  which  all  Chriftians  fhould  Hand  faft, 
and  for  which  they  fhould  all  contend.  It  cannot  be 
required,  nor  allowed,  that  one  perfon  contend  for  one 
thing,  and  another  for  the  oppofite,  as  matter  of  faith. 
But  in  order  to  that  joint  contending  for  the  faith 
which  is  incumbent  upon  all  Chriftians,  it  is  necelTary 
that  there  be  firfta  joint  receiving  and  acknowledge- 
ment  of  the  truth :  And  we  muft  all  be  of  one  judge- 
ment concerning  it. 

By  the  folemn  vows  entered  into  in  the  days  of  our 
fathers,  we  are  bound  to  promote  and  maintain  *  the 

*  neareft  conjundlion  and  uniformity,  in  dod:rine,wor- 
'  Ihip,  difcipline,  and  government,  according  to  the 

*  word  of  God,'  in  the  churches  of  Britahi  and  Ireland : 
And  upon  the  footing  of  a  teftimony  for  that  unifor- 
mity is  this  Synod  conftituted. — But  to  many  in  this 
generation,  this  covenanted  unformity,  and  our  tefti- 
mony for  it,  are  matter  of  ridicule.  They  tell  us  that 
fuch  an  uniformity  is  a  thing  impoflible  in  this  ftate 
of  imperfedion.  While  men  have  different  interefts, 
paflions,  prejudices,  and  modes  of  thinking,  they  muft 
have  different  and  oppofite  views.  They  even  tell  us 
that  fuch  an  uniformity,  if  pradicable,  would  be  hurt- 
ful; and  that  we  '  may  contemplate  the  hand  of  Pro- 
^  vidence  in  the  different  ways  of  thinking  among 
'  men.  Thefe,'  fay  they  *  call  forth  the  exercife  of  rea- 
'  fon,  and  lead  to  the  difcovery  of  truth.' 

It  muft  be  allowed,  that  a  perfed  uniformity,  or 
onenefs  of  judgment  among  Chriftiaiis,  is  very  difficult 

to 


Maintaining  Unanimity  in  the  Church.  9 

to  be  attained,  or  preferved.  Yea,  we  may  farther 
allow,  that  in  a  linning  and  imperfect  ft'ate,  it  is  iin- 
poffibie.  But  the  fame  thing  may  be  faid  of  every 
thing  that  is  our  duty.  Every  true  Chriftian  is  fenii< 
ble  that  there  is  imperfedion  and  fin  in  every  piece 
of  fervice  to  God  that  he  endeavours  to  perform:  Yet 
he  knows  that  the  law  of  God  requires  the  utmoft  per- 
feclion  of  every  duty,  and  forbids  tlie  leaft  degree  of 
every  iin.  Shall  we  then  give  up  with  the  fervice  of 
God  altogether,  and  dellfl  from  all  attempts  to  do  any 
duty,  becaufe  we  find  it  impollible  to  do  it  perfectly  ? 
Nay,  the  promife  of  God  fecures  that  his  grace  (hall 
be  fuiBcient  for  us  now,  to  enable  us  to  do  every  duty 
acceptably,  and  that  he  v/ill  gradually  "  make  us  per- 
*'  fed:  in  every  good  work,  to  do  his  will."  Let  us, 
therefore,  like  Paul,  "  forgetting  thofe  things  that  are 
*'  behind,  reach  forth  towards  the  things  that  are  be- 
"  fore,  and  prefs  towards  the  mark,"  even  the  mark  of 
abfolute  perfedion,  "  for  the  prize  of  the  high  calhng 
*'  of  God  in  Chrift  Jefus :"  aiTured,  that  in  this  way  we 
Ihall  at  length  "  be  perfed,  as  our  Father  who  is  in  hea- 
"  ven  is  perfed."  Thus  fhpuld  the  church  in  general 
condud  herfelf,  as  well  as  every  particular  Chrillian ; 
and  that  in  refped  of  this  uniformity  as  well  as  in  e- 
very  other  refped.  in  this  and  various  other  texts  in 
fcripture,  fuch  an  uniformity  is  required.  In  other  paf 
fages  of  fcripture,  the  fame  tiling  is  promifed  of  God 
to  the  church:  See  to  this  purpofe  the  words  of  the 
Spirit  of  God  by  the  prophet  Jeremiah*,  "  I  will  give 
"  them  one  heart  and  one  way,  that  they  may  fear  me 
"  for  ever,  for  the  good  of  them,  and  of  their  children 
''  after  them."     And  by  Zephaniah  f ,  "  Then  will  I 

"  turn 
*  Jer.  xxxii.  59.         f  Zeph.  iii.9. 


10  n^  Duty  and  Advantage  of 

*'  turn  to  the  people  a  pure  language,  that  they  may 
*'  all  call  upon  the  name  of  the  Lord,  to  ferve  him 
**  with  one  confent,''  Depending  upon  thefe,and  fuch 
like  promifes,  it  is  the  duty  of  the  whole  church,  and 
of  every  individual  member  according  to  his  place  in 
the  body,  jointly  to  flrive,  that  the  whole  catholic 
church,  and  every  particular  church,  and  every  one 
w^hp  is  a  member  of  any  church,  may  be  brought  for- 
ward to  a  perfedl  uniformity,  in  believing  and  profeffing 
all  revealed  truth,  and  confequently  in  a  regular  obfer« 
vation  of  all  things,  whatfoever  Chriil  hath  command- 
ed. 

It  will  alfo  be  readily  granted,  that  the  over- ruling 
providence  of  God  may  fo  manage,  and  often  has  fo 
managed  the  differences  of  opinion  that  take  place  a- 
mong  Chriflians;— -yea,  and  all  the  different  feds  and 
parties,  into  which  the  Chriftian  church  is  divided,  as 
that  they  may  ilTue  in  the  difcovery  of  truth.  We 
know  that  fome  of  the  gre^tell  injuries  that  ever  were 
done  to  the  dodlrine  of  free  grace,  which  is  the  cardi- 
nal dodrine  of  the  Chriftian  religion,  have  iffued,  even 
in  our  own  day,  in  as  clear  a  difplay  of  that  dodlrine 
as  ever  any  church  enjoyed  fince  the  days  of  the  apof- 
tles :  For  it  is  the  glory  of  God  to  beat  down  the  bul- 
warks of  Satan's  kingdom,  by  thofe  very  weapons 
which  are  wielded  in  their  defence ;  and  to  promote 
the  kingdom  of  his  dear  Son  by  means  of  thofe  ef- 
forts which  enemies;  ufe  to  overturn  it.  Thus  the  pro- 
pagation of  errors  ifi  the  church,  hath  often  iifaed  in 
the  further  difcovery  and  eftabliiliment  of  the  truth, 
and  the  grolTeft  fins  into  whicli  Chriftians  are  permit- 
ted to  fall,  are  made,  at  leail,  the  occafion  of  their  fur- 
ther progrefs  and  eilabHfliment  in  holinefs.    But  will 

any 


Maintaining  Unanimity  in  the  Church.         ii 

any  perfon  venture  to  fay,  that  fm  ought  to  be  toler- 
ated in  the  church,  as  a  mean  of  promoting  holinefs ; 
or  that  error  fhould  be  propagated,  in  order  to  the 
difcovery  of  truth?  Jull  as  abfurd  it  is  to  fay  that  dif- 
ferences in  opinion  about  divine  things  are  to  be  al- 
lowed for  fuchapurpofe.  Indeed  it  is  faying  the  fame 
thing;  for  every  opinion  about  matters  of  faith,  that 
is  different  from  the  truth,  is  error;  and  to  allow  fuch 
opinions  is  to  tolerate  error  in  the  church. 

We  would  not  be  millaken,  as  if  we  meant  that 
thofe  differences  of  judgment,  or  even  the  groflefi  er- 
rors in  divinity,  were  to  be  fuppreffed  by  the  force  of 
penal  laws,  or  of  corporal  puniihments.  Nay,  *'  tlie 
*'  weapons  of  our  war  fareare  not  carnal;  but  mighty, 
"  through  God,  to  the  pulhng  down  of  iirong  holds*." 
The  fupprefiion  of  herefy  belongs  not  to  the  civil  ma- 
giitrate,  milefs  it  be  fuch  herefy  as  is  prejudicial  to 
civil  fociety;  but  to  the  judicatories  of  the  church. 
And  it  is  to  be  accomphfhed  only  by  a  regular  exer- 
cife  of  the  keys  of  the  kingdom  of  heaven,  which 
Chrifl:  hath  committed  into  their  hands.  Exhibiting 
the  truth  with  clearnefs  and  preciiion  to  all,  admo- 
Tiilhing  and  reproving  thofe  that  are  in  danger  of  fall- 
ing from  their  own  fledfaflnefs,  and  calling  out  of  her 
communion  thofe  who  are  obffinate  ;  thefe  are  the 
means,  and  the  only  means,  by  which  this  unanimity 
or  uniformity  in  the  church  is  to  be  maintained. 

Neither  can  it  be  expeded  that  all  the  members  of 
every  church  fhould  be  perfectly  of  one  mind,  on  e- 
veryfubje6l,-~Chriflians  are  not  prohibited  the  culti- 
vation of  natural  knowledge ;  and  on  all  fubjeds  of 
|bat  kind  each  may  have  his  own  judgment,  without 

didui'birjg 
*  2  Cor.  X.  4. 


1 2  'Ji'be  Duty  and  Advantage  of 

diflurbing  the  peace  of  the  church.  Befides  the  things 
which  Chrill  himfelf  has  commanded,  and  which  all 
members  of  the  church  fhould  obferve  with  all  flridt- 
nefs,  there  are  matters  of  expedience  and  common 
order,  which  he  has  left  to  be  regulated  according  to 
the  rules  of  prudence  and  decency,  and  the  ufage  of 
other  focieties.  A  diiference  in  judgment  in  relation 
to  thefe  things  is  no  tranfgreffion  of  this  exhortation. 
Nor  is  it  tranfgrelTed  when  different  perfons  have  dif- 
ferent views  of  the  fenfe  of  a  particular  paffage  of 
fcripture,  while  both  are  agreeable  to  the  analogy  of 
faith.  In  thefe,  and  perhaps  in  various  other  refpeds, 
Chriilians  may  be  of  different  rninds,  without  preju- 
dice to  tlie  communion  of  faints;  but  with  regard  to 
all  matters  of  faith  and  duty,  as  fixed  and  determined 
hy  the  v/ord  of  divine  revelation,  it  is  of  abfolute  ne- 
ceiHty  to  the  peace  and  edification  of  the  church,  that 
ive  all  be  of  one  mind. 

2.  This  unanimity  includes  an  uniform  and  con- 
ilant  attention,  in  all  the  members  of  the  church,  to 
one  and  the  fame  thing,  as  the  end  of  all  theif  endea- 
vours. This,  fome  critics  obferve,  is  the  moft  proper 
meaning  of  the  original  word  here  ufed.  Literally  it 
may  be  rendered,  "  mind  the  fame  thing."  As  the 
fpedators  at  a  public  fhow  have  all  their  eyes  intent 
upon  the  fame  objed;  or,  as  an  attentive  audience, 
during  the  delivery  of  a  public  difcourfe,  have  all  their 
minds  attentive  to  the  fame  thing,  each  following  the 
ipeaker  as  he  goes  along;  fo  all  Chriftians,  being  mem- 
bers of  one  body,  partakers  of  one  hope,  and  endued 
with  one  Spirit,  fliould  have  their  minds  habitually  in- 
tent upon  one  and  the  fame  objedt.  The  men  of  the 
n'orldjike  Martha,  are"  cumbered  about  many  things; 

"  but 


Maintaining  Unanimity  in  the  Church,         r^ 

*'  but  one  thing  is  needful :"  That  one  thing  every 
genuine  Chriftian  has  chofen,  as  the  "  good  portion, 
"  that  fhail  not  be  taken  from  him.'"  God  himfelf  is 
the  portion,  Chriftian,  whom  your  foul  has  chofen.  On 
him  your  meditations  are  fweet;  to  him  your  thoughts 
return,  as  to  the  only  reft  of  your  foul,  as  iocn  as  you 
Und  yourfelf  at  liberty  to  follow  the  habitual  bent  of 
your  inclination,  And  his  glory  you  have  in  your  eye, 
as  the  ultimate  end  of  all  your  adions.  This,  at  leaft, 
ought  to  be  your  manner;  and  as  far  as  it  is  not  fo, 
you  acl  inconfiftently  with  your  oAvn  charadler,  as  well 
as  with  the  exhortation  in  the  text. 

There  is  a  generation  in  thefe  perilous  times,  who 
deny  that  the  glory  of  God  is  the  ultimate  end  of  his 
own  adlions,  or  fliould  be  the  ultimate  end  of  ours. 

*  It  is  unworthy,'  they  fay, '  of  a  Being  of  infinite  per-^ 
'  fedion,  and  of  infinite  beneficence,  to  take  fo  much 

*  pains  to  make  a  vain  difplay  of  his  own  perfedlions 

*  to  his  creatures,  w^hile  he  can  derive  no  advantage 
'  from  the  opinion  they  have  of  him.     It  is  therefore 

*  much  more  confonant  to  his  nature,  and  gives  a  much 

*  more  noble  idea  of  him,  to  confider  the  happinefs  of 
'  his  creatures  as  the  ultimate  end  of  what  he  does.^ 
But  how  long  will  vain  men  pretend  to  be  wifer,  in 
the  matters  of  God,  than  God  himfelf;  or  to  be  bet- 
ter judges  than  he  is  of  what  correfponds  to  his  nature? 
The  fcriptures  every  where  afture  us,  that  his  own  glo- 
ry is  the  ultimate  end  of  all  his  works.  It  was  his  end 
in  the  work  of  creation;  for  ''  he  made  all  things  for 
"  himfelf:"  It  was  not  the  happinefs  of  his  creatures 
abfolutely  confidered,  for  he  made  "  even  the  wicked 
''  for  the  day  of  evil  *."    It  is  the  end  of  the  works  of 

Providence 
*  Prov.  xvl.  4. 


14  ^he  Duty  and  Advantage  of 

Providence,  and  to  that  end  they  are  nobly  adapted ; 
for  "  the  heavens  declare  the  glory  of  the  Lord,  and 
"  the  firmament  fheweth  his  handy-work*."  It  is  the 
great  end  of  the  work  of  redemption  ;  for  this  is  the 
end  for  which  "  v/e  have  obtained  an  inheritance,"  as 
well  as  for  which  we  were  "  predeftinated  according  to 
**  his  purpofe, — that  we  fhould  be  to  the  praife  of  his 
"  glory -{-."  To  fay  that  this  end  is  unworthy  of  God, 
after  God  himfelf  has  afTured  us  that  this  is  his  end, 
is  to  fay  that  God  ads  inconfillently  Mdth  himfelf; 
which  is  the  fame  thing  as  to  fay  that  God  is  not. 

As  this  is  God's  great  end  in  all  that  he  does ;  fo  it 
Ihould  be  our  ultimate  end  in  all  that  we  do,  whether 
of  a  religious  or  of  a  fecular  nature.  "  Whether  there- 
•'  fore  ye  eat  or  drink,  or  whatfoever  ye  do,  do  ail  to 
•'  the  glory  of  God  'j; ."  We  can  add  nothing  to  his 
ciTential  glory:  himfelf  can  add  nothing  to  it;  for  he 
cannot  be  more  glorious  than  he  is,  and  was  from  all 
eternity.  But  our  continual  aim  fhould  be,  above  all 
things,  to  maintain  in  ourfelves,  and,  to  the  utraoft  of 
our  power,  to  promote  in  others,  a  fenfe  of  his  infinite 
glory.  This  is  to  glorify  him  declaratively.  And  in 
this  fenfe,  not  being  "our  own,  but  bought  with  a  price," 
we  lie  under  indifpenfible  obligations  to  '*  glorify  God 
"  in  our  bodies  and  in  our  fpirits  which  are  his." 

Subordinate  to  the  glory  of  God,  there  are  various 
ends,  which  we  ought  to  keep  always  in  view :  And 
among  thefe  we  may  lawfully  attend  to  our  own  hap- 
pinefs.  Though  God  has  not  made  the  happinefs  of 
his  creatures  his  ultimate  end,  in  preference  to  his  own 
glory;  yet  he  has  an  eye  to  the  happinefs  of  rational 
creatures  in  his  dealings  wdth  them ;  and  has  made 

fuch 
*  Pfal.  xix.  I.       t  Eph.  i.  u,  12.        t  i  Cor.  x.  31. 


Maintaining  Unanimity  in  the  Church,         1 5 

fach  provifion  for  it,  that  a  happinefs  adapted  to  its 
nature  is  fecured  to  every  individual  that  has  not  for- 
feited it  by  finning  againft  him.  Even  for  finners  of 
mankind  he  has  made  fuch  provifion,  that  every  one 
of  them  is  refiored  to  happinefs  as  foon  as  they  are  re- 
fl:ored  to  a  capacity  of  being  adive  in  promoting  his 
glory.  And  fo  intimately  has  he  conncded  his  own 
glory  and  his  people's  happinefs,  that  every  thing  which 
promotes  the  one  of  thefe  ends,  and  irr  proportion  as 
it  does  fo,  promotes  the  other  alio  :  and  every  thing 
that  is  prejudicial  to  the  one  mufl  be  proportionably 
hurtful  to  the  other.  In  attending,  therefore,  to  the 
glory  of  God,  we  may  and  ought  to  mind  alfo  our  own 
happinefs.  And  not  only  our  eternal  happinefs,  but 
even  our  temporal  interefi,  as  far  as  it  is  confident  with 
the  other.  But  v/e  fadly  miilake,  if  our  own  interefi, 
fpiritual  or  temporal,  is  preferred  to  the  glory  of  God; 
or  if  we  tliink  to  promote  our  own  happinefs  by  any 
thing  that  tends  to  his  difiionour. 

Neither  ought  any  Chrifiian  to  confider  his  own  in- 
terefi as  the  higheft  of  thofe  ends  that  he  fiiould  have 
in  view,  in  fubordination  to  the  glory  of  God.  We 
are  all  but  members  in  particular,  of  that  myftical  bo- 
dy, whereof  the  Lord  Jefus  Chrift  is  the  Head  :  And 
furely  the  interefi  of  no  particular  member  Ihould  be 
preferred  to  that  of  the  whole  body.  Hence  David 
refolved  to  "  fet  Jerufalem  above  his  chiefefi  joy."  And 
every  real  friend  of  Chrift  will  be  of  the  fame'difpofi- 
tion.  The  public  interefts  of  the  church  are  thofe  of 
her  King  and  Head :  and  the  man  who  prefers  him- 
felf  to  the  pubhc  body,  is  guilty  of  minding  "  his  own 
".things,"  to  the  negled  of  the  *'  things  that  are  Jefiis 
"  Chriit's."  Though  it  is  little  that  perfons  in  a  pri- 
vate 


i6  1'be  Duty  and  Advantage  of 

vate  flation  can  do  for  the  public  interefts  of  Chrifl  and 
the  church,  every  one  has  fomething  in  his  power; 
and  that  httle  fliould  not  be  wanting.  Two  mites  from 
one  that  has  no  more  to  contribute,  are  more  accept- 
able than  the  large  contributions  of  thofe  who  have 
abundance.  And  they  who  can  do  little  for  the  pub- 
lic intereft,  may  have  it  in  their  ppwer  to  do  much  a- 
gainfl  it ;  fo  that  in  guarding  againft  all  that  may  be 
hurtful  to  it,  lies  a  great  part  of  what  mod  Chriflians 
can  do  for  it.  And  furely  he  is  no  Chriflian  who  wiil-^ 
ingly  allows  himfelf  in  hurting  it. 

Nor  is  it  enough  that  every  Chriftian  keep  thofe 
ends  in  view,  and  that  in  their  proper  fubordination ; 
it  is  further  necefiary,  that  there  fliould  be  an  uniting 
of  the  endeavours  of  all  to  promote  them.  Not  only 
is  every  individual  to  ftrive,  but  each  muflflrive  in  his 
own  place,  and  all  nixx^Jlrive  together  for  promoting 
them.  A  regular  army,  when  every  one  keeps  his 
rank,  and  all  prefs  upon  the  enemy  with  united  force, 
can  do  much  more  than  a  confufed  rabble,  confiding 
of  the  fame  number  of  men,  fighting  without  order  or 
fubordination.  It  is  therefore  of  importance,  that 
'*  they  that  fear  the  Lord  /hould  fpeak  often  one  to 
"  another,"  confulting  how  they  may  mbft  effedually 
exert  themfelves  for  the  common  interefi:.  Every  one 
fliould  be  helpful  to  his  neighbour,  in  what  is  incum- 
bent upon  him,  without  negleding  what  is  required 
of  himfelf.  And  as  all  Chriflians  are  partakers  of  one 
and  the  fame  Spirit,  the  whole  church,  like  a  body 
animated  by  one  foul,  ought  to  concur  in  the  moll 
ftrenuous  and  unremitting  endeavours  to  promote  the 
fame  end. 

While  we  all  keep  the  fame  end  in  view,  it  is  like- 
wife 


.Maintaining  Unanimity  in  the  Church.         1 7 

wife  of  importance,  that  we  all  pay  due  attention  to 
the  means  by  which  it  may  be  moft  efFedually  pro- 
moted ;  and  that  we  all  employ  the  fame  means,  or 
means  correfponding  with  one  another,  for  that  pur- 
pofe.  As  the  word  of  God  has  pointed  out  the  end  to 
which  all  our  joint  endeavours  fhould  be  direded ;  fo 
by  it  we  mufl  alfo  be  regulated  in  the  choice  of  the 
means  we  make  ufe  of.  It  is  vain  to  exped  that  God's 
glory  will  be  promoted,  or  the  good  of  his  church,  or 
of  any  individual  member, — by  any  thing  which  the 
law  of  God  has  prohibited.  And  even  in  the  ufe  of 
lawful  means,  unlefs  there  is  a  proper  concert  among 
thofe  who  ufe  them,  and  a  proper  connedion  between 
the  means  themfelves,  that  every  one  employs,  one  may 
ealily  deftroy  what  another  builds  up ;  inftead  of  fur- 
thering, we  may  mutually  impede  one  another;  and 
the  work  of  God  in  the  church  may  be  managed  with 
as  much  confulion, — and  therefore  with  as  httle  fuc- 
cefs,  as  the  building  of  Babel.  So  neceflary  is  it  that 
we  all  mind  the  fame  thing. 

The  other  exhortation  in  the  text  is.to  live  in  peace. 
The  word,  in  the  original,  is  one.  Some  render  it  be 
peaceable,  others,  with  more  emphafis,  he  peaceful. 
Peace  is  one  of  thofe  things  of  which  every  man  has 
fome  knowledge,  but  which  no  man  can  eafily  define. 
It  is  a  bleffing  fo  valuable,  that,  in  fcripture,  it  is  often 
put  for  all  happinefs.  Go  in  peace,  is  go  and  be  hap- 
py.- And  when  our  Lord  falutes  his  difciples  in  thefe 
words,  Peace  be  unto  you;  he  thereby  expielTes  a  wiQi 
that  all  happinefs  of  every  kind  might  attend  them. 
When  the  value  of  this  bleffing  is  confidered,  and  thq 
mifery  arifing  from  the  want  of  it,  one  would  think, 
no  rational  mind  would  need  any  other  incitement  to 

Vol.  in.  B  *  cultivate 


1 8  The  Duty  and  Advantage  of 

cultivate  it.  Yet,  alas!  how  little  of  it  is  enjoyed  in 
this  world;  and, how  few  are  really  difpofed  to  feek 
after  it  I  Sin  having  marred  our  peace  with  God,  and 
put  the  weapons  of  rebellion  againfl  him  into  our 
hands, — has  likewife  fet  every  man  at  variance  with 
his  neighbour, — and  the  charadler  of  Iflimael  is  juftly 
applicable  to  every  man  in  a  natural  eftate ;  *'  his  hand 
*'  is  againfl  every  man,  and  every  man's  hand  againfl 
"  him."  Ever  fince  nations  and  kingdoms  had  a  be- 
ing, nation  has  been  "  riling  up  againfl  nation,  and 
**  kingdom  againfl  kingdom."  For  the  veriefl  trifles 
are  ftreams  of  human  blood  every  day  fhed ;  and  per- 
haps there  never  was  a  time,  fmce  the  days  of  Nim- 
rod,  when  all  the  world  was  at  peace. 

The  Jews,  at  the  time  of  Chrifl's  appearance  among 
them,  were  looking  for  a  Meffiah  that  fhould  fubdue 
all  their  enemies,  free  them  from  the  yoke  of  the  Ro- 
mans', and  at  length  give  them  vidory  and  peace  on 
every  iide  Even  his  difciples  were  never  perfedlly 
v/eaned  from  this  vain  hope,  till  the  down-pouring 
of  the  Spirit  after  his  afcenfion;  though  himfelf  had 
warned  them  in  thefe  remarkable  words, "  Think  not 
"  that  I  am  come  to  fend  peace  on  the  earth,  1  came 
"  not  to  fend  peace,  but  a  fword.  For  I  am  come  to 
•*'  fet  a  man  at  variance  againfl  his  father,  and  the 
"  daughter  againfl  the  mother,  and  the  daughter- in- 
*'  law  againfl  her  mother-in-law  :  and  a  man's  foes 
*'  Iball  be  they  of  his  own  houfehold*."  He  furely 
does  not  mean  that  this  was  the  dired  end,  or  effed 
of  his  coming ;  but  it  was  a  confequence  that,  through 
the  corruption  of  men,  natively  followed  upon  it.  No 
fooner  is  a  perfon  made  a  genuine  difciple  of  Chrifl, 
than  the  world  begins  to  hate  him.  Even  the  ties  of 
natural  relation  are  notfufficient  to  reflrain  them  from 

fhewing 
*  Mat.  X,  34,-36. 


Maintaining  Unanimity  in  the  Church.  19 

ifiiewing  their  enmity,  to  the  marring  of  his  peace. 
And  mod  of  the  followers  of  Ghrift  have  reafon  to 
complain,  as  David,  '*  My  foul  hath  long  dwelt  with 
*'  him  that  hateth  peace.  I  am  for  peace;  but  when 
"  1  fpeak  they  are  for  war  *." 

This  is  not  our  heavieft  complaint.  With  the  ha- 
tred of  the  world  Chriilians  may  lay  their  account. 
To  have  war  with  the  feed  of  the  ferpent  is  no  difap- 
pointment.  But,  alas  I  how  feldom  are  they  at  peace 
among  themfelves?  The  church  had  not  been  five 
years  planted  at  Gorinth,  when  there  began  to  be  con- 
tentions, factions,  and  diviiions  among  them.  There 
were  wars  and  fightings  among  the  Chriilians  of  the 
difperfion  when  the  Apoftle  James  wrote  his  epiftle  to 
them.  And  in  every  place  where  the  gofpel  of  peace 
is  publifhed,  Satan,  taking  advantage  of  the  remain- 
ders of  corruption  in  the  members  of  the  church,  ^1- 
deavours  to  fow  the  feeds  of  animofity  and  flfife.  He 
has  too  much  fuccefs  often,  even  with  the  molt  emi* 
nent  fervants  of  Chrill.  Between  Paul  and  Barnabas 
the  contention  rofe  once  fo  high,  and  that  about  a  ve- 
ry frivolous  matter,  that  they  were  obliged  to  part. 
And  among  ourfelves,  in  the  Secelfion  Church,  what 
fatal  inftances  have  there  been,  what  fatal  inftances 
are  Hill  fubfiiling,  of  the  mournful  prevalence  of  a 
contentious  and  divifive  fpirit?  In  many  cafes  Chriil- 
ians have  aded  as  if  the  fending  of  a  fword  on  the  earth 
had  been  the  real  end  and  defign  of  Chrifl's  coming ; 
and  as  if  the  followers  of  Chrill  were  to  be  dillinguilh- 
ed  from  all  others,  by  the  keennefs  of  their  refent- 
ments,  and  the  peculiar  degree  of  bitternefs  with 
■  which  they  manage  their  oppofition  to  one  another. 
Yet  the  Mafter  whom  we  profefs  to  ferve  is  really 
B  2  "  the 

*  Pfalm  cxx,  ult. 


ao  The  Duty  and  Advantage  of 

"  the  Prince  of  Peace."  His  God  and  Father  is  the 
God  of  peace.  His  covenant  is  a  covenant  of  peace. 
His  gofpel  is  the  go/pel  of  peace.  By  his  blood  he  has 
laid  the  foundation  of  our  peace  with  God.  He  has 
"  abolifhed  the  enmity"  that  was  between  Jews  and 
Gentiles,  "  for  to  make  in  himfelf  of  twain  one  new 
"  man,  fo  making  peace."  His  peace  he  bequeathed 
to  his  followers,  when  about  to  leave  them,  as  was 
hinted  above.  By  his  own  mouth  he  commanded 
them  to  "  be  at  peace  among  themfelves."  His  Spi- 
rit, by  the  mouth  of  an  infpired  apoftle,  enjoins  us  to 
"  follow  ,  peace  with  all  men,  and  holinefs,  witlji^ut 
"  which  no  man  Ihall  fee  the  Lord*."  Peace,  or  a 
difpoiition  to  cultivate  peace  is  enumerated  among 
the  fruits  of  the  Spirit;  as  "  hatred,  variance,  emula- 
"  tions,  wrath,.ftrife,feditions,  envyings,  and  murders," 
which  are  all  oppolite  to  this  difpoiition,  are  among 
the  "  works  of  the  flefli  -f*."  A  bleffing  is  pronounced 
upon  the  peace-makers  J.  For  the  peace  of  Jerufa- 
lem  we  are  called  to  pray  ^,  and  if  we  are  real  mem- 
bers of  the  church,  we  will  readily  obey  that  call ; 
but  furely  we  mock  God  by  fuch  a  prayer,  if  we  al- 
low ourfelves  in  any  thing  that  tends  to  difturb  her 
peace.  If  all  this  is  true,  and  who  can  deny  any  part 
of  it ;  whence  comes  it  that  wars  and  fightings,  ani- 
mofities,  fa(ftions,  and  divifions  are  fo  frequent  in  the 
church?  Surely  "  thefe  things  come  not  of  him  that 
"  hath  called  us."  They  are  the  fad  arid  mournful  ef- 
fedlsof  thofe  "  lufts  that  war  in  our  members."  Many, 
alas!  obtain  memberiliip  in  the  vifible  church,  who 
are  llrangers  to  the  Spirit  of  peace ;  and  Satan,  the 
fpirit  that  flill  worketh  in  them,  employs  them  as  fire- 
brands, to  kindle  the  flames  of  difcord  in  the  church. 

The 

*  Heb.  xii.14.    t  Gal.  v.  20,^22.    X  Mat.  v.  9-     f  P^-  ^xxii. 6, 


MaiJitaining  Unanimitj  in  the  Church,         21 

The" bed  of  Chriftians  have  ftill  much  corruption  re- 
maining in  them;  and,  under  its  baneful  influence, 
even  they  may  ad:  the  part  of  incendiaries,  and  rob 
both  themfelves  and  their  brethren  of  th6  valuable 
blefling  of  peace.  And  the  fame  paffions  which  inili- 
gate  us  to  break  the  peace,  prevent  our  knowing  or 
believing  that  we  do  fo.  When  contentions  arife, 
each  one  lays  the  blame  upon  another,  and  pretends 
to  be  for  peace,  while  his  neighbour  is  for  war;  though 
every  unconcerned  fpedlator  is  convinced  that  both 
are  to  blame. 

It  is  true  that  peace,  ev^en  the  peace  of  the  church, 
may  be  bought  too  dear.  We  are  commanded  to 
''  buy  the  truth  and  not  to  fell  it  * ;"  and  if  we  fell 
it  even  for  peace,  we  make  a  fooliih  bargain.  But 
how  often  do  we  find  truth  in  mens  mouths, — when 
there  is  nothing  in  their  hearts,  as  the  ground  of  their 
contendings,  but  their  own  pride  and  rancour?  How 
often  do  they  pretend  to  plead  only  for  truth,  while 
it  is  plain  to  every  impartial  on-looker,  that  truth  has 
nothing  to  do  in  the  caufe?*— In  following  peace,  we 
are  alfo  called  to  follow  holinefs ;  and  if  both  cannot 
be  attained,  we  may  cheerfully  give  up  with  peace, 
that  hohnefs  may  be  preferved.  The  man  who  /Irives 
to  maintain  peace  at  the  expence  of  holinefs,  ads  in  a 
veryprepolterous  manner.  He  fets  himfelf  at  war  with 
God,  that  he  may  enjoy  peace  with  men  ;  and  even 
that  peace  which  is  fo  obtained,  being  without  any 
folid  foundation,  muft  needs  be  fhort-hved.  Thus  both 
truth  and  holinefs  fhould  be  maintained,  even  at  the 
expence  of  peace ;  and  when  we  are  deprived  of 
peace  on  account  of  our  adherence  to  thefe,the  breach 
of  peace  cannot  be  imputed  to  us,  but  to  thpfe  that 

B  3  endeavour 

*  Proy.  xxiii.  23. 


22  ^he  Duty  and  Advantage  of 

endeavour  to  draw  us  afide  from  thefe.    But,  except- 
ing thefe  two,  I  know  of  nothing  that  we  ought  not 
to  give  up  with,  in  order  to  maintain  peace.     The 
gratification  of  pride  and  humour  fliould  never  be 
mentioned  in  comparifon  with  it.    I  know  how  ready 
mens  humours  are  to  get  into  their  confcience,  or  ra- 
ther how  ready  men  are  to  miftake  humour  for  con- 
fcience.    But  when  the  book  of  confcience  comes  to 
be  finally  opened,  as  many  things  will  be  found  writ- 
ten in  that  book,  that  we  little  dream  of  now  ;>  fo,  I 
^m  perfuaded,  it  will  be  found  that  many  things  were 
never  written  there,  which  we  now  confider  as  occu- 
pying much  room  in  it.— Our  own  perfonal  intereft 
Ihould  never  be  laid  in  the  balance  with  the  peace  of 
the  church.     What  the  apoflle  fays  about  going  to 
law,  may  be  applied  to  every  other  mode  of  conten- 
tion or  litigation, "  Why  do  ye  not  rather  take  wrong? 
*'  why  do  ye  not  rather  futfer  yourfelves  to  be  de^ 
*'  frauded*  V     Had  Chrift  no  meaning  at  all  in  that 
part  of  his  memorable  fermon  upon  the  mount,"  I  fay 
"  unto  you,  that  ye  refill  not  evil ;  but  whofoever 
**  Ihall  fmite  thee  on  the  right  cheek,  turn  to  him  the 
**  other  alfo.  And  if  any  man  fue  thee  at  law  to  take 
*'  away  thy  coat,  let  him  have  thy  cloke  alfof?"  What* 
ever  yQu  lofe,  or  give  up,  for  the  fake  of  peace,  you 
may  fatisfy  yourfelf  with  the  anfwer  that  the  prophet 
gave  to  t\je  king  of  J\jdah  in  another 'cafe :    ♦'  The 
**  Lord  thy  God  is  able  to  give  thee  much  more  than 
"  thisj."     Our  reputation,  dear  as  it  is  to  every  ge- 
nerous mind,  muit  not  come  in  competition  with  the 
peace  of  the  church.     When  Shemei  loaded  David 
with  the  bittereit  reproaches,  and  even  with  horrid 
curfes,  be  would  not  fuffcr  juftice  to  be  executed  up- 
on 
*  I  Cor,  vi.  7,      f  Mat.  v.  59,  40.     X  2  Chron.  x^sv.  0, 


Maintaining  Unanimity  in  the  Church,         23 

on  the  the  traitor,  left  by  that  means  fuel  fliould  be 
adminiftered  to  the  flames  of  difcord  ah'eady  kindled 
in  Ifrael ;  but  cheerfully  committed  the  vindication 
of  his  charadler  to  God,  and  faid,  "  Let  him  curfe,  for 
*'  the  Lord  hath  bidden  him."  Our  perfonal  fafety, 
or  even  our  life  ihould  not  be  efteemed  too  precious 
to  be  hazarded  for  the  public  peace.  It  is  a  common 
maxim,  that  the  end  of  all  war  is  peac^.  Upon  this 
maxim,  how  many  thoufands  are  every  day  hazarding 
their  lives,  and  lofing  them,  to  procure  an  honourable 
peace  for  their  country?  Is  not  the  city  of  our  God 
the  Chriflian's  country?  And  is  there  any  reafon  why 
it  fhould  be  lefs  dear  to  us,  than  the  particular  fpot  of 
the  earth  where  we  were  born,  or  the  civil  fociety 
there  fubfiiling  ?  How  inexcufable  then  mud  they  be 
who  will  not  give  up  with  their  own  opinion  in  mat- 
ters of  indifference  or  of  mere  expediency, — who  will 
not  yield  to  their  brethren  in  the  fmallefl  matter,  nor 
acquiefce  in  any  meafures  of  which  themfelves  are 
not  the  authors,  to  preferve  the  peace  of  the  church? 
Can  the  peace  of  God  dwell  in  their  hearts,  who  feeni 
to  take  pleafure  to  dwell  in  a  fire  of  contention,  and 
in  blowing  up  every  fpark,  till  they  be  in  danger  of 
railing  a  general  conflagration  in  the  kingdom  of  the 
Prince  of  peace  ? 

*  Since   peace  in  the  church  of  God  is  a  matter  of 

*  fo  much  importance,  by  what  means  is  it  to  be  main- 

*  tained  ?    Or  what  fhall  we  do  that  we  may  comply 

*  with  the  exhortation  in  the  text,  and  hve  in  peace?' 
—The  queftion  is  of  importance,  and  deferves  a  ferious 
anfwer.  The  foundation  muft  be  laid  in  peace  with 
God  through  Jefus  Chrift.  Without  this  we  can  have 
no  folid  peace  w^ith  any  creature;  and  leafl  of  all  with 
thofe  who  bear  God's  image.     The  enemies  of  God, 

whatever 


24  The  Duty  and  Advantage  of 

whatever  their  preteniions  or  appearances  may  be, 
will  ftili  be  "  hateful  and  hating  one  another."     As  a 
happy  fruit  of  this,  we  mud  cultivate  inward  peace  in 
our  confciences.     The  man  who  is  not  at  peace  with 
hirafelf,  will  ealily  find  occafions  of  quarrelling  with 
others,  and  of  venting  upon  them  that  chagrin,  of 
which  himfelf  is  the  proper  objedl.     We  mult  ftudy 
relignation  to  the  will  of  God;  the  man  who  indulges 
himfelf  in  difcontentment  with  his  lot,  often  pours  out 
upon  thofe  around  him,  that  rancour  which  he  dare 
not,  in  adired  manner,  exprefs  againft  the  providence 
of  God.     We  muft  cultivate  in  our  own  minds,  that 
love  to  one  another,  by  which  the  difciples  of  Chrift 
ought  to  be   diftinguiflied.     The  proverb  is  as  true 
now  as  it  was  in  Solomon's  days, "  Hatred  ftirreth  up 
"  ftrife ;  but  love  cpvereth  all  fins*."  Did  we  fo  love 
one  another  as  to  fulfil  the  law  of  Chrilt,  Satan  him- 
felf would  find  it  beyond  his  power  fo  mournfully  to 
difturb  our  peace.  We  fhould  carefully  guard  againfl 
all  that  may  tend  to  mar  the  peace,  or  to  fow  the 
feeds  of  difcord.     Whatever  ftep  we  have  a-mind  to 
take,  we  iliould  v  previoufly  aik  ourfelves,  not  only 
whether  it  be  lawful  or  not,  but  whether  it  be  expe- 
dient :    Whether  it  is  like  to  give  offence  to  any  of 
our  brethren,  or  be  a  bar  to  that  concord  which  ought 
to  fubfifl:  between  them  and  us ;  and  let  us  avoid  gi- 
ving offence,  as  we  would  efcape  the  wo  denounced 
againft  thofe  by  whom  offences  come.     If  we  find, 
upon  reflection,  that  we  have  given  offence,  let  us  ne- 
ver be  afiiamed  to  acknowledge  it,  and  fo  to  remove 
the  ftumbhng-block  that  we  had  laid  in  our  brother's 
way.    "  Confefs  your  faults  one  to  another,"  fays  the 
Spirit  of  God  f,  "  and  pray  one  for  another,  that  ye 

"  may 

*  Prov.  X.  12.  -I-  James  V.  16. 


Maintaining  Unanimity  in  the  Church,         25 

••  may  be  healed."  If  we  have  been  offended  by  any 
of  our  brethren,  or  if  they  have  done  any  thing  to  mar 
the  peace,  let  us  cheerfully  and  readily  forgive  them; 
"  knowing  that  ourfelves  alfo  arc  in  the  body."  1  knovv^ 
how  often  it  is  pleaded,  that  we  are  only  called  to  for- 
give an  oifendiiig  brother,  when  he  returns  and  fays, 
I  repent.  But,  though  his  doing  fo  fliould  be  an  ad- 
ditional incitement  to  forgive  him  ;  yet  I  know  no 
place  of  fcripture  that  prohibits  us  to  forgive  him  un- 
ie£s  upon  that  condition.  On  the  contrary,  there  are 
many,  where  forgivenefs  is  abfolutely  inculcated,  with- 
out any  fuch  lin:itation.  We  have  known  many  in- 
llances,  where  peoples  iniifcing  upon  fucli  a  condition 
has  effeclually  prevented  the  reiloration  of  peace.  We 
have  known  other  inftances,  v/here  the  not  infn'ling 
upon  that  condition  has  afforded  much  invvard  peace 
upon  refledion,  as  w^ell  as  contributed  much  to  out- 
ward peace.  And  I  am  very  much  miftaken,  if  fuch 
a  thing  is  not  warranted  by  an  example  that  no  Chriif- 
ian  will  dare  to  rejed.  When  Peter  had  offended  his 
Mailer  in  the  moft  atrocious  m.anner,by  denying  him, 
with  oaths  and  curfes,  to  his  very  face  ;  did  he  w^ait 
for  an  acknowledgment  from  Peter, before  he  granted 
him  forgivenefs,  or  reftored  him  to  his  ibrmer  place 
in  his  love?  Did  he  not,  on  the  contrary, take  the  firit 
opportunity,  before  he  faw  Peter's  face,  to  fend  him 
an  intimation  of  peace  and  forgivenefs,  by  the  women 
who  came  to  the  fepulchre,  "  Go  tell  his  difciples  and 
*'  Peter,  that  he  goeth  before  you  nito  Galilee ;  there 
"  fliali  ye  fee  him,  as  he  faid  unto  you*." — When,  by 
any  means,  the  feeds  of  contention  have  been  fown, 
Ave  ought  to  leave  it  off,  even  before  it  be  meddled 
ifjitb.  It  will  never  be  fo  eafy  to  leave  it  off  after- 
wards. 
^  Mark  xvi.  7. 


26  ne  Duty  and  Advantage  of 

wards.  Every  difference  is  made  wider  by  every  (lep 
that  is  taken  in  the  profecution  of  it.  And  the  refto- 
ration  of  peace,  the  longer  it  is  delayed,  becomes  e- 
very  day  the  more  difficult.  Yet  neither  this  nor 
any  other  difficulty  in  the  way  ought  to  deter  us  from 
attempting  it.  However  long,diffentions  have  con- 
tinued, or  however  high  they  have  rifen,  every  one, 
whether  himfelf  has  been  concerned  in  them  or  not, 
fhould  account  it  his  glory,  as  well  as  his  duty,,  to 
contribute  to  their  being  taken  up.  "  Blefled,"  fays 
our  Lord,  "  are  the  peace-makers ;  for  they  fhall  be 
"  called  the  children  of  God  *.'* 

We  come  now  to  the  fecond  part  of  the  text,  con- 
taining the  motive  by  which  the  apoftle  would  pre- 
vail with  his  Corinthians,  and  with  us,  to  comply  with 
the  exhortations  above  explained :  And, 

Here  it  is  proper,  that  we  firft  fay  a  few  words  con- 
cerning the  charadler  here  given  of  God,  as  *'  the  God 
"  of  love,  and  the  God  of  peace." 

I.  He  is  the  God  of  love.  We  cannot  now  take 
time  to  fpeak  of  the  nature  of  love  in  general,  nor  of 
the  feveral  fpecies  into  which  it  is  diflinguiflied.  Nei- 
ther can  we  fpeak  at  large  concerning  the  love  of 
God.     It  ihall  fuffice,  at  prefent,  to  obferve,  that 

Love  is  a  perfedlion  fo  elTential  to  the  nature  of  God, 
that  he  cannot  fubliil  with  it.  It  is  fo  elTential  to 
him,  that  though  no  other  perfedlion  were  fo,  or  tho', 
if  we  may  fo  exprefs  it,  the  divine  elfence  were  whol- 
ly made  up  of  love,  he  could  not  be  more  loving  than 
he  is.  Hence  the  fcriptures  inform  us,  that  "  God  is 
*'love-f."  Yet  love  in  God  is  altogether  different 
from  what  it  is  in  us ;  fo  that  it  is  but  a  very  faint 

idea 

*  Mat.  V.  pi         f  I  John  iv.  8. 


Maintaining  Unanimity  in  the  Church.        27 

idea  that  we  can  have  of  the  love  of  God  from  what 
we  feel  in  ourfelves.  Love  in  us  is  a  paffion,  or  af- 
fedion  of  the  mind  :  We  are  in  fome  refped:  paffive, 
as  well  as  adlive,  in  the  exercife  of  it ;  and  we  feel  a 
kind  of  pain,  as  well  as  much  pleafure  in  it.  It  can- 
not be  fo  with  God.  He  is  infinitely  above  all  paf^ 
{ion.  He  can  be  fubjed  to  no  painful  feelings.  His 
love,  therefore,  is  nothing  but  himfelf  loving,  and  en- 
joying an  infinite  delight  in  the  outgoings  of  that  per- 
fection towards  the  objedts  of  it. 

The  firft  and  fupreme  objecl  of  the  love  of  God  is 
God  himfelf.  It  necefiarily  muil  be  fo;  for  furely  a 
Being  of  infinite  wifdom,  as  v/ell  as  infinite  love,  mufl; 
love  that  moft  which  is  moil  worthy  to  be  loved.  And 
none  can  be  fo  worthy  as  himfelf.  All  creatures,  that 
are  capable  of  love,  love  that  moft  in  the  enjoyment 
of  which  they  look  for  the  grcateft  degree  of  happi- 
nefs.  All  the  happinefs  of  the  Divine  nature  is  in 
himfelf;  for  as  he  is  the  fountain  of  all  blelTednefs  to 
the  creatures,  fo  is  he  infinitely  blelFed  in  himfelf, 
from  eternity  to  eternity ;  and  therefore  he  mufl  be 
the  fupreme  objedl  of  his  own  love.  And  among  the 
creatures,  that  muft  always  be  moft  an  objed:  of  his 
love,  that  is  moft  hke  himfelf. 

Though  he  is  a  God  of  love,  he  is  likewife  a  God  of 
juftice  and  holinefs.  In  proportion,  therefore,  as  he 
Joves  his  own  likenefs,  he  muft  hate  v^hat  is  contrary 
thereto.  Hence  we  are  told,  that "  his  foul  hates  the 
'*  wicked  man,  and  the  man  of  violence  *."  This  be- 
ing the  cafe,  all  mankind  are  naturally  the  objects  oi 
his  hatred:  and  none  of  us  ever  could  have  ftiared  in 
his  love  but  through  Jefus  Chriih  He  "  being  the 
*'  brightoefs  of  his  Father's  glory,  and  the  exprefs  i- 

*'  mage 
*  Ffalm  xi.  |. 


iS  2'he  Duty  and  xidvantage  of 

"  mage  of  his  perfon,"  is  alfo  the  natural  objedl  of  his 
Father's  love.  Hence  he  is  introduced  as  faying  con- 
cerning himfelf, "  I  was  daily  his  delight,  rejoicing  ai- 
rways before  him,  rejoicing  in  the  habitable  parts 
"  of  his  earth  ;  and  my  delights  were  with  the  fons  of 
'•  men  *."  The  wifdom  of  God  has  found  out  a  me- 
thod of  viewing  iinners  of  mankind  in  Chrift,  and  fo 
of  extending  his  love  on  Chrill's  account,  to  thofe  who 
in  themfeives  are  the  jufl  objects  of  his  hatred  and 
abhorrence.  1  fay  on  Chrifl's  account ;  for  though 
the  love  of  God  was  not,  nor  could  .be  purchafed  by 
Chrift  for  his  people  ;  yet  it  w^as  equally  impoffible 
that  ever  it  could  terminate  upon  them  otherwife  than 
through  him.  Thus  it  was  that  even  eledling  love  fix- 
ed upon  us  from  eternity ;  '*  according  as  he  hath  cho- 
*'  fen  us  in  him,  before  the  foundation  of  the  world  f," 
And  now  the  love  of  God  to  the  church,  and  to  her 
particular  members,  bears  a  proportion,  not  to  their 
-degree  of  conformity  to  his  image,  nor  to  any  excel- 
lency about  them — but  only  to  what  Chriil  is,  to  the 
worthinefs  of  him  through  whom  it  comes  to  termi- 
nate upon  them.  Were  it  only  proportioned  to  what 
we  are,  it  v;ould  always  be  changing  as  we  change  ; 
and  we  would  often  be  in  danger  of  being  wholly  cut 
off  from  any  fliare  in  it.  But  this  can  never  be  ;  be- 
caufe  Chrift  can  never  ceafe  to  be  worthy  of  his  love. 
And  therefore,  though  he  miay,  and  certainly  will 
*'  vifit  our  iniquities  wdth  rods,  and  our  lins  with  chaf- 
'  tifements;"  yet  we  have  no  reafon  to  be  afi'aid  of  e- 
^x  failing  under  his  hatred;  for  he  "■  will  not  take  his 
"  love  from  him,  nor  fuffer  his  faithfulnefs  to  fail." 
Thus',  wi^h  the  greateft  propriety,  is  God  faid  to  be, 

,    not 

"■  prov.  viii.  30,  31.  f  Eph.  L  9. 


Maintaining  Unanimity  in  the  Church,         29 

not  only  in  himfelf,  but  alfo  to  the  Qhurch  and  her 
members,  in  Chrift,  "  the  God  of  love." 

2.  He  is  the  God  (f  peace.  The  word  Peace  is  ufed 
to  lignify  a  quiet  and  peaceable  difpofition  of  mind, 
as  well  as  the  fruit  of  this  difpofition  appearing  in  the 
tranquillity  and  quietnefs  of  fociety.  In  this  fenfe  it 
may  be  attributed  to  God,  with  the  fame  propriety  as 
love. — Men,  when  at  peace  with  thofe  around  them, 
are  often  ftrangers  to  peace  within  themfelves.  In 
Chriitians  there  is,  as  it  were,  the  company  of  two  ar^ 
mies ;  grace  warring  againit  corruption,  and  corrup- 
tion againfl  grace.  A  more  dreadful  war  is  often  to 
be  found  in  the  minds  of  ftrangers  to  Chrift  ;  jarring 
and  oppolite  lufts  fighting  againft  one  another  ;  the 
confcience  maintaining  an  unfuccefsful  ftruggle  againft 
fin;  and  the  Avhole  man  rifing  in  arms  againft  every 
motion  towards  that  which  is  good.  No  fuch  war  can 
ever  take  place  with  God.  PoflefiTed  of  unchange- 
able bleflednefs  in  himfelf,  he  enjoys  an  eternal  reft 
that  nothing  can  difturb.  With  divine  pleafure  he 
contemplates  every  perfe6lion  of  his  own  nature;  and 
"  the  Lord  Jehovah  continually  rejoiceth  in  all  his 
*'  works  together."  Equally  difpofedis  he,  (for  we 
muft  fpeak  of  God  in  the  language  of  men,  however 
inadequate  the  ideas  it  conveys;)  equally,  I  fay,  is  he 
difpofed  to  maintain  peace  with  all  his  creatures.  No 
war  was  ever  begun  on  his  part.  Neither  devils  nor 
men  had  ever  felt  the  weapons  of  his  difpleafure,  if 
they  had  not  firft  rifen  up  in  rebellion  againft  him. 

Such  is  his  love  to  peace,  that  after  mankind  had 
revolted  from  him,  and  when  it  was  eafy  for  him  to 
have  cruflied  the  whole  family,  he  laid  a  plan  for  the 
reftoration  of  peace,  that  is  the  great  mafter-piece  of 
infinite  wifdom.  So  intent  was  he  upon  it,  that  though 

nothino: 


3©  ^he  Duty  and  Advantage  of 

nothing  could  purchafe  it  but  the  blood  of  his  own 
Son,  even  that  infinite  expencedid  not  difcourage  him. 
"Hefpared  not  his  own  Son,  but /r^'^/)' delivered  him 
•'  up  for  us  all ;"  that  through  him  we  might  have 
•'  peace  with  God,  and  accefs  by  faith  into  this  grace 
"  wherein  we  ftand."  The  eternal  Son  of  God  had 
the  fame  love  of  peace  as  God  the  Father.  With 
cheerfulnefs,  therefore,  he  embraced  the  Father's  pro- 
pofal ;  and,  when  the  fulnefs  of  the  appointed  time 
was  come,  adlually  "  made  peace  by  the  blood  of  his 
•*  crofs."  On  this  illuflrious  footing,  he  that  "  creates 
**  the  fruit  of  the  lips"  comes,  in  a  gofpel  difpenfation, 
proclaiming  "  peace,  peace  to  him  that  is  afar  off,  and 
"  to  them  that  are  near."  The  great  defign  of  all  di- 
vine revelation,  and  of  moll  of  thofe  ordinances  by 
which  it  is  difpenfed,  is  to  prevail  with  finners  to  ac- 
cept, and  take  the  benefit  of  that  method  of  peace 
and  reconcihation,  which  God  has,  in  fuch  a  wonder- 
ful manner,  provided:  "  And  we"  have  the  honour  to 
be  *'  ambaffadors  for  Chrift ;  as  though  God  did  be- 
"  feech  you  by  us,  we  pray  you  in  Chrifi:'s  Head,  be 
^*  ye  reconciled  unto  God." 

God  is  likewife  the  author  of  all  the  peace  that  fub- 
fifts  among  men,  between  nation  and  nation,  and  be- 
tween man  and  man. — Wars  and  rumours  of  wars 
come  from  hell,  to  perplex  and  deftroy  mankind ;  but 
it  is  God  who  turns  "  wars  into  peace  to  the  ends  of 
"  the  earth,  breaking  the  bow,  cutting  the  fpear,  and 
"  burning  the  chariot  in  the  fire." — We  fay  not  that  the 
terms  of  peace,  upon  which  the  leaders  of  nations,  or 
of  contending  parties  agree,  are  all  didated  by  God ; 
far  from  it.  They  often  "  take  counfel,  but  not  by 
*'  him  ;  and  cover  with  a  covering  but  not  of  his  fpi- 
*'  rit,  adding  fin  to  fin."     Bat  even  when  the  terms 

of 


Maintaining  Unanimity  in  the  Church.         3 1 

of  peace  are  didated  by  the  corruptions  of  men,  the 
bleffing  of  peace  is  conferred  by  the  bountiful  hand 
of  God.    As  fuch  we  fhould  receive,  and  be  thankful 
for  it.     And  would  to  God  that  the  powers  of  this 
w^orld  w^ould  be  careful  how  they  throw  away  that 
which  the  hand  of  God  has  bellowed.  As  it  is  he  that 
gives  peace  to  nations,  and  other  political  focieties ;  fo, 
in  a  rpecial  manner,  is  he  the  Author  of  all  the  peace 
that  the  church  at  any  time  enjoys. — Our  wars  and 
fightings  come  of  our  own  lulls ;  but  he  alone  it  is 
that  can  *'  blefs  his  people  with  peace."    He  has  pro- 
mifed  to  do  it :  we  are  warranted  to  promife  upon  his 
head,  and  fay,  "  Lord,  thou  wilt  ordain  peace  for  us." 
Let  us  earnellly  and  confidently  aik  it  of  him,  even 
when  our  own  endeavours,  and  thofe  of  our  brethren, 
to  obtain  it  are  ineffedual:  and  let  us  ever  bew^are  of 
afcribing  to  him  any  of  the  mournful  interruptions  of 
it, or  charging  them  upon  him;  "for God  is  not  the  au- 
*'  thor  of  confufion,  but  of  peace  in  all  the  churches." 
As  he  is  the  God  of  peace,  he  is  alfo,  in  a  fenfe,  the 
God  of  war;  "  the  Lord  of  hofls  is  his  name."     The 
armies  of  heaven  and  earth  are  fubjecl  to  his  w^ilL 
When  \vars  and  confulions  take  place  in  the  v/orld, 
he  over-rules  them  all  to  his  own  glory,  and  the  good 
of  his  church.     Even  the  armies  of  thofe  heathen 
princes  that  have  been  the  fcourges  of  mankind,  w^ere 
always  under  his  control ;  and  he. has  often  employed 
them,  though  they  knew  it  not,  both  as  the  inllru- 
ments  of  his  jufl  difpleafure-  againfl  a  rebellious  peo- 
ple, and  as  the  inflruments  of  his  mercy  and  goodnefs 
to  the  church.     *'  The  AfTyrian,"  on  the  one  hand, 
was  "  the  rod  of  his  anger:  andtht  ilafFin  their  hand 
"  was  his  indignation.     He  fent  him  againll  a  hypo- 
"  critical  nation,  and  againll  the  people  of  his  wrath 

*'did 


32  The  Duty  and  Advantage  of 

"  did  he  give  him  a  charge  *."  On  the  other  hand,  he 
"  held  the  right  hand  of  Cyrus  to  fubdue  nations  be- 
"  fore  him :  he  girded  him,  though  he  had  not  known 
"  him ;  that  he  might  build  his  city  and  let  his  cap- 
"  tives  go  freef ."  The  people  of  God  are  engaged 
in  a  conllant  warfare,"  againtl  principalities  and  pow- 
"  ers,  againfl  the  rulers  of  the  darknefs  of  this  world, 
"  againll  fpiritual  wickedneiTes  in  high  places."  In 
this  warfare  we  may  depend  upon  his  alliftance;  and, 
though  he  may  fuffer  us  to  be  foiled  on  fome  occa- 
lions,  he  will  be  fure  to  make  us  "  conquerors,  and 
'*  more  than  conquerors"  at  the  laft. 

But,  though  in  this  fpiritual  warfare  we  m^ay  de- 
pend upon  him  as  the  Lord  of  holls ;  yet  in  our  con- 
dud  towards  one  another,  we  ought  ftill  to  have  refpedl 
to  his  authority,  as  the  God  of  love  and  peace.  As 
thefe  are  elTential  perfedions  of  his  own  nature,  he 
ftamps  an  image  of  thefe  perfedlions  upon  every  per- 
fon  w^hom  he  brings  among  the  number  of  his  people. 
He  takes  pleafure  in  thefe  fruits  of  his  Spirit  about 
them.  As  he  ftridly  commands  us  to  love  one  ano- 
ther, and  to  live  in  peace  ;  he  gracioully  accepts,  and 
takes  pleafure  in  our  endeavours  to  obey  that  com- 
mand. He  is  juftly  provoked  to  anger  by  our  animo- 
iities  and  contentions.  But  he  gracioufly  dwells  with 
us,  when  our  condud:  towards  one  another  proves  us 
to  be  the  genuine  children  of  the  God  of  love  and 
peace.     This  leads  us  to 

The  lall  thing  obferved  in  the  text;  namely, What* 
Chriftians  may  exped  from  this  God  of  love  and  peace, 
in  the  way  of  complying  with  thefe  exhortations ;  he 
will  be  \Yit\i  them. 

The 

*  Ifi.  X.  6.         t  I^a.  xlv.  I,  5,  15. 


Maifitaining  Unanimity  in  the  Church,         33 

The  elTential  prefence  of  God  is  not, — cannot  be  li- 
mited to  any  place,  nor  reitridled  to  any  creature,  or 
any  particular  rank  of  creatures.  Though  the  divine 
eflence  cannot  be  extended,  fo  as  one  part  of  it  fhould 
exift  in  one  place,  and  another  in  another ;  yet  the 
infinite  and  indivilible  God  is  prefent  in  every  place. 
His  omniprefence  fills  heaven  and  earth,  and  every 
part  of  the  wide  extended  univerfe.  Yea,  his  immen- 
fity  fills  all  fpace ;  and  if  it  were  poffible  for  a  perfon 
to  go  as  far  beyond  the  bounds  of  creation,  as  the 
whole  extent  of  it  from  one  extremity  to  the  other, 
he  would  ftill  find  himfelf  in  the  bofom  of  his  Crea- 
tor. Neither  is  he  more  prefent  in  one  place  than  in 
another.  In  this  refpdt  he  is  equally  prefent  with  the 
inhabitants  of  the  higheft  heaven,  and  with  thofe  of 
the  lowefl:  hell. — Of  this  fpeaks  the  royal  pfalmift,  with 
as  much  truth  as  elegance*,  "  Whither  (hall  I  go  from 
"  thy  Spirit?  or  whither  fhall  I  flee  from  thy  prefence? 
"  If  I  afcend  unto  heaven,  thou  art  there:  if  I. make 
"  my  bed  in  hell,  behold  thou  art  there.  If  I  take 
"  the  wings  of  the  morning,  and  dwell  in  the  utter- 
"  mofl  parts  of  the  fea;  even  there  fhall  thy  hand  lead 
"  me;  thy  right  hand  (hall  uphold  me." 

But  the  prefence  of  God  in  any  place,  or  with  any 
perfon,  is  ufually  denominated  from  his  manner  of  ope- 
ration, or  the  way  in  which  he  manifefts  himfelf  in  that 
place.  Thus  he  is  prefent  in  heaven  as  the  God  of 
glory;  becaule  there  his  divine  gl(3ry  is  difplayed,  with 
all  the  luftre  that  finite  and  created  natures  can  fuf- 
tain.  And, on  afimilar  account,  his  gracious  prefence  is 
faid  to  be  in  the  church  on  earth,  and  with  all  her  ge^ 
nuine  members,  becaufe  in  her,  and  to  them,  he  mani- 
fefts the  riches, freenefs,  and  fovereignty  of  his  grace, in 

Vol.  III.  C  *  a  man* 

^    *  PfaU  cxx>^iK,  7,—- 10, 


34  'The  Duty  and  Advantage  of 

a  manner  fuperior  to  what  obtains  in  any  other  part 
of  the  world.  And  this  is  it  which  is  here  promifed 
to  us.  Indeed  there  never  was  a  church  on  earth, 
where  he  was  not  graciouily  prefent  in  fome  degree : 
Nor  was  there  ever  a  gracious  foul  that  was  not  made 
"  an  habitation  of  God  through  the  Spirit."  But  his 
prefence  in  the  church  is  much  more  confpicuous  at 
onetime  than  at  another;  according  as  the  happy 
fruits  of  his  prefence  are  more  or  lefs  copious  or  vili- 
ble.  And  though  his  holy  and  fandlifying  Spirit  dwells 
always  in  every  true  believer,  yet  the  communications 
of  his  love  and  grace  are  much  more  liberal,  or  more 
perceptable  at  one  time  than  at  another.  Hence  his 
people  can  fometimes  fay,  like  David, "  Though  I  walk 
*'  through  the  valley  of  the  fhadow  of  death,  1  will 
"  fear  no  evil;  for  thou  art  with  me,  and  thy  rod  and 
"  thy  ftafF  comfort  me  *."  And  the  fame  perfon  may 
find  reafon,  at  another  time,  to  fay,  as  Job, "  Oh  I  that 
*'  I  knew  where  I  might  find  him. — Behold  1  go  for- 
*'  ward,  but  he  is  not  there;  and  backward, but  Ican- 
"  not  perceive  him :  on  the  left  hand  where  he  doth 
"  work,  but  I  cannot  behold  him :  he  hideth  himfelf 
*'  on  the  right  hand,  that  I  cannot  fee  him  f."  Now 
the  promife  here  is,  not  only  that  he  will  be  fo  with 
us  as  he  is  with  all  that  are  his  people,  at  all  times  ; 
but  that  we  fnall,  in  the  way  of  complying  with  thofe 
exhortations,  enjoy  fuch  a  copious  meafure  of  the  com- 
munications of  his  grace  and  love,  as  may  at  once  tef- 
tify  his  gracious  acceptance  of  our  endeavours ;  and 
encourage  us  to  perfevere  in  them  to  the  end. 

As  there  is,  in  the  mind  of  every  mortal  man,  a 
proud  and  vain  bias  towards  the  method  of  recom- 
mending ourfelves  to  God  by  creature-merit;  we  had 

need 
*  Pfal.  xxiii.  4.         f  Job  xxiii.  2,  8,  9. 


Maintaining  Unanimity  in  the  Church,         35 

need  to  be  on  our  guard  againfl  fuch  an  interpreta- 
tion of  this,  or  limilar  promifes,  as  may  favour  that 
perverfe  bias.  Neither  our  living  in  j;eace,  nor  any 
other  duty  that  we  can  perform,  even  though  it  is 
done  under  the  influence  of  the  Spirit  of  all  grace,  has 
any  merit  in  it,  to  procure  the  prefence  of  the  God  of 
peace,  or  to  warrant  us  to  claim  it  as  a  debt.  But, 
on  the  other  hand,  there  is  demerit  enougn  in  our  fin, 
to  forfeit  this  and  every  other  promifed  blefling.  When 
we  indulge  wars  and  fightings,  and  thofe  lufls  from 
which  they  proceed,  the  Lord  is  juftly  provoked  to 
withdraw  his  prefence ;  and  it  is  only  in  the  way  of 
hearkening  to  thefe  exhortations  that  we  can  expedl 
him  to  be  with  us.  When  the  "  peace  of  God  dwells 
"  in  our  hearts;  when,  by  Divine  affiilance,  we"fol- 
"  low  peace  with  all  men;"  and  are  efpecially  con- 
cerned to  cultivate  unanimity  and  love  and  peace  a- 
mong  ourfelves ;  God  is  fo  well  pleafed  with  thofe 
fruits  of  his  Spirit  in  us,  that  he  teftifies  it,  by  being 
prefent  with  us  in  fuch  a  fenlible  manner,  and  com- 
municating fo  liberally  to  us,  the  fruits  of  his  love  and 
grace,  as  may  fill  us  with  a  joy  and  confolaiion  that 
iirangers  intermeddle  not  with. 

When  v/e  are  enabled  thus  to  live,  we  may  not  on- 
ly expedl  that  he  will  be  prefent  with  us,  but  that  ')e 
will  be  prefent  as  the  God  of  iove  and  peace.  He  will 
fhew  himfelf  prefent  with  us.  by  granting  us  fuch  in- 
timations of  peace  and  reconciii.ition,asmayiatisfyour 
confciences  that  he  is  pacified  to  us  for  all  tliat  we  have 
done  ;  and  may  fecure  us  againfi  all  fears  of  condem- 
nation :  by  infufing  into  our  fouls  inch  an  inward  tran- 
quillity, as  may  be  a  happy  pledge  of  that  everlafting 
rell  which  remains  for  the  people  of  God.  He  will  be 
fo  prefent  with  us  as  to  give  us  frefli  intimations  of  his 

C  2  unchange- 


36  The  T>uty  and  Advantage  of 

unchangeable  love ;  fuch  as  may  open  us  a  profpedl 
into  his  very  heart,  and  enable  us  to  look  back  as  far 
as  the  beginninglefs  day  of  the  eternal  decree,  and 
fee  him  loving  us  even  theri,with  that  everlafting  love 
"which  is  the  unfading  fource  of  all  that  drawing  grace 
which  we  now  feel.  So  liberally  will  he  communi- 
cate to  us  the  fruits  of  his  love,  that  no  fpiritual  blef- 
fing,  which  we  afk  of  him,  and  of  which  our  prefent 
mortal  and  imperfedl  flate  admits,  (hall  be  wanting  ; 
the  graces  of  his  Spirit  in  us  Ihall  be  drawn  forth  into 
a  lively  exercife  ;  and  the  fruits  of  holinefs  fhall  ap- 
pear in  a  converfation  becoming  the  gofpel  of  Chrift. 
We  {hall  not  itagger  at  the  promife  of  God  through 
unbelief,  but  be  ftrong  in  the  faith  giving  glory  to 
God.  The  difcoveries  which  he  will  make  of  his  love 
to  us  will  kindle  in  our  hearts  a  correfponding  love  to 
him,  which  no  waters  fhall  ever  quench,  which  no 
floods  fliall  be  able  to  drown.  This  will  alfo  ftrength- 
en  our  love  to  one  another,  and  difpofe  us  to  give  fuch 
evidence  of  it,  as  correfponds  to  that  which  God  has 
given  of  his  love  to  us ;  and  we  Ihall  all  go  on  our 
way  rejoicing,  mutually  comforting,  and  comforted 
by  one  another. 

He  will  likewife  be  fo  with  us,  as  effedlually  to 
ftrengthen  us  for  the  performance  of  the  duties  here 
required.  Thefe,  like  all  other  Chridian  duties,  are 
wholly  beyond  our  power  to  perform  ;  and  therefore 
muft  be  fet  about  only  in  the  llrength  of  promifed 
grace.  The  affiftance  of  that  grace  is  always  ready, 
and  in  our  offer ;  but  it  cannot  be  adlually  bellowed, 
when  we  are  not  eflaying  the  performance  of  the  du- 
ty. As  no  man  can  be  allifted  in  building,  while  he 
is  employed  in  pulling  down  the  houfe  that  he  ought 
to  build;  fo  neither  can  any  perfon  have  the  affiftance 

of 


Maintaining  Unanimity  in  the  Lhurch.         37 

taf  Divine  grace  in  the  cultivation  of  peace,  when  him- 
felf  is  adually  engaged  in  fowing  difcord,  and  promot- 
ing diflention.  If  God  gives  peace  to  his  church  in 
fuch  a  cafe,  it  mud  be  over  the  belly  of  fuch  a  man's 
endeavours ;  and  as  far  as  God  has  fuccefs,  that  man 
muft  be  unfuccefsful.  But  the  moment  that  v\^e,  in 
obedience  to  6od's  command,  fet  ourfelves  to  be  co- 
workers with  him  ;  and  fo  are  employed  in  that 
wherein  he  has  promifed  to  affift  us,  the  promifed  af- 
iiflance  fhall  be  really  forthcoming  to  us ;  and  we 
iliall  find  that  work  eafy,  which  was  difficult  and  im- 
poffible  before.  In  this  way  alone  it  is  that  every  du- 
ty is  acceptably  performed  ;  and  in  this  way,  we  need 
not  defpair  of  finding  the  peace  of  the  church  reftored, 
and  the  whole  body  of  Chriftians  of  one  mind,  and  li- 
ving in  peace,  if  the  whole  body  of  Chriftians  were  but 
determined  ferioufly  and  difintereftedly  to  fet  about 
it.  And  however  diftant  the  time  may  be,  we  are  fure 
fuch  a  time  will  come  :  I  hope  it  is  not  fo  diftant  as 
the  external  appearance  of  things  would  feem  to  fay ; 
when,  in  this  way,  the  God  of  love  and  peace  will  ma- 
nifeft  himfelf  in  his  own  true  charadler,  by  reftoring 
the  happy  exercife  of  love  and  peace  in  all  the  church- 
es. For,  in  due  time,  the  Lord  will  certainly  "  give 
*'  ftrength  to  his  people  ;  and  the  Lord  will  blefs  his 
"  people  with  peace  *." 

Yea,  if  we  are  but  enabled  to  comply  with  the  ex- 
hortations in  this  text,  we  may  confidently  exped  that 
the  God  of  love  and  peace  will  be  fo  with  us,  and  on 
our  fide,  that  all  attempts  to  difturb  our  peace  by  ene- 
mies from  without,  fliall  be  rendered  abortive  ;  and 
our  peace  maintained,  though  at  the  expence  of  their 
utter  deftrudion.     The  church  of  God  has  always 

G  3  been 

*  Pfalm  xxix.  ult. 


S^  The  Duty  and  Advantage  of 

been,  and  always  will  be,  under  his  proteclion.  And 
no  eneniy  fhall  ever  have  it  in  his  power  to  hurt  her; 
unlefs,  by  her  fin,  fhe  provoke  God  to  give  him  per- 
miffion.  No  other  fin  can  provoke  him  more  effec- 
tually than  internal  difTentions  and  civil  broils  among 
her  members.  While  thefe  are  fo  frequent  as  they 
are  in  our  day, —no  wonder  that  the  God  of  peace  for- 
fake  us,  and  our  Rock  fhut  us  up  ;  that  the  enemy 
be  permitted  to  enter  God's  heritage,  to  defile  his 
houfe,  and  to  lay  Jerufalem  on  heaps.  — 5ut  fo  foon  as 
we  fliaU  be  enabled  to  return  to  our  duty,  and  fhew  a 
difpofition  to  love  one  another,  as  difciples  of  Chrift 
ought,  and  to  be  at  peace  among  ourfelves, — the  Lord 
will  again  appear  to  be  "  a  wall  of  fire  about  us^  as 
"  well  as  the  glory  in  the  midft  of  us ;''  For,  as  long 
as  a  church  continues  on  earth,  her  members  will  al- 
ways have  reafon  to  fing, "  The  Lord  of  hofts  is  on  our 
'*  fide,  the  God  of  Jacob  is  our  refuge  *." 

We  are  now  to  conclude  with  fome  improvement 
of  what  has  been  faid.  And  here  we  fhall  not  long 
detain  you.  The  following  refiedlions  will  readily 
occur  to  any  one. 

I.  The  fubjed:  informs  us  how  great  a  fm  it  is  to 
make,  caufe,  foment,  or  maintain  divifions  or  animo- 
lities  in  the  church  of  God.  It  is  to  tranigrefs  the  law 
of  Chrift,  to  banifh  the  God  of  peace  from  his  own 
houfe,  and  rob  his  people  of  his  comfortable  prefence, 
as  well  as  of  all  the  more  obvious  advantages  arifing 
from  the  enjoyment  of  peace.  An  incendiary  in  the 
church  of  Chrift,  is  a  firebrand,  calt  by  the  grand 
enemy  of  God  and  man,  into  the  temple  of  the  living 
God.     And  every  one,  who  wiflies  well  either  to  the 

*  Pfiilra  xlvi.  7>  ii. 


Maintaining  Unanimity  in  the  Church,         39 

glory  of  God  or  to  the  fouls  of  men,  (hould  exert  him- 
felf  to  have  it  extinguiflied,  or  call  oat. — With  good 
reafon,  therefore,  does  this  apoftle  exhort  his  Romans 
and  us,  and  even  befeech  us,  to  "  m.ark  them  who 
*'  caufe  divilions  and  offences,  contrary  to  the  doc- 
*'  trine  which  we  have  received,  and  avoid  them  ;" 
adding  as  a  reafon  for  it,  "  for  they  are  fuch  as  ferve 
*'  not  the  Lord  Jefus  Chrift,  but  their  own  belly;  and, 
**  by  good  words  and  fair  fpeeches,  deceive  the  hearts 
*'  of  the  fimple*."  Such  a  man  is  an  enemy  to  himfelf, 
as  well  as  to  fellow  profelTors;  for  he  brings  upon  him- 
felf a  curfe,  denounced  by  him  who  was  "  made  a 
**  curfe  for  us.  It  is  impofiible  but  that  offences  will 
"  come  ;  but  wo  to  him  through  whom  they  come. 
"  It  were  better  for  him  that  a  millftone  were  hanged 
'*  about  his  neck,  and  he  caft  into  the  fea-f." 

I  am  aware  how  ready  many  will  be  to  fay  that 
this  obfervation  comes  with  a  bad  grace  from  a  Sece- 
der.  *  What,  were  not  you  almoft  the  firfl  that  made 

*  a  divifion  in  the  church  of  Scotland  ?  Have  you  not 
'  periifted  in  your  fchifm  for  almoft^fixty  years  ?  Is  it 

*  not  well  known  that  you  refufe  to  have  communion 
'  with  any  that  go  not  the  fame  lengths  with  your- 
'  felves  ;  and  that  of  all  the  fe^laries  that  thefe  dregs 
'  of  time  have  produced,  you  are  the  molt  rigidly  te- 

*  nacious  of  your  own  peculiar  opinions,  the  mofl  un- 

*  charitable  to  all  who  differ  from  you,  and  the  great- 
'  eft  enemies  to  all  peace,  unlefs  yourfelves  may  be 

*  allowed  to  dictate  the  terms?'  If,  indeed,  thefe  things 
be  fo,  we  are  a  fociety  to  be  abhorred  of  all  Chriftians; 
but  we  flatly  deny  the  charge.  It  is  true,  we  have 
feparated  from  the  eftablifned  church,  and  are  confti- 
tuted  upon  the  footing  of  a  Teftimony  againft  many 

things 
*  Rom.  xvi.  17,  18.         t  Luke  xvii.  i,  2 


40  The  Duty  atid  Advantage  of 

things,  that  we  confider  as  corruptions  in  her  admini- 
llration,  and  even  in  her  conftitution.  But  did  fhe  not 
give  juft  ground  for  fuch  a  reparation, — by  condemning 
the  dodrines  of  free  grace,  as  Antinomian,  and  efta- 
bli tiling  that  fame  legal  dodrine  which  the  apoftle 
calls  another  gofpel, — by  fcreening  the  erroneous  at 
the  bar  of  her  highelt  judicatories,— by  oppreffing  the 
people  of  God,  thrufting  minifters  into  congregations 
without  their  confent ;  and  obliging  them,  againft 
their  confciences,  to  countenance  and  fubmit  to  the 
miniftry  of  fuch  perfons,  on  pain  of  being  deprived  of 
their  Chriflian  privileges, — by  refuling  to  allow  mini- 
fters, either  dodlrinally  or  judicially,  to  bear  a  com- 
petent teftimony  againft  thefe  and  limilar  evils, — and 
by  turning  the  edge  of  difcipline  againft  thofe  who 
attempted  to  do  fo?  Did  we  not  continue  in  her  com- 
munion, even  after  all  this,  till  by  her  own  deed  ft^e 
thruft  us  out?  It  is  true, we  were  invited  in  again;  but 
without  any  reformation  of  thofe  abufes  of  which  we 
complained, — without  any  acknowledgement  of  the 
evil  of  thrufting  us  out;  and  without  any  allowance 
to  exoner  our  confciences,  by  a  proper  teftimony  a- 
gainft  her  corruptions  in  time  coming.  After  all  this, 
could  the  caufe  of  the  diviiion  be  with  us  ?  Or  were 
not  they  who  obliged  us  to  take  that  courfe,  or  elfe 
to  defile  our  hands  with  their  fin,  the  perfons  who 
made  the  fchifm  in  the  church  of  Chrift? 

It  is  true,  we  refufe  to  unite  in  communion  with 
thofe  who  are  not  of  one  mind  with  us,  in  relation  to 
what  we  think  is  clearly  taught  in  the  word  of  God  : 
And  will  make  peace  with  none,  upon  fuch  terms  as 
they  didate,  to  the  prejudice  of  truth  and  hohnefs. 
In  this  refolution  wc  hope  always  to  be  Jledfajl  atid 
unmovahle.  But  we  wifti  to  didate  no  terms  of  peace, 

tho' 


Maintaining  Unanimity  in  the  Church.         41 

tho'  we  refolve,  through  grace,  to  adhere  to  thofe  that 
theSpuitof  God  has  didated. — Wedefiretohave  cha- 
rity for  real  Chriftians  of  all  denominatujns.  We  pray 
for  them  ;  we  defire  them  all  that  happinefs  that  we  ' 
wifh  for  our  ow^n  fouls.     We  rejoice  in  all  that  is  a- 
greeable  to  the  word  of  God,  in  their  profeffion  or  in 
,  their  pradtice ;  we  even  hold  communion  with  them 
in  it.     Yea,  we   rejoice,  and  ^'z7/  rejoice  in  all  the 
good  that  is  done  to  fouls  among  them,  by  means  of 
the  preaching  of  Chrift  crucified,  or  by  any  other  or- 
dinance of  God,  that  is  retained  by  them  refpeclive- 
ly.  But  all  this  we  muft  do,  in  a  way  of  avoiding  com- 
munion with  them  in  any  of  their  erroneous  princi- 
ples, or  of  their  evil  ways ;  and  in  a  way  of  bearing  a 
competent  teftimony  againft  them.  As  for  that  fcheme 
of  uniting  in  one  communion  all  that  have  commu- 
nion with  Chrift,  as  they  fpeak,  however  much  they 
differ  in  their  view'S  of  divine  things ;  we  hold  it  in 
abomination,  as  a  device  of  Satan  to  turn  the  church 
of  Chrift  into  a  mafs  of  confuiion.  We  wifii  for  peace 
and  union  among  all  Chriftians,  but  w^e  know,  that  in 
order  to  our  living  in  peace,  and  in  one  communion, 
it  is  necelfary  that  we  be  of  one  mind.    While  this  is 
not  the  cafe,  we  are  incapable  of  having  proper  com- 
munion with  one  another ;  for  what  one  builds,  ano- 
ther muft  deftroy.     Therefore,  hou^ever  defirous  we 
are  of  the  clofefl  union  with  all  our  brethren,  we  are 
under  a  mournful  neceility  of  waiting  for  it,  till  God 
be  plealed  to  give  them  and  us  one  heart  and  o?ie  zvay. 
2.  We  here  fee  one  mournful  caufe,  of  that  fad  re- 
ftraint  of  the  influences  of  the  Spirit  of  God,  of  v^^hich 
his  people,  at  this  day,  with  fo  much  reafon, complain. 
Divine  ordinances  are  ftill  continued  among  us,  and 
that  in  fome  meafure  of  purity  ;  but  where  are  thofe 

days 


4^  ^he  Buty  and  Advantage  of 

days  of  power,  that  fometime  have  accompanied  them? 
The  gofpel  is  preached  among  us,  with  as  much  pu- 
rity, and  with  as  much  clearnefs,  as,  perhaps,  in  any 
peiiod  iince  infpiration  ceafed:  But  where  is  the  peo- 
ple, yea,  where  is  the  minifter,  who  feels  its  wonted 
efficacy  ?  There  are  feme  few  yet  alive,  who  have 
feen  better  days,  and  can  bear  witnefs  to  the  mourn- 
ful reverfe.  The  Lo^d,  in  his  juft  judgment,  has  not 
only  forfaken  thofe  who  have  forfaken  him,  and  are 
carried  headlong  by  the  prevailing  torrent  of  corrup- 
tion and  backiliding;  even  they  who  profefs  to  main- 
tain a  teftimony  for  truth  and  duty,  and  would  ftill 
deiire  to  keep  the  word  of  ChriiVs  patience,  are  alfo 
much  deferted,  and  left  to  "  go  mourning  without 
"  the  fun."  And  what  is  the  caufe  of  all  this  ?  The 
church,  the  Spoufe  of  Chriil,  his  love,  his  undefiled  is 
but  one.  Her  genuine  members,  being  all  influenced 
by  one  Spirit,  and  kept  together  by  an  invincible  band 
of  love,  ought  always  flrenuouily  to  endeavour,  "  to 
"  keep  the  unity  of  the  Spirit,  in  the  bond  of  peace.'' 
Were  this  the  cafe  with  us ;  were  we  "  of  one  mind, 
*'  living  in  peace,  the  God  of  love  and  peace  would 
"  be  with  us ;"  and  the  communications  of  his  love 
and  grace  would  at  once  adorn  and  comfort  us. — But, 
alas  I  it  is  not  fo  with  us.  A  fpirit  of  contention  and 
diviiion  has  gone  forth  among  us.  The  body  of  Chrift 
is  all  out  of  joint ;  his  church  is  rent  into  a  thoufand 
pieces.  Even  among  thofe  of  the  fame  communion, 
how  little  of  that  love  which  diftinguifhes  the  difci- 
ples  of  Chrift,  and  that  unity  which  fhould  adorn  them, 
is  to  be  feen  ?  Congregations,  once  harmonious  and 
flouriOiing,  are  broken  into  parties,  and  torn  in  pieces 
hy  contending  fadions.  That  furious  and  blind  zeal 
with  which  every  one  maintains  his  own  caufe,  fuper- 

fedes 


MaintainiTjg  Unanimity  in  the  Church.  43 

fedes  any  due  concern  for  the  caufc  of  Chrift.  That 
tune  which  fliould  be  confecraied  to  the  mofl  impor- 
tant duties  of  rehgion,  is  employed  in  wrangling  a- 
bout  trii^s  :  and  the  power  of  godlinefs  is  denied, 
while  we  contend  about  empty  forms. — Inftead  of  lo- 
ving, w^e  hate  one  another.  Indead  of  llrengthening 
one  another's  hands  in  the  way  of  duty,  w^e  lay  fnares 
one  for  another.  Inllead  of  forgiving  offences,  we 
burn  for  revenge.  Inftead  of  bearing  with  one  ano- 
ther's infirmities,  and  covering  them  in  love  ;  we 
"  make  a  man  an  offender  for  a  v/prd,"  we  aggravate 
the  fmalleft  faults,  and  take  pleafure  in  publiiliing 
them.  Whereas  the  whole  body  ihould  have  but  one 
heart,  every  individual  has  two.  And  where  the  tne- 
lody  cf  joy  and  falvation  ought  to  be  heard,  we  hear 
nothing  but  tliQ  found  of  the  trumpet,  and  alarms  of 
war.  After  all  this,  is  it  any  wonder  that  the  God  oi 
love  and  peace  has  withdrawn  himfelf  and  is  gone? 

Passing  all  other  inferences  that  might  be  drawn 
from  the  fubjecT:,  we  hailen  to  conclude  with  a  fliort 
Addrefs,  firft  to  the  members  of  this  very  Reverend 
Synod,  and  then  to  the  Chriftian  people  in  this  audi- 
ence.—As  to  you,  \TLj  . 

REVEREND  FATHERS  AND  BRETHREN, 

I  have  not  the  prefumption  to  think  that  I  can  in- 
flrudl  you  in  your  duty.  1  truft,  what  I  am  going  to 
fay  has  already  occurred  to  yourfelves,as  the  language 
of  the  Spirit  of  God  in  the  text :  and  your  condud 
hitherto  has  proved,  that  this  exhortation  had  influ- 
ence upon  you  long  before  1  attempted  to  explain  it. 
But,  by  appointing  me  to  this  place,  you  have  inveil- 
ed  me  with  your  own  authority  to  addrefs  you  in  this 

manner  r 


44  ^^^^^  Duty  and  Advantage  of 

manner  ;  and  I  cannot,  conliflently  with  that  faith- 
fiilnefs  we  all  owe  to  our  common  Mailer,  allow  this 
opportunity  to  flip,  without  putting  you  and  myfelf 
in  mind  of  what  is  incumbent  upon  us,  iif  virtue  of 
our  place  and  office,  towards  maintaining  in  the  church 
that  unanimity  and  peace,  which  the  Holy  Ghofl  here 
recommends. 

Unto  us,  though,  fome  of  us,  "  lefs  than  the  leafl 
"  of  all  faints,  is  this  grace  given,"  that  we  (hould  be 
ambalTadors  of  the  God  of  love  and  peace  ;  fent  to 
proclaim  to  finners,  what  was  and  ftill  is  the  theme  of 
the  fong  of  angels,  *'  Glory  to  God  in  the  higheft,  and 
"  on  earth  peace :  good  will  towards  men."  Let  this, 
^hen,  be  the  principal  objedl  of  our  attention  on  all 
occaiions.  In  our  public  adminiflrations,  and  in  our 
private  walk, — in  our  fermons,  and  in  our  judicative 
capacity,  let  it  ftill  be  our  main  fcope,to  promote  the 
treaty  of  peace  and  reconciliation  between  God  and 
man.  In  vain  will  we  inculcate  the  duties  of  mora- 
lity, or  even  thofe  of  the  Chriftian  fyftem,  unlefs  we 
firft  lay  the  foundation  of  all  acceptable  obedience,  in 
the  dodrine  of  peace  with  God,  through  the  blood  of 
the  crofs  of  Chrift.  In  vain  will  we  inlift  upon  truths 
natural  or  revealed,  if  every  truth  is  not  exhibited  in 
its  proper  fubferviency  to  this  treaty,  and  as  a  branch 
of  the  miniftry  of  reconciliation.  In  vain  will  we 
ftrivc  with  our  people  to  bring  them  to  be  of  one  mind, 
and  live  at  peace  among  themfelves,  unlefs  we  labour 
firft  to  bring  them  into  a  ftate  of  peace  with  God.  But 
if,  through  the  Divine  blefllng,  we  are  diligent  and 
fuccefsful  in  promoting  peace  with  God,  we  ftiall  not 
fail  to  have  proportionable  fuccefs,  in  maintaining  u- 
ovformity  and  peace  in  the  church. 

We  ought  ourfelves  to  be  Chriftians^  as  well  as  mi- 

nifters 


Maintaining  Unanimity  in  the  Church,        45 

nifters  of  the  gofpel ;  and  there  is  110  duty  incumbent 
upon  thofe  in  a  private  ftation,that  is  not  doubly  ob- 
ligatory upon  us.  While,  therefore,  we  exhort  others 
to  live  in,  peace,  let  us  be  careful  to  fet  them  an  ex- 
ample worthy  of  their  imitation,  in  that  refpecl ;  be- 
ing influenced,  in  our  whole  deportment,  by  that  wif- 
dom,  which  is  "  firft  pure,  and  then  peaceable,  ready 
''  to  be  reconciled,  without  partiality  and  without  hy- 
*'  pocrify."  We  may  exped,  as  much  as  any  other  fet 
of  men,  to  meet  v/ith  perfonal  otfences,with  abufe  and 
maltreatment,  not  only  from  thofe  who  are  enemies 
to  the  caufe  we  efpoufe,  or  from  fuch  as  are  contem- 
ners of  all  rehgion  ;  fuch  abufe,  I  hope,  we  (hall  eafily 
defpife  ;  but  even  from  thofe  under  our  charge,  and 
from  thofe  with  whom  we  have  been  mofl  intimate. 
Our  Mailer  was  betrayed  into  the  hands  of  linners, 
by  one  of  his  diftinguifhed  twelve.  But- in  all  fuch 
cafes,  let  us  Ihew  a  readinefs,  and  even  a  forwardnefs 
to  forgive  and  be  reconciled.  Such  offences,  while 
they  are  merely  perfonal,  we  fhould  never  mention,  to 
the  difturbing  of  the  peace  of  the  church ;  but  rather 
overlook  them  altogether,  and  leave  it  to  God  to  do  us 
juftice,  in  his  own  time  and  way,__-than  fuffer  our  per- 
fonal caufe  to  become  a  fubjecl  of  public  difcuffion. 

It  has  long  and  often  been  a  charge  againif  the 
faithful  fervants  of  Chrift,  that,  inftead  of  blowing  the 
gofpel  trumpet,  as  became  the  heralds  of  the  Prince 
of  Peace,  they  founded  the  trumpet  of  fedition,  and 
Ihewed  themfelves  enemies  to  the  peace  of  civil  fo- 
ciety.  And  we  know  there  want  not  fome,who  would 
gladly  fix  that  charge  upon  us.  Hitherto  our  con- 
dudt  has  given  the  lie  to  fuch  an  accufation ;  and  I 
hope  it  will  always  do  fo.  With  matters  merely  po- 
litical, we  have  nothing  to  do  in  our  public  admini- 

flrations : 


46  The  Duty  and  Advantage  of 

ftrations ;  and,  in  private  life,  as  little  as  any  other 
clafs  of  men.  Let  us  leave  the  kingdoms  of  this  world, 
and  their  affairs,  to  be  managed  bythofe  whomfociety, 
and  the  providence  of  God,  has  entrufled  with  them. 
And  if  ever  we  find  it  neceffary  to  Hand  up  for  the 
crown-rights  of  Chrift,  the  privileges  of  his  people,  or 
the  purity  of  his  ordinances,  againfl  any  encroach- 
ments of  the  powers  of  this  world, — let  us  do  it  in  the 
manner  that  tends  lead  to  irritate,  and  is  moil  calcu- 
lated to  fhew  that  we  are  connedled  with  no  political 
party,  and  are  influenced  by  nothing  but  a  iincere 
concern  for  the  interefts  of  Chrift,  and  of  his  fpiritual 
kingdom. 

While  the  members  of  the  church  are  in  an  imper- 
fedl  itate,  and  have  lufts  continuing  to  war  in  their 
members,  there  will  always  be  danger  of  animolities 
and  factions  arifing  to  the  difturbance  of  the  peace  of 
the  chiuxh.    It  vv^ill  always  be  a  principal  part  of  our 
duty,  to  watch  againfl  the  appearance  of  fuch  things 
among  the  people  under  our  infpedion, — to  labour  to 
have  them  crufhed  in  the  bud,  and  even  to  deftroy  or 
remove  the  feeds  of  them  before  they  begin  to  fprout ; 
knowing  how  fmall  a  fpark  is  fuflicient  to  fet  on  fire 
the  whole  houfe  of  God. — If  fuch  things   cannot  be 
prevented,  let  us  never  take  a  lide  in  them, — nor  e- 
Ipoufe  the  caufe  of  one  party  againft  another;  unlefs 
our  lilence  is  manifeftly  injurious  to  the  interefts  of 
Clhrift.    Above  all,  let  us  beware  of  going  to  the  pul- 
pit under  the  influence  of  a  party  fpirit ;  and  filling 
our  pubhc  difcourfes  with  fuch  reflexions  againfl  a  part 
of  our  hearers,  as  mufl  tend  to  prejudice  them,  not 
only  againft  us,  but  againft  the  gofpel,  and  lb  effec- 
tually mar  the  fuccefs  of  our  miniftry  among  them. 

As  it  is  the  duty  of  every  Chriflian,  it  is  ours  in  a 

peculiar 


Maintaining  Unanimity  in  the  Church,         47 

peculiar  manner,  to  "  contend  earneftly  for  the  faith 
*'  which  was  once  deUvered  to  the  faints."— It  will 
therefore  be  impoffible,  in  an  age  when  errors  and 
fedlaries  do  fo  much  abound,  wholly  to  avoid  matters 
of  controverfy  in  our  public  difcourfes. — But  it  can 
anfwer  no  good  purpofe  to  dwell  too  much  upon 
them.  To  haul  them  in  on  every  occalion,  upon  pre- 
tence of  bearing  teftimony  againfl  pubhc  evils,  is  to 
turn  a  teltimony  into  a  bye- word,  or  to  make  it  a  pub- 
lic nuifance.  Our  principles  are  now  pretty  well 
known  to  the  world ;  and  we  but  ftrengthen  the 
world's  prejudices  againfl  them  by  harping  continu- 
ally upon  them.  Let  us  never  introduce  matters  of 
controverfy  without  a  call.  And  when  the  iubjedt 
natively  before  us,  or  any  particular  occurrence  in 
providence,  make  it  necelTary  that  we  touch  upon 
them,  let  it  be  with  that  meeknefs,  calmnefs,  and  mo- 
deration, which  become  the  meffengers  of  peace.  No 
caufe  is  profited,  and  leafl;  of  all  the  caufe  of  truth,  by 
fcurrilous  or  abufive  language.  While  we  fhew  our 
zeal  for  the  truth,  let  us  alfo  fhew  that  we  are  influen- 
ced by  love  to  the  fouls  even  of  thofe  that  oppofe  it. 

Let  us  llrive  to  be  of  one  mind  among  ourfelves,  as 
far  as  unanimity,  in  a  flate  of  imperfection,  is  attain- 
able. 1  trufl,  there  are  no  differences  among  us,  a- 
bout  matters  of  revealed  truth,  or  of  Chriflian  duty. 
If  ever  fuch  differences  fhould  take  place  ;  as  what 
has  been  may  be  again  ;  let  them  be  managed  with 
candour,  and  under  the  influencie  of  brotherly  love  ; 
*'  for  the  fervant  of  the  Lord  mufh  not  ftrive,  but  be 
"  gentle  unto  all  men; — in  meeknefs  inilrucling  them 
"  that  oppofe  themfelves;  if  God,  perad  venture,  will 
"  give  them  repentance  to  the  acknowledging  of  the 
*'  truth  :  and  that  they  may  recover  themfelves  out 

"of 


48  ^be  Duty  and  Advantage  of    . 

"  of  the  fnare  of  the  devil,  who  are  led  captive  by  him 
**  at  his  will  *."  With  regard  to  lelTer  matters,  con- 
cerning which  we  may  have  different  views,  without 
prejudice  to  truth  or  holinefs, — it  would  be  a  iliame 
even  to  fuppofe  that  any  of  us  would  fo  far  give  way 
to  our  own  fpirits,  as  to  endanger  the  peace  of  the 
church  on  fuch  an  account. 

When  we  meet  together  in  a  judicative  capacity, 
it  is  impoffible  that  we  fhould  all,  at  firll  hand,  be  of 
one  mind,  with  regard  to  every  caufe  that  comes  be- 
fore us.  Even  in  the  fir (1  fynod  at  Jcrufalem,  there 
were  reafonings,  about  a  matter  of  the  greatefl  impor- 
tance to  all  the  churches^;  and  thefe  reafonings  were 
the  means  of  bringing  about  that  deciiion,  which 
feemed  good  to  the  Holy  Ghojl  and  to  them. — Let  us 
reafon  and  deliberate,  by  all  means ;  but  let  us  do  it 
with  calmnefs  and  moderation,  avoiding  all  pafiionate 
exprefiions,  all  perfonai  refiedions,  all  provoking  words. 
Let  us  even  carefully  avoid  all  appearance  of  fuch 
things.  There  are  always  perfons  attending  our  meet- 
ings, and  even  fome  elders  from  country  places,  who 
have  not  been  ufed  to  fuch  attendance,  and  cannot 
welldiflinguiih  between  llrong,  and  pafTionate  fpeech- 
es.  When  thefe  hear  one  member  declaiming,  with 
vehemence,  againfl  what  another  has  laid,  they  take 
it  for  granted  that  we  are  all  going  hy  the  ears;  and 
their .  hearts  are  grieved  for  the  want  of  harmony  a- 
mong  the  Lord's  fervants,  when  perhaps  they  were 
never  more  harmonious.  Surely  flrength  of  argu- 
ment does  not  confift  in  vehemence  of  expreflion. 
Nor  is  the  truth  lefs  forcible  for  being  foftly  expref- 
fed.  We  may  furely.take  a  good  advice  from  an  au- 
thor whom  few  of  us,  I  hope,  will  be  difpofed  to"  foL 

low 

*  2  Tim.  xi.  24, — 26, 


Maintainitig  Unanimity  in  the  Church,         49 

low.  in  other  things.  You  will  pardon  me  for  ex- 
prelling  it  in  his  own  words, — you  underfland  them  ; 
fuaviter  inmodo.fortiter  in  re*. 

In  one  word,  It  is  peculiarly  incumbent  upon  us  to 
labour  with  all  poilible  diligence,  in  a  dependence  up- 
on his  ailiftance,  who  alone  can  "  blefs  his  people  with 
"  peace,"  to  have  peace  and  unanimity  reftored,  where, 
by  any  means,  they  have  been  interrupted  or  difturb- 
ed.  This  is  a  part  of  our  work  always  difficult,  and 
often  difagreeable  ;  but  in  this,  as  w^ell  as  all  the  reft, 
we  muft  draw  our  encouragement  from  the  promife 
of  divine  affiilance,  and  divine  approbation.  When 
differences  happen,  they  often  come  before  us,  in  our 
judicative  capacity.  1  truft  we  (hall  always  coniider 
that  we  judge  for  God:  and  confcientioufly  endea- 
vour always  to  give  fuch  a  decilion  as  may  be  for  the 
honour  of  the  God  of  peace ;  and  fuch  as  has  the  moft 
evident  tendency  to  reifore  peace  and  unity  among 
contending  parties.  In  fo  doing,  we  need  not  be  dif- 
appointed,  though  our  deciiions  be  found  fault  with, 
and  ourfelves  charged  with  partiahty  and  injuftice, 
by  both  fides.  But  eafy  may  we  bear  this,  or  any  o-^ 
ther  injurious  treatment  from  men,  if  we  are  approved 
of  God.  And  if  our  endeavours  are  lingle  and  fuc- 
cefsful,  we  need  not  doubt  "of  enjoying  the  blefling 
that  is  pronounced  by  the  Prince  of  Peace  himfelf, 
upon  the  peace-makers.  If  they  are  even  unfuccefs- 
ful,  God  is  not  unrighteous  to  forget  our  work  and 
labour  of  love.  If  the  obflinacy  of  others  prevent 
their  reaping  the  benefit  intended  by  our  endeavours, 
we  have  reafon  to  rejoice  in  the  hope  that  they  fliall 
be  returned  with  intereil,  into  our  own  bofoms. 

Vol.  III.  D  *  We 

*  In  manner  courteous,  In  matter  firm. 


50  "J^he  Duty  and  Advimtage  of 

We  (hall  jufl:  add  a  word  or  two  to  the  Chriftian 
people,  efpecially  to  thofe  of  this  congregation. 

I  befeech  you,  my  dear  brethren,  fuffer  the  word 
of  exhortation.  Thus  faith  the  Holy  Ghoft, — "  Be  of 
"  one  mind,  live  in  peace  ;  and  the  God  of  love  and 
'•  peace  fhall  be  with  you."  Your  own  lufts  may  ex- 
cite you  to  war  and  contention,  Satan  will  take  a  ma- 
licious pleafure  in  blowing  up  the  coal.  If  you  con- 
fer with  flelli  and  blood,  they  may  offer  many  plau- 
fible  arguments  on  the  fame  fide.  But  are  all  thefe 
to  be  laid  in  the  balance  with  the  exprefs  command 
of  God  ?  Or  do  you  ferioufly  hope  that  any  of  thefe 
will  be  fuftained  at  the  tribunal  of  God,  as  an  excufe 
for  your  negledt  of  it  ?  And  you  furely  know,  that 
"  for  all  this  God  will  bring  you  into  judgment." — 
You  pray  for  the  peace  of  Jerufalem,  and  charity  ob- 
liges us  to  believe  that  you  are  in  earneft  in  fuch 
prayers.  But  how  can  you  have  the  confidence  to 
offer  fuch  a  prayer  to  an  all-feeing  God,  if  you  allow 
yourfelf,  by  your  own  condud,  to  mar  and  difturb  her 
peace  ?  Your  prayers  will  undoubtedly  be  anfwered 
in  due  time  ;  for  the  Lord  will  blefs  his  people  with 
peace ;  but  are  you  not  afraid  lefi:  God  anfwer  them, 
hy  punifhing  your  difllmulation  in  praying,  with  ter- 
rible thi?tgs  in  righteoufnefs  P 

Confider  *'  how  good  and  how  pleafant  a  thing  it 
*'  is,  for  brethren  to  dwell  together  in  unity."  It  fa- 
vours in  the  noilrils  of  God,  and' of  all  God's  genuine 
children, //^^  the  precious  ointment  that  is  poured  up- 
on the  head  oi  AarorHs  antitype,  and  goes  down  to  the 
Jkirts  of  hi  f  garments :  You  cannot  give  a  better  proof 
that  you  are  fliarers  of  this  bleifed  undion,  than  by 
the  cultivation  of  unity  and  peace ;  nor  can  you  give 

a  furer 


Maintainifig  Unanimity  in  the  Church,         51 

a  furer  evidence  that  you  are  flrangers  to  it,  than 
by  "  living  in  malice  and  envy,  hateful  and  hating 
"  one  another." — Confider  the  difhonour  that  is  done 
to  God,  the  grief  with  which  all  the  friends  of  a  teiti- 
mony  for  truth  are  afFeded,  and  the  advantage  which 
you  give  to  the  enemies  of  that  caufe  by  your  diflen- 
tions.  Your  lituation  is  a  very  great  aggravation  of 
all  thefe  evils.  If  fuch  things  take  place  in  a  fmall 
congregation,  in  fome  remote  part  of  the  country, 
few  know  any  thing  about  them,  and  themfelves  are 
almoft  the  only  fufferers.  But  it  is  not  fo  with  you — 
"  A  city  fet  on  an  hill  cannot  be  hid."  Your  litua- 
tion is  known,  and  has  influence,  as  far  as  the  Secef- 
fion  Tellimony  is  heard  of.  — One  thing  in  behalf  of 
which  we  bear  tellimony,  is  the  people's  right  to 
choofe  their  own  office-bearers.  The  principal  argu- 
ment that  our  enemies  have  againil  it,  is  taken  from 
the  confuiion  and  diflention  accompanying  popular 
eledlions :  And  the  Congregation  of  Edinburgh  is 
thrown  in  our  teeth,  as  an  example  for  enforcing  their 
argument.  By  profeffion  you  are  friends  to  this  tef- 
timony :  I  believe  many  of  you  are  fo  in  your  hearts. 
Wherefore  then  fhould  you  be  enemies  to  it  in  your 
practice  ?  Or  w^hy  fhould  you  give  fuch  an  advantage 
over  it  ?  If  this  part  of  our  tellimony  is  any  branch 
of  the  word  of  Chrift's  patience,  may  we  not  fay  to 
you,  as  this  apollle  fays  in  an  apollrophe  to  his  coun- 
trymen,— "  the  name  of  God  is  blafphemed  among 
*'  the  Gentiles  through  you?" 

You  profefs  to  be  Chriftians,  and  I  trufl  there  are 
many  real  ChriHians  among  you.  Is  there  any  thing 
that  you  more  ardently  delire,  than  the  gracious  and 
comfortable  prefence  of  God  among  you  ?    Is  there 

D  2  any 


52  The  Duty  and  Advantage  of 

any  thing  fufficient  to  compenfate  for  the  lofs  of  it?—. 
Do  you  beheve  that  this  text  is  a  part  of  the  word  of 
God  ?  Is  not  this  ineftimable  bleffing  here  exprefsly 
connected  with  an  endeavour  on  our  part,  to  cultivate 
unanimity  and  peace  ?  And  can  you  hope  to  break 
that  connection,  or  to  feparate  what  God  has  thus  in- 
timately joined  ?  Are  you  really  wilhng  to  banifh  the 
God  of  peace;  and  even  the  fymbols  of  his  prefence 
from  among  you  ?  For  you  mull:  plainly  fee,  that 
while  your  prefent  diflentions  continue,  you  cannot 
hope  for  a  fixed  adminiftration  of  thofe  ordinances, 
v/hich  are  the  ordinary  fymbols  of  his  prefence.  If 
you  could  have  it,  w  hat  would  it  avail  ?  Ordinances 
without  the  prefence  of  God  in  them  may  ferve  to  a- 
mufe  your  fancy,  to  gratify  your  pride,  and,  in  the 
ifTue,  to  aggravate  your  condemnation  ;  but  they  will 
never  edify  your  fouls,  nor  be  of  any  real  advantage 
to  you.  You  apprehend  that  you  are  contending  for 
your  rights  on  either  lide,  but  canthefe  rights,  if  gain- 
ed, be  of  as  much  value  to  you  as  what  you  lofe  in 
contending  for  them  ?  Can  a  hfetime  of  the  poiTeffion 
of  thefe  rights,  or  of  any  advantage  that  can  arife 
from  the  moll  complete  vidlory  over  your  opponents, 
over  your  brethren  1  fhould  have  faid,  deferve  to  be 
laid  in  the  balance  wdth  your  enjoyment  of  God's  pre- 
fence during  the  time  that  is  fpent  in  wrangling  for 
them  ? — 1  fay  not  that  ever  any  real  Chridian  fliall  be 
totally  or  finally  deprived  of  God's  prefence  ;  for  he 
hateth  putting  away :  but  even  his  own  children, 
while  engaged  in  fuch  unchriftian  wranglings,  cannot 
enjoy  his  jprefence  in  the  manner  here  promifed.  Per- 
haps fome  of  you,  while  keeneft  in  managing  the  con- 
tention, may  dream,  that  you  enjoy  a  good  meafure 

of 


Maintaining  Unanimity  in  the  Church,         ^^ 

of  the  comfortable  prefence  of  God  in  the  mean  time; 
but  I  dare  affure  you  that  it  is  only  a  dream — a  delu- 
iion  :  And  Satan  knows  well  how  to  encourage  you 
in  his  fervice,  by  means  of  fuch  delufions.  For,  if 
there  is  any  fenfe  in  language,  this  text  warrants  me 
to  alliire  you,  that  unlefs  you, are  difpofed,  and  feri- 
ouily  endeavouring,  to  be  of  one  mind,  and  to  live  in 
peace;  the  God  of  love  and  peace  will  not  be  with 
you. 

Confult  your  own  experience,  and  I  have  no  doubt 
but  you  will  there  find  a  confirmation  of  what  I°fay, 
You  have  had  your  times  of  harmony  and  peace  ; 
and,  before  now,  you  have  alfo  had  feafons  of  conten- 
tion and  flrife.  Say  which  of  them  were  mofl  com- 
fortable ;  or  which  afibrds  mofl  fatisfadlion  upon  re- 
fiedlion  ? — A  dilTention  arofe  among  you,  about  the  e- 
reclionof  a  congregation  in  your  neighbourhood, fome 
thirty  years  ago.  Many  prefent  can  tell  what  con- 
fufion  prevailed  among  you  while  it  continued;  how 
ordinances  were  deferted  by  many,  how  the  courts  of 
the  Lord's  houfe  were  harafled,  and  the  life'  of  reli- 
gion eaten  out,  for  a  number  of  years  together.  And 
when,  at  lail,  a  decifion  w^as  come  to  that  was  a  mean 
of  reftoring  peace ;  was  it  not  at  the  expence  of  the 
congregation's  being  deferted  by,  perhaps,  a  third 
part  of  its  members ;  many  of  whom  made  Oiipwreck 
of  their  profeflion,  and  never  returned  ?  Is  there  one 
perfon  among  you  that  would  wi(h  to  have  fuch  a 
fcene  renewed  ?  I  am  loth  to  think  that  any  of  you 
would  wifh  to  drive  your  brethren  from  their  princi- 
ples, and  frorii  the  communion  of  the  Seceflion  Church, 
to  another  fociety  where  they  might  expedl  n\ore 
,  peace,  though  with  lefs  purity;  but  much  I  fear,  that 

^  3  if 


54  '^he  Duty  and  Advmitage  of 

if  matters  continue  long  in  their  prefent  fituation,  this 
will  be  the  ifllie.  Refled,  on  the  other  hand,  on  the 
time,  not  very  diftant,  when  thofe  who  now  will  fcarce 
fpeak  to  one  another,  when  meeting  accidentally  in 
the  ilreets, — joined  fweet  counfel,  and  walked  to  the 
houfe  of  God  in  companies  ;  when  you  beheld  your 
teacher ;  when  public  ordinances  were  frequented 
with  profit,  and  focial  duties  comfortably  maintained. 
Did  not  the  candle  of  the  Lord  then  /hine  upon  your 
heads  j  and  in  bis  light  did  you  not  walk  through 
darknefs  P-  Are  you  able  to  look  back  to  fuch  a  iitu- 
ation,  without  faying,  "  Oh  I  that  it  were  with  us  as 
"  in  months  paft  I"  And  what  fhould  hinder  it  to  be 
fo  ?  Your  own  unchriftian  wranglings  are  the  fole,  or 
at  leaft  the  principal  caufe  why  it  is  not. 

Think  not  to  excufe  every  one  himfelf,  by  cafting 
the  blame  upon  another.  It  is  an  all-feeing  God  that 
you  have  to  do  with.  You  all  wifli  for  peace  ;  but 
each  would  have  it  upon  his  own  terms.  You  think 
you  contend  for  nothing  but  what  is  juft  and  right, 
and  wonder  that  any  man  Ihould  think  otherwife. 
But  fo  thinks  your  opponent,  and  is  equally  confident 
as  you  are  ;  and  who  Ihall  judge  between  you?  The 
judgment  of  impartial  men  you  will  not  fubmit  to ; 
but  we  muft  all  fubmit,  in  a  little,  to  the  judgment  of 
God. — Every  man  is  eafily  prejudiced  in  his  own  fa- 
vour :  he  ealily  overlooks  what  has  been  amifs  in  his 
own  condud,  or  finds  an  excufe  for  it ;  while  he  fees 
all  the  faults  of  an  opponent  as  through  a  magnifying 
glafs :  One  eafily  believes  that  what  he  has  been  con- 
tending for  is  right,  and  what  he  has  been  contending 
againfl  is  wrong ;  and  the  longer  one  contends,  his 
prejudices  become  the  llronger.  Things  the  moll  tri- 
vial. 


Maintainmg  Unanimity  in  the  Church.         55 

vlal,  when  the  mind  has  long  brooded  over  them,  ap- 
pear of  the  greatell  importance :  and  truth,  and  duty, 
and  confcience,  all  feem  concerned,  where  indeed 
there  is  nothing  at  the  bottom  but  pride  and  humour. 
It  will  be  a  coniiderable  point  gained,  if  you  can  be 
brought  ferioufly  to  think,  that  you  are  but  a  mere 
man  in  thefe  refpedls,  like  others  about  you,  and  that 
poffibly  you  may  be  wrong.  Retire  then,  each  with- 
in himfelf :  look  to  God  that  he  may  fubdue  your 
paffions  and  prejudices,  and  aik  your  own  confcience, 
as  in  the  light  o^Qxo^.What  have  I  done?  If  you  find, 
as  I  am  perfuaded  moll  of  you  will  find,  that  you  liave 
done  fomething  amifs;  though  your  brother  may  have 
been  firft,  and  in  your  apprehenfion  deepefirin  the  of- 
fence ;  count  it  your  glory  to  be  firft  in  making  an 
acknowledgement,  and  in  granting  to  your  brother 
that  forgivenefs  which  you  reciprocally  need  at  his 
hand.  How  can  you  exped:  that  the  great  Mafter 
fhould  forgive  your  ten  thoufand  talents,  if  you  can- 
not forgive  your  feilovz-fervant  his  hundred  pence? 

To  conclude,  If  ever  you  wilh  that  the  Lord  (hould 
"  fettle  you  after  your  old  eftate,  and  do  better  to  you 
'*  than  at  your  beginning,"  as  I  ftill  hope  he  will,  in 
his  own  time  and  way, — you  muft  "  follow  the  things 
"  that  make  for  peace,  and  the  things  by  which  you 
"  may  edify  one  another."  I  fpeak  not  of  pride,  or 
refentment,  or  adefire  of  preheminence;  I  truft  there 
is  none  among  you  that  would  willingly  lay  any  of 
thefe,  or  any  thing  fuch  as  thefe,  in  the  balance.  Let 
not  yourown  humour,  your  own  intereft,  your  reputa- 
tion, your  edification,  nor  anything  that  is  yourown, 
Hand  in  the  way  of  the  peace  of  the  Church  of  Chrift 
among  you.   Let  all  your  paft  differences  be  buried  ; 

the 


56  ne  Duty  and  Advantage,  &c. 

the  offences  that  you  have  received,  or  think  you  have 
received,  in  the  profecution  of  thefe  differences,  mu- 
tually forgiven  and  forgotten, — and  all  the  remain- 
ders of  animofity  and  difaffedlion  towards  one  another 
extinguifhed  in  your  minds.    Drop  all  your  frivolous 
charges,  accufations,  and  complaints  againfl  one  ano- 
ther.   Defiit  from  the  profecution  of  all  fchemes  that 
cannot  be  profecuted  with  general  concurrence.  And, 
in  the  exercife  of  brotherly  love,  and  with  mutual 
confidence  in  one  another,  let  all  parties  concur  in 
deliberating  about,  and  purfuing  fuch  methods,  in  a- 
greeablenefs  to  the  word  of  God,  and  your  received 
principles,  as  that,  in  the  profecution  of  them,  you 
may  "  be  of  one  mind,  and  live  in  peace  :    And  may 
^*  the  God  of  love  and  peace  be  with  you," 


SER. 


SERMON     11. 

ne  Chara5ler  and  Work  of  G  of  pel  Mini/icrs, 
AN  ORDINATION  SERMON  j 

WITH    A 

C    H    A    R    G    E^. 


1  Cor.  V,  2c. 

Now  THEN  WE  ARE   AMBASSADORS    FOR  CHRIST;    aS 
THOUGH   GOD    DID  BESEECH    YOU   BY  US!     WE  PRAY 

YOU,  IN  Christ's  stead,  be  ye  reconciled  to  god. 

iN  confequence  of  Chrift's  Exaltation  above  all  hea- 
vens, "  He  gave  Come  apoilles,  and  fome  prophets, 
"  and  fome  evangeliils,  and  fome  paftors  and  teach- 
"  ers ;  for  the  perfedting  of  the  faints,  for  the  work  of 
*'  the  miniftry,  for  the  edifying  of  the  Body  of  Chrift." 
Apoilles,  Prophets  and  Evangelifts,  being  extraordinary 
officers,  fuited  to  the  infant  ftate  of  the  Chriftian  church, 
have  long  ago  ceafed :  and  the  work  of  the  miniilry  is 
now  carried  on,  by  the  fole  inftrnmentality  of  ordinary 
paftors  and  teachers.  But,  abftra^ling  from  thofe  mira- 
culous gifts,which  were  proper  to  complete  the  evidence 
of  the  Chriitian  religion,  and  what  was  done  in  the  ex- 

ercife 

*  Preached  at  the  Ordination  of  the  Rcr.  Mr  Robert  LAiNG,as 
Colkague  to  the  late  Rev.  Mr  John  Whytf,  at  Dunfe,  Aug.  ?3.  17  85. 


58  ne  Cbaradler  and  Work 

erciie  of  them, — the  qualifications,  and  the  work  of 
ordinary  paftors,  are  the  fame  with  thofe  of  apoltles 
and  evangehfts  :  And  whatever  is  faid  in  fcripture 
concerning  thefe,  is  applicable,  with  this  refervation, 
to  thofe.  Hence  every  faithful  minifter  of  the  gofpel, 
in  every  age,  and  in  every  place,  is  warranted  to  a- 
dopt  the  language  of  the  Apoftle  of  the  Gentiles  in 
the  text  now  read. 

Some  having  objedled  againll  Paul,  as  ufing  a  de- 
gree of  confidence,  in  fome  parts  of  his  former  epifi:le 
to  thefe  Corinthians,  that  did  not  appear  confident 
with  that  humility  which  became  a  fervant  of  Chri(t, 
— nor  fcarcelywith  the  fober  ufe  of  reafon, — betakes 
occafion,  in  fome  preceding  verfes,  to  vindicate  him- 
felf,  by  fetting  forth  the  motives  by  which  he  was  in- 
fluenced in  that  matter :  Among  thefe  he  mentions 
the  vail  importance  of  the  work,  in  which  he  had  the 
honour  to  be  engaged ;  being  no  lefs  than  the  rnini- 
Jiry  of  reconciliation^  committed  to  him  by  God  him- 
felf:  In  the  exercife  of  which,  he  accounted  himfelf 
bound  to  ufe  every  poflible  method  for  fixing  the  at- 
tention of  mankind  upon  this  great  truth  :  *'  To  wit, 
"  That  God  was  in  Chrift,  reconciling  the  world  to 
"  himfelf,  not  imputing  their  trefpalles  unto  them." 

For  the  illuilration  of  this  motive  of  his  condudl,  he 
lliews,  in  this  text,  what  was  the  charader  that  he  and 
his  brethren  fuflained,  and  the  work  in  which  they 
were  employed  ;  a  work  of  fo  much  importance,  that 
neither  the  llanders  of  falfe  accufers,  nor  any  other 
earthly  confideration,  fliould  ever  prevail  with  him  to 
iieglecl  the  moil  proper  and  habile  means  of  accom- 
pliiliing  it. 

•  In 


Of  Go/pel  Minljlers.  59 

In  the  words,  the  following  particulars  deferve  our 
attention. 

1.  The  fundion  that  Paul. and  bis  fellow-labourers 
in  the  w^ork  of  the  gofpel,  fuflained ;  they  v/ere  Am- 
hajfadors.  The  original  word  is  more  exprefiive ; 
We  execute  the  office  of  Ambaffadors.  Not  only  were 
they  invefted  with  that  high  characler  ;  they  were 
careful  to  demean  tliemfel^es  according  to  it;  being 
diligent  and  alliduous  in  the  bulinefs  of  their  office. 
The  more  honourable  a  man's  place  or  ilation  is,  the 
more  guilty  is  he  if  he  neglects  the  duties  of  it ;  and 
the  more  ungrateful  to  him  by  whom  he  has  been 
advanced  to  it. 

2.  The  mafter  whom  they  ferved  in  this  office ;  they 
were  ambaifadors  for  Chrifi.  The  Greek  particle 
here  ufed  is  the  fame  that  is  repeated  in  the  end  of 
the  verfe,  and  is  there  rendered  infiead  of.  In  the 
fame  fenfe  it  is  ufed  in  the  verfe  following :  ''-  He  hath 
"  made  him  to  be  fin  for  us,  or  in  our  ftead."     And 

here,  fome  connder  it  as  having  the  fame  meaning 

Chrifi  is  invefted  by  his  Father,  both  with  the  pro- 
phetical, and  with  the  kingly  office.  As  a  Prophet, 
he  is  the  Father's  Ambaffador  to  finners.  This  office 
he  executed  in  perfon  Vvhile  on  earth ;  -  but  now  he 
has  committed  the  external  part  of  it  to  gofpel  mini- 
ilers,  who,  as  his  fubilitutes,  perform  the  work  that, 
belongs  to  it,  in  his  ftead. — As  a  King,  Chrift  lias 
power  to  fend  Ambaifadors,  to  treat  with  mankind  in 
his  own  name;  and  has  fent  his  apofties  and  their fuc- 
ceflbrs  accordingly.  Thus  tlicy  are  both  the  Ambaf- 
fadors  of  Chrift,  as  King  in  7>ion,  and  alfo  the  Am- 
bafladors  of  God,  ading  by  virtue  of  a  deputation 
from  Chrift  in  his  prophetical  characler. 

3.  The 


6o  The  CharaEier  and  Work 

3.  The  bufinefs  of  their  office ;  it  is  to  deal  with 
finners  to"  be  reconciled  to  God."  The  word  fignifies, 
to  be  refcored  from  a  fiate  of  war  to  a  flate  of  peace, 
from  a  ilate  of  alienation  to  a  ftate  of  favour.  The 
pronoun  ro?/,  both  in  the  fecond  claufe  of  the  verfe 
and  in  the  third,  is  a  fupplement ;  neither  is  it  to  be 
found  in  the  context  nearer  than  the  twelfth  verfe ; 
and  what  is  wanting  in  this  text  to  make  the  fenfe 
complete,  may,  with  great  propriety,  be  fupplied  fi*om 
the  verle  immediately  preceding.  *'  God  was  in  Chrift 
*'  reconcihng  the  w^orld  to  himieif ;  and  therefore,  as 
*'  if  God  did  befeech  them  by  us,  we  pray  the  world — 
*'  to  be  reconciled  unto  God."  The  apoftles  were  fent 
"  into  'A\  the  world,  to  preach  the  gofpel  to  every  hu- 
"  man  creature."  And  ftiil  their  fucceffors  in  office 
have  a  commiAri6n  equally  extenfive. 

4.  The  manner  in  w^hich  they  performed  this  w^ork; 
We  pray  you.  '  Acting  by  Chrifl's  commiffion,  and 
'  dealing  with  men's  confciences  as  he  did  in  perfon, 
'  v/lien  he  v/as  in  the  v^orld,  we  might  be  bold  to  com- 
'  mand  them  to  embrace  the  reconcihation  propofed. 
'  But  as  we  pretend  not  to  be  lords  over  your  con- 
'  fcience,  and  would  approve  ourfelves  your  fervants 
'  for  Jefus'  fake,  we  condefccnd  to  im.plore  you  as  fup- 
'  plicants,  to  beg  it  of  you  as  an  alms  (for  this  is  the 

*  proper  meaning  of  the  word,j  that  you  w^ould  em- 
'  brace  God's  gracious  offer,  and  fuffer  yourfelves  to 

*  be  reftored  to  his  favour.' 

5!  V/e  have  the  hght  in.  which  their  negociations 
fliould  be  viewed.  Having  God's  commiffion  to  fpeak 
as  they  did,  they  fpake  in  his  name.  Their  words 
were  to  be  regarded  as  the  words  of  God;  and  when 
they  prayed  ilnners  to  be  reconciled,  it  was  the  fame 

thing 


OfGofpelMitiiJlers.  6i 

thing  as  if  God  himfeif  had  condefcended  to  befeech 
them.  The  original  word  here  ufed  has  various  niean^ 
ings.  It  lignifies  to  call,  to  exhort  with  authority,  to 
intreat  with  importunity,  and  to  comfort.  With  pro- 
priety is  fuch  a  word  here  ufed,  to  intimate,  that  the* 
God  condefcends  to  fpeak  in  the  language  of  a  fup- 
pliant,  yet  his  words  ought  to  be  confidered  as  having 
the  force  of  an  authoritative  call;  and  we  ought  to 
view  it  as  matter  of  the  ftrongefl  confolation  that  he 
either  calls  or  commands  us  to  fuch  a  thing. 

Now,  as  what  the  apoftle  here  fays  has  nothing  in 
it  peculiar  to  .the  apoilolic  office  as  fuch,  we  coniider 
it  as  applicable  to  all  faithful  minifters  of  the  gofpel, 
in  all  ages :  and  we  apprehend,  that  the  fenfe  of  the 
text  may  be  expreit  in  the  following  propofition. 

^s  mitiijlers  of  the  gofpel  have  the  honour  to  he  am- 
hajfadors  for  Chrijl,  the  main  Jcope  of  all  that  they  do, 
in  the  exercife  of  their  office^  fhould  be,  to  deal  with 
finners  in  the  mofl  importunate  manner^  to  he  reconci- 
led unto  God :  and,  while  they  adhere  to  their  covimif- 
fion,  the  fame  regard  is  due  to  their  negociations,  as  if 
they  were  ifnmediately  tranfaded  by  God  hiwfelf. 

In  profecuting  this  fubjed  a  little,  we  propofe, 
through  Divine  affiflancc,  to  fpeak  a  few  words, 

I.  Of  the  character  or  function  which  gofpel  mini- 
fters fuftain. 

II.  Of  the  bulinefs  in  which  they  fliould  be  em- 
ployed. 

III.  Of  the  regard  which  is  due  to  their  negocia- 
tions ;  and  then, 

IV.  To  make  a  fliort  application. 

I.  We 


6z  The  CbaraSier  and  Work 

I.  We  return  to  fpeak  a  little  of  the  charaderhere 
given  to  miniilers  of  the  gofpel.  They  are  called 
Amhaffadors  for  Chrijl. 

Ambaffadors,  you  know,  are  perfons  fent  by  the 
powers  of  this  world,  to  the  courts  of  neighbouring 
princes,  to  attend  to  the  interefl  of  their  mafters,  or  to 
negociate  any  particular  bufinefs,  as  their  commiHioris 
refpeclively  bear.  They  are  ufually  men  both  of 
rank  and  abilities:  and  are confidered  as  reprefenting 
their  mafters  in  the  places  to  which  they  are  .fent. 
Their  perfons  are  therefore  held  facred  by  the  law  of 
nations ;  and  they  enjoy  privileges  fuperior  to  thofe 
of  any  fubjed.  The  pnnces  of  this  w^orld  ufually  fend 
their  ambalTadors  to  other  princes,  or  to  fovereign 
Hates ;  to  their  own  fubje(5ls  they  fend  none,  much 
lefs  to  thofe  who  are  in  a  Hate  of  rebellion  againft 
them.  But  God  has  graciouily'condefcended  to  fend 
his  ambaffadors  even  to  rebels,  to  treat  with  them  a- 
bout  returning  to  their  allegiance.  Eaiily  could  he 
cruili  the  great  rebellion,  in  which  all  mankind  are 
naturally  engaged,  by  intiidling  condign  punifliment 
upon  all  that  have  taken  arms  againft  him.  But  he- 
caiife  he  delighteth  in  mercy ^  he  hath  chofen  to  fend 
an  embalTy,. — not  to  defire  conditions  of  peace,  nor  yet 
to  propofe  them;  but  to  offer  peace  freely,  and  with- 
out conditions,  to  all  that  will  receive  it. 

I  know  there  are  fome  who  confider  this  honour- 
able charadler  as  peculiar  to  the  apoftles,  and  therefore 
not  belonging  to  ordinary  minifters  of  the  gofpel ;  be- 
caufc  they  do  not  admit  that  Chrift  has  fixed  any  me- 
thod by  which  ordinary  minifters  fliould  be  called  to 
their  office,  or  invefted  with  it.  x\nd  if  the  laft  of 
thefe  be  true,  the  firft  muft  follow  of  courfe. — If  any 
perfon  fhould  go  to  a  foreign  court,  pretending  to  be 

an 


Of  Gofpel  Minijlers,  63 

an  ambafiador  from  the  king  of  Britain,  he  would  be 
treated  as  an  impoftor,  if  he  could  not  produce  his 
commiffion,  duly  fealed  and  authenticated.  In  like 
manner,  no  man  can  be  received  as  an  ambaiTador  of 
Chrift,  without  an  injury  done  to  Chrifl  himfelf,  un- 
kfs  he  can  produce  his  credentials,  and  fhew  that  he 
has. a  commiffion  from  the  king  of  Zion. 

It  cannot  be  expedled  that  ordinary  minifters  of  the 
gofpel  fhould  have  their  commiffion  immediately  from 
Chrift.  This  was  indeed  peculiar  to  the  apoilles. 
Since  the  canon  of  Scripture  was  completed,  no  new 
revelations  from  heaven  are  to  be  expecfted.  And  if 
any  man  fhould  now  pretend  to  be  called  to  the  niirif- 
try  by  fuch  a  revelation,  this  preteniion  would  be 
fufficient,  alone,  to  convicl  him  of  impoiture.  But 
Chrift,  in  his  holy  word,  has  fufficiently  determined  in 
what  manner  every  gofpel  minifler  fhould  enter  upon 
his  office.  And  he  who  enters  upon  it  in  the  manner 
that  he  has  prefcribed,  has  the  call  of  Chrift,  and  bears 
his  commiffion,  as  really  as  if  he  had  been  called  by 
a  voice  from  heaven:  and  therefore  is  as  juftly  entit- 
led to  call  himfelf  an  ambaiTador  of  Chrift  as  Paul 
himfelf  was. — If  any  fliould  alk.  What  conftitutes  the 
call  of  Chrift  to  this  office?  An  anfwer  may  be  gather- 
ed from  the  following  particulars. 

I.  Thofe  whom  God  defignsfor  that  office,  he  en- 
dows, in  fome  degree,  with  thofe  natural  gifts  and 
qualifications  that  are  neceffary  to  the  difcharge  of 
the  duties  of  it.  There  is  a  certain  turn  of  the  geniuS; 
or.  natural  difpolition,  fuited  to  every  buiinefs  or  oc- 
cupation of  life.  And  if  ever  a  man  rifes  to  eminence 
in  any  profeffion,  it  muft,  humanly gfpeaking,  be  chief 
ly  owing  to  the  aptitude  of  his  genius  to  that  profef- 
fion. When  one's  natural  endowments  are  not  fuited 

to 


^4  The  CbaraSier  ani  Work 

to  his  profellion,  he  can  neither  have  pleafure  in  his 
work,  nor  can  his  work  have  credit  by  him.  This  is 
as  apphcable  to  the  bufinefs  of  the  rhiniftry  as  to  any 
other.  He  who  is  the  Head  of  the  church,  is  alfo  the 
God  of  nature ;  and,  even  as  Mediator,  he  has  the  king- 
dom of  providence  committed  to  his  management  for 
the  benefit  of  the  church  In  the  courfe  of  provi- 
dence, he  beiiows  upon  every  man  thofe  talents  which 
lie  requires  him  to  occupy  for  the  good  of  the 
church.  As  he  bellows  no  talents  which  he  does  not  call 
us  to  occupy;  fo  he  requires  no  improvement  of  talnets 
which  he  has  not  given :  nor  does  he  call  any  man  to 
a  piece  of  work  for  which  he  has  given  him  no  fuita- 
ble  endowments.  The  qualifications  requliite  in  thofe 
who  are  to  be  invefted  with  this  ofhce  are  pointed  out 
in  the  pallages  of  Scripture  referred  to.  in  the  mar- 
gin *.  To  put  any  man  into  the  office  that  wants 
thofe  qualifications,  is  to  tranfgrefs  the  command  of 
Chrill :  And  to  fuppofe  that  any  fuch  perfon  has  the 
call  of  Chriit  to  be  a  minifter,  is  as  prepofterous  as  to 
fuppofe,  that  a  wife  prince  would  choofe  a  fool  to  be 
his  ambalTador  to  a  foreign  court ;  and  that  after 
making  a  law,  that  none  but  a  Vvdfe  man  fnould  be  fo 
chofen. 

2.  To  thofe  whom  God  deiigns  for  this  ofHce,  he 
ufually  gives  a  difpofition,  and  even  an  inclination  to 
the  v/ork  of  it,  in  preference  to  every  other  employ- 
ment. It  is  wifely  ordered  in  providence,  that  the 
bent  of  a  man's  genius,  and  of  his  inclination,  tend 
ufually  the  fame  way;  {o  that,  unlefs  his  niclination 
is_either  crolTed,  or  bialTed  by  fome  adventitious  cir- 
cumliance,  he  will  feldom  fail  to  choofe  that  courfe  of 
life,  in  which  his  talents  may^  be  mofl  profitably  em- 
ploye'^ 
*■    Tim.  ili.  2,-7.   Tit.  i.  5,-9. 


Of  Go/pel  Minijlers.  6$ 

ployed.  This>  by  the  bye,  fhould  be  a  caution  to  pa- 
rents, and  others  who  may  have  the  charge  of  young 
perfons,  to  beware  how  they  crofs  their  inclinations  in 
the  choice  of  their  employments:  left  they  bury  their 
talents,  and  put  it  beyond  their  power  efFedually  to 
ferve  their  generation.  As  to  minifters,  it  is  exprefs- 
ly  required,  that  they  take  the  overjight  of  the  flock 
of  God,  not  by  co?iftraint  but  willingly'^.  And  this, 
as  it  warns  candidates  for  the  miniftry  not  to  (liew 
unwillingnefs,  where  the  call  of  God  is  otherways 
clear  ;  fo,  it  fhould  guard  the  church  againft  inlifting 
with  any  to  accept  this  honourable  office,  who  have 
an  averfion,  either  to  the  office  itfelf,  or  to  any  part 
of  the  work  of  it.  Such  men  can  never.be  hearty 
in  the  performance  of  fuch  work  :  and  they  will  al- 
ways have  reafon  to  fufpedl  the  validity  of  their  call 
to  it. 

3.  Thofe  whom  God  calls  to  this  office,  he  gradu- 
ally brings  forward  to  it  by  a  ferious  of  providential 
difpenfations,  in  which  his  own  hand  is  vifible.  Some 
fteps  may  be  taken  towards  the  accomplifhment  of 
God's  defign,  before  the  perfon  is  capable  to  obferve 
it,  or  to  be  adlive  in  choofing  his  own  way.  After  he 
comes  to  think  of  thefe  matters,  he  finds  himfelf  led 
from  one  ftep  ^o  another,  ignorant  often,  and  quite 
undetermined,  what  the  next  ftep  fhallbe, — .and  inca- 
pable to  form  a  conjedlureas  to  the  iffue  of  the  whole, 
till  he  gradually  attains  fome  acquaintance  with  thofe 
branches  of  learning  that  are  neceffary  to  a  minifter 
of  the  gofpel,  and  fuch  other  acquired  endowments  as 
tend  to  qualify  him  for  his  work.  If  he  thinks  of  be- 
taking himfelf  to  another  courfe  of  life,  he  finds  eve- 
ry door  fhut  upon  him,  his  way  is  hedged  in  with 
*  I  thorns, 

*  I  Peter  V.  2- 


66  The  Charticler  and  Work 

thorns,  and  he  finds  himfelf  conllrained  to  choofe  that 
manriCr  of  life  which  God  has  previoufly  chofen  for 
him.  Perhaps  bars,  apparently  infuperable,  may 
fometimes  be  laid  in  his  way ;  but  thefe  bars  are  in 
due  time  removed,  the  hand  of  God  is  manifeft  in  the 
removal  of  them  :  and  it  appears  that  the  fame  hand 
laid  them  in  the  way,  for  ends  worthy  of  God,  and 
highly  beneficial  to  the  perfon  himfelf.  Thus,  being- 
feparated  from  the  womb,  he  is  gradually  prepared 
for  the  great  work  to  which  God  has  appointed  him, 
furniflicd  with  the  neceflary  endowments,  and  con- 
duced to  his  intended  flation  in  the  church  ;  in  fuch 
a  manner  that  he  fees  matter  of  wonder,  and  of  praife, 
in  every  change  that  paffes  over  him  ;  and  he  cannot 
doubt  but  the  whole  is  the  doing  of  the  Lord» 

4.  As,  in'  ordinary  cafes,  every  minifier  has  the 
charge  of  a  particular  congregation, — and  as  the  fcrip- 
tures  require,  that  every  perfon  who  enjoys  any  of- 
fice in  the  Chriftian  church,  fhould  enter  upon  it  with 
the  confent  of  the  people  among  whom  he  is  to  exer- 
cife  it ; — fo,  when  Chrift  will  adually  call  any  perfon 
to  the  office  of  the  miniftry,  he,  in  his  providence,  de- 
termines that  people  among  whom  he  is  to  labour,  to 
choofe,  invite,  and  call  him,  in  a  fcriptural  manner, 
to  take  the  charge  of  their  fouls,  and  to  exercife  the 
palloral  office  among  them.  God  has  promifed,  that 
when  his  people  acknowledge  him  in  all  their  waySy 
he  will  dired  their  Jleps,  If  ever  they  acknowledge 
him  in  any  of  their  ways,  it  may  be  prefumed  they 
will,  in  a  niatter  of  fuch  importance  as  the  choice  of 
their  minifter.  God  anfwers  their  prayers,  by  direct- 
ing their  choice  to  the  very  perfon,  whom  himfelf  had 
previoufly  chofen  for  them.  And  in  this,  more  pro- 
perly 


Of  Gofpel  Minijlers,  67 

perly  than  in  any  other  cafe,  the  va\ce  of  the  people 
may  be  coniidered  as  the  voice  of  Gbd. 

I  faid  that  no  perfon  Ihould  enter  upon  any  office 
in  the  church  of  Chrift,  without  the  confent  of  the 
people  ;  and  I  trull  it  may  be  proved.  There  is  not, 
perhaps,  any  exprefs  precept  for  it  in  fcripture  ;  but 
there  are  a  variety  of  approved  examples,  equivalent 
to  a  precept, — -When  one  was  appointed  to  the  apof- 
tlefhip,  in  the  room  of  Judas,  though  the  particular 
perfon  was  chofen  by  lot,  the  two  between  whom  the 
lots  were  call,  were  chofen  by  the  people  :  and  fure- 
iy  by  this  choice,  they  lignified  their  confent  that  ei- 
ther of  the  two  (liould  enjoy  the  office*.  When  the 
feven  Deacons  were  chofen  in  the  church  at  Jerufa- 
iem,  the  multitude  were  to  look  them  out,  or  choofe 
them  ;  as  the  Apoftles  were  to  appoint,  or  ordain 
them  to  their  office  f .  When  Paul  and  Barnabas 
were  returning  towards  Antioch,  through  the  places 
W'here  they  had  formerly  preached,  they  ordained 
them  elders  in  every  church  j.  It  is  well  known  that 
the  manner  of  expreffion  there  ufed,  is  borrowed  from 
the  pradlice  of  the  Greeks,  in  chooling  perfons  to  ci- 
vil offices, — which  was  done  in  their  public  alTem- 
blies :  and  it  is  plain,  that  thefe  Chriftian  Elders,  fome 
of  whom  were  undoubtedly  teaching  elders,  or  mini- 
Hers,  were  chofen  in  the  fame  manner.  The  Apoflles 
prelided  in  the  cho/ce,  and  therefore  it  is  afcribed  to 
them;  but  they  were  chofen  by' the  lifting  up  of 
hands,  which  would  have  been  unneceffary  and  ab- 
furd,  had  Paul  and  Barnabas  been  the  only  choofers. 
They  were  chofen,  therefore,  by  the  people,  who  were 
members  of  their  refpedlive  churches :  'and  every  in- 
dividual gave  his  vote,  by  lifting  up  the  hand.     This 

1  2   ^  was 

^  Aas  i.  15,-26.  t  Aas  vi.  zr-(>'  %  Aa»xlv.  23. 


68  The  Cbaradler  and  Work  ^ 

was  the  manner, in  which  all  office-bearers,  f  romthe 
highefl  to  the  loi/eft,  were  chofen,  in  all  the  primitive 
churches. 

If  ever  any  perfon,  Unce  Chrift  himfelf  left  our  world, 
had  power  to  impofe  office-bearers  upon  the  church, 
without  the  confent  of  her  members,  it  furely  was  the 
Apoftles,  who  had  their  commiffion  immediately  from 
Him,  and  enjoyed  the  infallible  diredion  of  his  Spi- 
rit ;  but  fuch  a  power  they  neither  exercifed  nor  ever 
claimed. — No  reafon  can  be  affigned  for  the  Apoftles 
taking  this  method,  which  is  not  equally  firong  for 
our  taking  the  fame  method  ftill.  Nor  is  it  probable 
that  they  would  have  taken  it,  if  they  had  not  meant 
to  fet  a  pattern  for  the  imitation  of  the  church  in  all 
after  ages.  Surely,  then,  we  are  fufficiently  warrant- 
ed in  following  their  example,  till  an  equal  authority 
can  be  produced  for  a  different  method  of  procedure, 
^ea,  we  helitate  not  to  affirm,  that  thefe  fcripture  ex- 
amples have  the  force  of  a  pofitive  inftitution,  requi- 
ring the  confent  and  choice  of  the  body  of  the  people ' 
among  whom  one  is  to  labour  in  the  work  of  the  mi- 
niftry,  as  a  neceffary  ingredient  of  the  call  of  Chrift, 
And  the  man  who  enters  upon  the  office  without  it, 
if  he  claims  the  charader  of  an  AmbalTador  for  Chrift, 
muft  find  himfelf  greatJy  at  a  lofs  to  produce  his  cre- 
dentials. 

From  this  it  does  not  follow,  that  a  man  who  has 
been  duly  called  fhould  defift  from  the  exercife  of  his 
office,  as  foon  as  his  people  have  conceived  an  um- 
brage againlt  his  miniftry.  With  equal  reafon  it  might 
be  argued,  that  becaufe  no  man  fliould  have  a  wife 
impofed  upon  him  without  his  confent,  therefore  no 
man  is  bound  to  his  wife,  after  he  conceives  a  diflike 
to  her.     Though,  in  entering  into  any  relation,  all 

'  parties 


'  Of  Go/pel  Minijlers.  6g 

parties  fhould  be  voluntary, — and  may  ^vith-hold  their 
confent  without  any  reafon  affigned  ;  yet  no  relation, 
once  conftituted, — may  be  diflbived,  without  fufficient 
caufe  ihewn.  As  no  man  ought  to  put  away  his  wife, 
but  for  the  caufe  of  adultery  ;  fo  no  people  ought  to 
exped:  or  defire  a  Reparation  from  their  minifler,  unlefs 
they  can  prove  him  guilty  of  error  or  immorality;  or, 
at  leafl  of  palpable  negligence  in  the  bulinefs  of  his 
office. 

Neither  does  it  follow,  that,  in  every  cafe,  a  people 
is  entitled  to  have  the  minifter  whom  they  have  cho- 
fen.  Every  minifler,  when  ordained,  becomes  a  mem^ 
ber  of  the  Prefbytery  in  whofe  bounds  his  congrega- 
tion is  fituated.  And  as  the  Prefbytery  have  no  right 
to  impofe  a  minifler  upon  the  congregation,  fo  neither 
have  the  congregation  a  right  to  impofe  a  member 
upon. the  prefbytery.  The  jwrefbytery  mufl  judge  of 
the  gifts  of  the  candidate,  for  the  work  of  the  mini- 
flry  in  general:  as  the  congregation  mufl  judge  of 
the  fuitablenefs  of  thofe  gifts  to  ^/^^ir  edification.  And 
each  has  a  mutual  negative  upon  the  other. 

5.  When  Chrift  defigns  any  man  for  the  work  of 
the  miniflry,  he  directs  a  prefbytery,  or  ecclefiaftical 
judicatory,  confifling  of  various  perfons  already  invefl« 
ed  with  that  office,  judicially  to  ordain,  or  let  him  a- 
part  to  it.  We  fhall  not  now  trouble  you  with  any 
difcuflion  of  the  controverfy  about  the  power  of  ordi- 
nation, whether  it  belongs  to  the  bifhop  or  to  the 
prefbytery  ?  If  the  fcriptures,  as  all  prefbyterians  be- 
lieve, and  as  might  eafily  be  proved,  know  nothing  of 
the  office  of  a  bilhop,  as  fuperior  to  that  of  a  teaching 
prefbyter,  then,  furely,  the  power  of  ordination  can- 
not belong  to  that  office.  Befides,  ordination  is  plain- 
ly fpoken  of  in  fcripture,  as  an  ad  of  a  prefbytery. 


yO  ne  Chara6ler  and  Work 

NegleEl  not,  fays  Paul  to  Timothy,  the  gift  that  is  in 
thee,  which  was  given  thee  hy  prophecy,  with  the  lay- 
ing  on  of  the  hands  of  the  prejhytery  *•.  Chrift  has 
exprefsly  faid,  Where  two  or  three  are  gathered  toge- 
ther in  my  name,  there  am  I  in  the  midfl  of  them  f . 
To  the  courts  of  his  houfe  he  hath  delegated  his  au- 
thority :  and  what  they  do  in  agreeabienefs  to  his 
word,  may  be  confidered  as  done  by  himfelf.  IVhatfo- 
ever  they  hihd  on  earth  is  hound  in  heaven,  and  what 
they  Jofe  on  earth  is  hofed  in  he  avert  J.  When  fuch 
a  court,  therefore,  fets  one  apart  to  the  office  of  the 
miniftry,  in  the  name  of  Chrift,  agreeably  to  his  will, 
made  known  in  his  written  word,  and  after  the  way 
has  been  paved  for  it,  in  the  manner  fet  forth  in  the 
above  particulars,— that  man  is  fet  apart  to  it  by  Chrifl 
himfelf,  and  receives  a  formal  and  authentic  commif- 
fion  to  be  an  anibalTador  for  him. 

6.  When  a  man  has  thus  obtained  a  providential 
call  to  this  facred  cffice,-^if  he  is  acquainted  with  vi- 
tal rehgion,  the  Spirit  of  God  may  bring  home  upon 
his  heart  and  confcience,  fome  portion  of  the  writ- 
ten word,  correfponding  to  his  lituation :  enabhng 
him  to  m.ake  a  perfonal  apphcation  of  it,  and  to 
draw  from  it  that  encouragement  and  confolation, 
which  are  necefTary  to  animate  him  for  the  work 
of  his  office.  For  inftance,  he  may  give  him  a  com- 
forting view  of  what  our  Lord  faid  to  his  apoftles, 
when  he  hrft  appeared  to  them  after  his  refurredion  ; 
Js  my  Father  hath  fent  me,  even  fo  fend  I  you  §  :  or 
of  what  he  afterwards  faid,  when  he  was  jull  about. to 
leave  them.  Go  ye,  therefore,  and  teach  all  nations,  bap- 
tizing  them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghojl :  and,  lo,  I  am  with  you  always, 

even 

*  i  Tim.  iv.  14.     f  Matt,  xviii.  20.     4  ]\Iatt.  xviii.  18.     §  John  xx.  21. 


Of  Go/pel  Minijlers,  7 1 

ev^i  to  the  end  of  the  world  *.  And  this  is  that  in- 
ward call,  which,  though  it  is  not  abfolutely  necelTary 
to  conflitute  the  office,  is  of  fuch  importance  to  ci 
faithful  fervant  of  Chrift,  that  by  it  he  is  determined, 
though  fenfible  of  his  own  weakncfs  and  infufficiency 
for  thefe  things,  to  fet  forward  with  alacrity  in  every 
part  of  his  work,  afTured  that  he  does  fo  at  the  com- 
mand of  Chrift,  and  confident  of  enjoying  his  promi- 
fed  afliftance  in  his  own  work. 

I  fay,  this  may  be  the  cafe  after  one  has  obtainecl 
the  call  of  Providence  :  or  it  may  take  place  in  the 
inftant  of  his  being  folemnly  fet  apart  to  the  office : 
but  it  is  carefully  to  be  obferved,  that  it  cannot  take 
place  before.  Such  palTages  of  fcripture  as  are  expref- 
live  of  a  call  to  preach  the  gofpel,  can  have  no  direc- 
tion to  any,  but  thofe  whofe  duty  it  is,  immediately  to 
comply  v»7ith  that  call,  as  being  regularly  invefted  with 
that  office.  And,  as  the  Spirit  of  God,  when  bring- 
ing the  words  of  Chrift  to  remembrance,  does  neither 
put  any  other  fenfe  upon  them,  nor  give  them  any  o- 
ther  diredion,  than  what  they  have  as  they  ftand  m 
the  fcriptures  ;  fo  he  cannot  fpeak,  by  fuch  a  pafTage^ 
in  an  inward  and  efficacious  manner,  to  any  perfon, 
to  whom  he  does  not,  at  the  fame  time,  fpeak  the 
fame  thing  externally,  in  the  fcriptures  themfelves* 
Were  we  to  admit,  that  fuch  an  inward  call  might, 
in  this  manner,  be  conveyed  to  a  perfon  not  outward- 
ly called,  then  any  perfon,  influenced  by  an  enthufi- 
aftic  brain,  or  by  the  fuggeftions  of  Satan,  might  ima- 
gine himfelf  called,  not  only  to  preach  the  gofpel,  but 
alfo  to  do  any  thing,  to  which  his  own  corrupt  heart 
might  incline  him :  and  there  would  be  no  teft,  by 
ivhich  the  workings  of  temptation,  or  of  enthufiafm, 

might 

*  Matth.  xxviii.  To,  %q% 


*j2         ""         The  Char aBer  and  Work 

0 

might  be  diftinguifhed  from  the  work  of  the  Spirit  of 
God.  By  this  means  I  have  known  a  perfon  encou- 
raged to  periift,  for  a  number  of  years,  in  a  practice 
which  he  knows  to  be  irregular  and  ofFeniive  in  any 
other  man,  and  yet  believes  to  be  not  only  lawful  for 
him,  but  abfolutely  neceflary  to  his  falvation.  If  any 
pafTage  of  fcripture  may  be  coniidered  as  faying  to 
one  man,  what  it  does  not  fay  to  every  other  perfon 
in  the  fame  circumftances ;  then  the  fcriptures  are  no 
better  than  a  nofe  of  wax,  that  ma^  be  moulded  into 
what  fliape  you  pleafe  :  and  we  have  no  fixed  rule,  ei- 
ther of  faith  or  pradice.  If  any  man,  therefore,  ima- 
gines, that  he  has  the  call  of  the  word  and  Spirit  of 
God,  to  be  a  minifter  of  the  gofpel,  while  he  has  not 
received  the  call  ot  Providence,  in  the  manner  above 
defcribed,  he  may  reft  alTured,  that  he  is,  in  fo  far,  un- 
der a  delufion.  But  when  once  a  man  is  placed,  by 
Divine  Providence,  within  the  direcSlion  of  any  palTage 
of  fcripture,  fo  that,  in  its  native  and  obvious  meanings 
it  looks  to  him, — he  is  then  warranted  to  confider  it 
as  the  word  of  God  to  him  :  and  it  is  matter  of  great 
thankfulnefs  if  the  Spirit  of  God,  working  by  the 
fcripture,  enables  him  fo  to  do. 

By  thefe  feveral  fleps  is  the  call  of  Chrift  conveyed 
to  ordinary  minifters  of  the  gofpel.  Where  all  thefe 
are  wanting,  the  man  who  takes  upon  him  to  exercife 
that  office,  is  an  impoftor,  a  thief,  and  a  robber  among 
the  flock  of  Chrift.  Where  any  of  them  are  deficient, 
the  call  is  fo  far  irrelevant :  and  he  ought  neither  to 
take  upon  him  the  office,  nor  to  be  countenanced  in 
it,  till  his  credentials  be  made  out.  But  when  there 
is  a  concurrence  of  all  thefe,  the  ^man  bears  an  au- 
thentic eommiffion  from  the  Plead  of  the  church;  and 

may 


Of  Go/pel  Minijlers.  73 

may  fay,  with  the  fame  confidence  as  did  the  apoftle 
Paul,  We  are  ambajfadors  for  Cbrijl. 

AmbalTadors,  as  they  tranfad  their  mailer's  bufi- 
nefs,  fo  they  are  maintained  at  his  expence.  In  this 
refped  the  amballadors  of  Chrifl  refemble  thofe  of 
earthly  kings.  He  bears  the  whole  charge  of  the  em- 
balTy^  and  furniO^es  them  with  alLthat  is  neceiTary 
for  the  acceptable  difcharge  of  the  truil:  committed  to 
them.  1  do  not  fpeak  of  his  fuppiying  them  exter- 
nally, with  the  neceffaries  of  the  prefent  life  ;  though 
he  has  hkewife  appointed  a  method  in  w^hich  they 
may  be  fupplied  with  thefe,  independent  of  the  pow- 
ers of  this  world,  and  of  all  thofe  fchemes  that  have 
been  devifed  by  the  wifdom  of  men,  which  always  has 
been,  and  always  will  be,  fooliflmefs  with  God.  But 
what  I  chiefly  intend,  is  that  inward  and  fpiritual  fup- 
ply,  by  which  we  may  be  carried  throughan  our  work, 
arduous  and  difficult  as  it  is,  to  the  praife  of  God's 
glory.  In  contemplation  of  the  work  in  which,  as  a 
minifler  of  Chrift,  he  was  employed,  the  apoflle  Faul 
cries  out.  Who  is  fnfficient  for  thefe  things  *'  ?  And  he 
is  utterly  unfit  for  the  oflice,  wdio  is  not  fenfible,  both 
of  its  importance  and  of  his  own  abfolute  infufficiency 
for  it.  But  every  gofpel  miniiler  may  fay,  as  the  fame 
apoftle  does,  Our  fiifficiency  is  of  God,  who  can  7?iake 
us  able  minifler s  of  the  New  Tefiament :  not  of  the  let- 
ter only,  hut  of  the  Spirit  \.      , 

Minifters  are  likewife  entitled  to  this  honourable 
defignation,  becaufe  the  work  in  which  they  are  en- 
gaged is  the  work  of  Chrift.  It  is  the  fame  in  which 
himfeif  was  employed  while  in  our  world  ^  a  work 
v/hich  nearly  concerns  the  intereits  of  his  kingdom, 
and  the  honour  of  his  mediatory  crown.  There  are, 
*  K  indeed, 

*  2  Cor  ii.  i<)  \  %  Cor^  iii.  5,  5. 


*74  2">&^  CharaBer  and  Work 

indeed,  too  many,  profeffing  to  be  miniflers,  as  well 
as  private  Chriftians,  who  all  mind  their  own  things 
a?id  not  the  things  that  are  J  ejus  Chrijl^s.  It  began 
to  be  fo  in  the  Apoftle's  days  * :  And  it  is  no  won- 
der that  it  continues  to  be  fo  now.  It  is  of  necef- 
iity,  while  a  man  is  in  this  world,  more  efpecially  if 
he  is  blefl  with  a  family,  that  he  take  fome  thought, 
and  employ  fome  part  of  his  time,  about  the  concerns 
of  the  prefent  life.  To  be  conftantly  employed  in  the 
bufjnefs  of  this  fpiritual  embalTy  is  more  than  any 
mortal  frame  can  bear.  Some  degree  of  relaxation  is 
neceflary :  and  different  conflitutions  require  it  in  dif- 
ferent degrees.  It  is  happy  if  a  man  can  turn  even 
bis  recreations  to  fome  account.  But  nothing  fhould 
fo  far  engage  a  minifter's  attention,  as  to  make  him 
remit  his  diligence  in  his  Matter's  Vi^ork.  To  this 
ihould  he  devote  his  perfon,  his  time,  his  talents,  and 
even  his  worldly  pofTeffions,  if  he  has  any.  In  this  he 
ilhould  be  inftant,  in  feafon,  outoffeafon.  On  this 
his  mind  fhould  be  continually  intent :  in  this  fhould 
his  hands  be  conftantly  employed.  He  fhould  labour, 
and  toil,  and  fweat,  and  fpend  and  be  fpent,  for  pro- 
moting the  defjgn  of  his  embafly;  In  public  and  in 
private, — on  week-days,  as  well  as  on  the  Sabbath, — . 
by  night  as  well  as  by  day,  he  fhould  give  himfelf 
wholly  to  it.  Difregarding  the  pleafure  of  men,  and 
defpifing  all  inferior  confiderations,  he  fhould  flrive 
to  approve  himfelf  a  faithful  fervant  of  Chrift  ;  that 
when  the  Mafter  appears,  he  may  be  in  cafe  to  give 
an  account  of  his  negotiations,  ivith  joy  and  not  with 
grief. 

II.  But  what  is  this  work  in  vAiich  gofpel  minifters 
fhould  fo  exert  themfelves, — the  bufmefs  of  this  em- 
balTy 

f  Philip,  ii.  zu 


Of  Go/pel  Minijlersl  75 

h^Ky  upon  which  they  are  fent  ?  They  are  to  deal 
with  finners,  in  the  moll  preffing  manner, — and  even 
to  pray  them  hi  Chriffs  Jlead,  to  he  reconciled  unto 
God.  To  explain  this  a  httle,  was  the  fecond  thing 
propofed. 

I  truft  there  are  few  among  you  that  need  to  be  in- 
formed, that,  when  man  was  firft  created,  a  cordial 
and  perfed  friendOiip  fubfilled  between  his  Creator 
and  him :  or  that  this  happy  friendfhip  was  broken, 
and  diflblved  by  fin  ;  fo  that  every  one  of  mankind  is 
now  born  an  enemy  to  God,  and  in  a  Hate  of  rebel- 
lion againll  him.  it  had  been  eafy  with  God  to  have 
terminated  this  war  when  he  pleafed,  by  the  total  de- 
llrudlion  of  all  the  rebels.  No  terms  of  peace,  that 
they  could  have  offered,  could  ever  have  been  accept- 
ed: nor  could  the  mediation  of  all  mere  creatures 
have  availed  any  thing,  to  bring  about  a  reconcilia- 
tion. No  fatisfaclion,  that  creatures  could  have  of- 
fered, was  fufficient  to  appeafe  his  juflice ;  nor  could 
any  created  power  have  made  fuch  a  change  about 
us,  as  might  have  rendered  us  capable  of  acceptance 
in  the  eyes  of  his  infinite  holinefs.  \ 

But  it  deferves  our  clofefl  attention,  and  our  warm- 
eft  gratitude,  that  what  no  creature  could  do,  God 
himfelf  has  gracioully  accompliihed.  From  all  eter- 
nityj  he  d^vifed  a  method  for  the  reftoration  of  a 
number  of  mankind  to  peace  and  favour.  And  in 
the  fulnefs  of  the  appointed  time,  that  wonderful  de- 
vice was  put  in  execution.  The  only  begotten  Son 
of  God,  having  alTumed  our  nature,  and  in  the  cha- 
rader  of  an  atoning  High-Prieft,  offered  himfelf  a  fa- 
crihce  to  God;  and  fo  made  full  fatisfadlion  to  juftice, 
and  laid  a  fure  foundation  for  peace  on  earth,  and  for 
the  egrefs  of  Divine  beneficence,   and  good   will  to- 

K  2  wards 


7 5  l.lde  CharaUer  and  Worl 

wards  men, — the  fame  adorable  perfon,  in  the  charac- 
ter of  a  Prophet,  came  preaching,  and  offering  peace, 
to  all  that  are  afar  off,  as  well  as  to  them  that  are 
nea.r.  Before  his  Incarnation,  he  managed  his  work, 
at  fun  dry  times,  and  in  divers  manners,  by  the  inflru- 
mentality  of  his  fervants  the  Prophets,  And  now, 
iince,  he  no  longer  performs  it,  in  his  own  human  na- 
ture, on  earth,  he  has  committed  to  minifters  of  the 
gofpel,  as  his  Ambaffadors,  this  word  of  reconciliation. 
Their  bufmefs  then  is — To  negotiate  a  treaty  of  peace 
between  God  and  finners,  that  they  may  be  brought 
to  accept  the  offers  of  peace,  to  lay  aiide  the  weapons 
of  their  rebellion,  and  to  be  reconciled  unto  God. 

Though  minifters  of  the  gofpel  are  often  employed, 
as  the  mouth  of  their  people  to  God,  in  public  pray- 
er,— they  are  not  men's  ambaffadors,  to  deal  with  God 
to  be  reconciled  unto  them.  None  but  Chrifl  durfl 
engage  his  heart  to  approach  unto  God  with  fuch  a 
view  :  and  he  has  done  all  that  is  neceffary  for  this 
great  purpofe. 

It  has  been  difputed,  whether  God  is  adlually  re- 
conciled to  all  linners,  in  Chrilf, — or  is  become  re- 
concileable  only  ?  There  is  danger  in  both  extremes. 
To  fay  that  he  is  only  reconcileable,  may  import,  that 
Chriit  has  only  prevailed  with  him  fo  far,  as  that  he 
is  willing  to  accept  fuch  fatisfaclion  for  our  fin  as  we 
can  give,  and  to  reftore  us  to  favour  upon  fuch  con- 
ditions as  wx  have  it  in  our  power  to  perform.  If  this 
is  the  cafe,  then  all  that  Chriil  has  done  and  fuffered 
is  in  vain:  and  our  condition  is  ftiil  as  hopelefs  as  that 
of  devils.  What  fatisfadion  can  we  make  for  the 
leaft  of  all  our  offences  ?  Or  what  conditions  can  we 
perform,  who  are  dead  in  trefpaffes  and  hns  ? — On 
the  other  hand,  to  fay  that  God  is  adually  reconciled 

to 


Of  Go/pel  MiniJIenl  jy 

to  all,  might  be  interpreted  as  iignifying  that  all  men 
are  adually  reftored  to  his  favour,  and  that  finners 
Ihall  have  peace,  though  they  flill  walk  in  the  imagi- 
nation  of  their  own  heart.  Such  doctrine  we  hold  iii 
deteftation.  God  is  fully  fatisfied  with  the  facrifice 
of  Chrift,  as  all  the  atonement  that  ever  can  be  made 
for  any  fin.  This  atonement  he  freely  offers,  and 
peace  and  reconcihation  on  its  account,  to  all  that 
hear  the  gofpel  indifcriminately.  But  while  linners 
continue  to  reje6l  that  gracious  offer,  they  are  flill  as 
much  the  objeds  of  his  wrath  as  if  no  fuch  atonement 
had  been  made  :  He  is  angry  with,  the  wicked  every 
day  * ;  and  therefore  is  at  war  with  them  flill.  How 
can  he  be  adlually  reconciled  to  thofe,  of  whom  the 
Holy  Ghoft  teftifies,  iimttbe  wrath  of  God  abideth  on 
them  ■\  ?  But  he  is  willing  and  ready  to  be  reconciled 
to  every  finner,  without  any  other  fatisfadion,  than 
what  he  has  already  received  from  Ghrifl :  and  with- 
out any  condition,  that  the  finner  might  be  required 
to  perform.  While  he  brandiflies  the  fword  of  juf- 
tice  in  the  one  hand,  and  points  it  at  the  finner's  vi- 
tals,— with  the  other  band,  he  extends  the  fceptre  of 
mercy,  kindly  inviting  the  perfon  to  touch  it.  The 
moment  that  he  touches  it. by  faith,  God  is  perfedly 
reconciled,  and  pacified  towards  him,  for  all  that  he 
has^o,^^. — The  fcripture  expreffion,  in  this,  as  in  mofl 
other  controverted  cafes,  is  the  fafefl,  to  wit,  that  God 
was,  and  is,  in  Chrifl,  reconciling  the  world  to  himfelf; 
not  imputing  their  trefpajjes  unto  them.  To  declare 
this,  to  all  to  whom  we  have  an  opportunity  of  decla- 
ring it,  is  the  principal  bufinefs  of  our  embaffy. 

There   are,   indeed,   many  things  contained  in  the 
fcriptures,  befides  the  particular  doctrine  of  reconcili- 
ation 

*  Pfalm  vii,  II,         ,      f  Johniii.3f>  ^ 


J 8  The  CharaBer  and  Work 

ation  through  Jefas  Chriil :  and  every  thing  there 
contained  is  included  in  our  inilruclions.  Every  doc- 
trine muft  be  taught,  that  God  has  revealed  in  his  ho- 
ly vi^ord ;  every  duty  there  required,  muft  be  incul- 
cated :  we  muft  endeavour  to  refute  every  errc  r,  and 
to  difcourage  and  reprove  every  fin.  But  all  this  muft 
be  done  in  a  fubferviency  to  the  treaty  of  reconcilia- 
tion, and  with  a  view  to  promote  it.  Every  truth 
muft  be  fet  before  our  hearers,  in  its  proper  connec- 
tion with  this :  and  every  dutj  inculcated  in  a  way  of 
(hewing,  that  no  duty  can  be  accepted,  or  performed 
in  fuch  a  manner  as  to  be  capable  of  acceptance,  un- 
lefs  the  performer  is  firft  reconciled  unto  God,  through 
Jefus  Chrift. 

We  are  not  only  to  deal  with  thofe  that  are  yet  id 
a  ftate  of  war  with  God :  we  have  bufinefs  alfo  with 
them  that  are  already  reftored  to  favour.  Tbe  edifica- 
tion of  the  body  of  Cbrijl  is  one  end  of  a  Gofpel  Mini- 
ftry,  as  well  as  the  converiion  of  linners.  But,  while 
the  faints  continue  in  this  world,  though  God  is  per- 
fedly  reconciled  to  them,  the  reconciliation  is  ftilibut 
partial,  and  imperfed  on  their  part.  There  is  a  re- 
mainder of  unbelief,  of  enmity  againft  God,  and  of  e- 
very  other  corrupt  difpofition  about  them.  While 
this  is  the  cafe,  we  muft  continue  our  negotiations 
with  them  alfo.  And  nev^er  is  the  end  of  our  embaf- 
fy  completely  gained,  with  regard  to  any,  till,  at 
death,  all  the  remains  of  their  enmity  are  totally  root- 
ed out,  and  they  as  fully 'reconciled  to  God  as  he  is  to 
them. 

In  managing  this  treaty,  the  ambaffadors  of  Chrift 
are,  in  his  name,  and  in  the  name  of  his  God  and  Fa- 
ther, to  make  a  free  offer  of  peace  and  reconciliation, 
to  every  finner  that  will,  and  to  every  one  that  will 

not 


Of  Go/pel  Minifters.  79 

not  receive  it :  without  exception,  limitation,  condi- 
tion, or  refervation.  We  mufl  intreat,  befeech,  and 
infift  with  them  to  return  to  the  favour  of  God,  and 
accept  of  a  free  pardon  of  all  their  crimes :  for  fuch  is  the 
folly  inherent  in  our  corrupt  nature,  that  even  this — 
men  are  unwilling  to  do.  We  muft  call  them  to  lay 
down  the  weapons  of  rebellion,  to  cultivate  a  fuperla- 
tive  love  to  God,  and  to  fhew  the  fmcerity  of  their 
reconciliation,  by  walking  with  God,  in  all  the  ways 
of  new  obedience.  We  muft  fet  before  them,  in  the 
plaineft  terms,  the  danger  to  which  they  expofe  them- 
felves,  the  impoffibihty  of  efcaping  out  of  the  hand  of 
God,  or  of  fharing  his  favour,  while  they  continue  to 
fight  againft  him  :  and  ufe  every  other  argument,  that 
is  calculated  to  have  influence  v/ith  a  rational  mind, 
to  com.ply  with  the  melTage  which  we  are  honoured  to 
bear.  Not  that  arguments,  or  moral  fuafion,  can  pre- 
vail with  any,  that  are  not  made  wiUing  in  the  day  of 
Chrift's  power :  for  a  dead  man  can  never  be  reafoned 
into  life,  nor  perfuaded  to  rife  up  and  walk.  But 
when  the  day  of  power  comes,  the  Holy  Ghoft  makes 
ufe  of  arguments,  and  moral  fuafion.  He  perfuades, 
as  well  as  enables  us  to  embrace  Jefus  Chrift,  and  re- 
concihation  through  him.  And  he  makes  ufe  of  the 
miniftry  of  the  w^ord,  as  a  vehicle,  to  convey  both 
light  into  the  underftanding,  and  power  into  the  heart. 
He  deals  with  men  as  with  rational  creatures ;  and 
Vv^hatever  may  be  a  mean,  in  his  hand,  of  prevailing 
with  rational  creatures,  to  comply  with  his  gracious 
call,  we  are  faithfully  to  fet  before  them  :  in  the  faith 
that  he  w^ill  accompany  the  whole,  or  what  part  he 
pleafes,  with  fuch  power  as  will  make  it  favingly  ef- 
fedual. 

All 


So  ^hc  Characler  and  Work 

All  this  we  are  to  do,  at  the  fame  time,  in  a  way  of 
fupporting  the  dignity  of  our  charader  as  Chrid's  am- 
baiTadors,  and  with  all  that  humihty  that  corrcfponds 
to  ourMafter's  example.  We  mufl  not  prefume  upon 
the  dignity  of  our  chara(!l:er,  to  affume  a  lordlhip  over 
the  confciences  of  any ;  but,  condefcending  to  the 
weakneiTes,  the  humours,  and  even  the  prejudices  of 
men,  we  fhould  pray  them  to  be  reconciled.  Influen- 
ced by  love  to  their  fouls,  we  fliould  aflc  it  of  them  as 
a  favour  to  ourfelves,  as  well  as  a  thing  in  which  their 
own  intered  is  deeply  concerned.  V/e  fhould  beg  it 
with  all  that  fervency,  importunity,  and  earneftnefs, 
with  which  a  needy  perfon  aflis  an  alnr.s:  and,  like 
Paul,  we  fhould  become  all  things  to  all  men,  that  we 
may ^  by  all  means,  gain  Joins, 

If  we  have  been  fo  happy  as  to  prevail  with  any, 
through  the  good  hand  of  our  God  upon  us,  to  accept 
the  offered  peace,— we  mufl  labour  to  condud  them, 
in  the  way  of  peace  and  holinefs,  till  they  come  to  the 
full  poiTeflion  of  all  the  happy  fruits  of  reconiilaton. 
Knowing  the  dangers  to  which  they  are  expoied  the 
temptations  with  which .  they  are  liable  to  be  afTault- 
ed,  and  the  force  of  that  law  of  fin  in  their  members, 
by  which  they  are  ready  to  be  led  captive, — we  are  to 
ivatchjor  iYitix  fouls  as  they  that  miijl  give  an  account, 
Jf  we  fee  them  ready  to  lift  again  thofe  weapons  which 
they  had  laid  down,  or  turn  afide  to  fuch  practices  as 
tend  to  diilurb  the  peace,  we  mufl  not  lofe  a  moment 
to  give  them  faithful  w^arning.  If  they  have  already 
turned  aiide,  we  mufl  ufe  our  utmofl  endeavours  for 
their  reclaiming.  If,  through  the  feverity  of  their  af- 
fliftions,  or  from  any  other  caufe,  they  are  in  danger 
of  concluding  that  God  is  flill  theic  enemy,  and  that 
no  reconciliation  has  taken  place, — we  are  to  comfort 

them 


^  Of  Go/pet  Minifters.  8 1 

them  by  aiTurances  of  the  unchangeablenefs  of  his 
love,  of  his  being  perfedtly  in  earneft  in  the  offers  of 
peace,  and  'of  his  having  defigns  to  accomplifli,  by  his 
fevereft  difpenfations,  fubfervient  to  thofe  thoughts  of 
peace,  v^hich  he  always  entertains  towards  them.  In 
a  word,  we  muft  labour,  by  every  habile  mean,  to 
ftrengthen  their  faith  in  God,  as  perfectly  reconciled 
to  them  ;  and  to  extirpate  all  the  remains  of  their  en- 
mity againfl  him  ;  that  fo  they  may  at  length,  be  per- 
fectly reconciled  to  God  himlelf,  to  his  law,  as  holy 
andjufl  and  good,  to  the  whole  method  of  falvation 
by  Jefus  Chrift,  and  to  all  the  wife  difpofal^  of  his 
providence* 

III.   We  are  now  to   fpeak  of  that  regard  which 
is  due  to  the  negotiations  of  Chrifli's  Ambafladors. 

Among  the  powers  of  this  world,  AmbalTadors  are 
confidered  as  reprefenting  their  refpe61ive  mailers. 
They  are  honoured  in  proportion  as  their  mailers 
would  be,  if  they  w^ere  prefent.  Their  negotiations 
are  received  in  the  fame  manner,  as  if  their  mafter 
treated  in  perfori..  Their  mafler's  faith  is  pledged  to 
fulfil  their  engagements,  and  to  confirm  their  deeds, 
unlefs  they  have  exceeded  their  commiHiori.  If  any 
injury  is  done  to  them,  it  is  confidered  as  done  to 
their  mailer:  and  if  he  have  power,  it  will  be  revenged 
accordingly.  A  remarkable  inflance  of  this  took 
place  at  Corinth,  almoin  two  hundred  years  before  the 
writing  of  this  epidle  :  the  effeds  of  which  were  flill 
felt  by  the  Corinthians,  The  Romans  fent  ambafTa- 
dors  to  treat  with  the  petty  flates  of  Greece  about  a 
certain  bufinefs :  and  the  meeting  w^as  held  at  Co- 
rinth. The  Roman  ambaiTadors  were  infulted,  and 
obliged  to  leave  the  place.  AfToon  as  this  news  reach- 
^'  I.  ed' 


8  2  The  Characier  and  Work 

ed  Rome,  war  was  declared  againfl  the  Grecian  flates, 
and^a  decree  was  pall  for  the  deflrudlion  of  the  city  of 
Corinth.  This  decree  was  executed  by  the  Conful 
Mummius,  with  much  fe verity.  The  walls  of  the  ci- 
ty were  razed,  every  houfe  was  reduced  to  afhes,  all 
the  men  were  put  to  the  fword,  and  the  women  and 
children  were  fold  for  flaves.  Though  the  city  was 
rebuilt,  by  thofe  of  the  inhabitants  who  had  fled  at 
the  Conful's  approach,  it  never  recovered  its  ancient 
fplendor. 

To  relate  this  piece  of  hiflory  had  been  foreign  to 
our  purpofe,  if  it  did  not  ferve  much  to  illuftrate  the 
palTage  of  fcripture  before  us.  With  much  propriety, 
and  energy  does  the  apoftle  urge  the  reception  due  to 
the  ambafladors  of  Chrift:  upon  the  Corinthians,  who 
knew  fo  well,  from  their  mournful  experience,  what 
it  was  to  maltreat  the  ambafladors  of  earthly  powers. 

*  You  have  learned,'  would  he  fay,  *  O  ye  Corinthians, 

*  at  an  expenfive  rate,  what  it  is  to  infult  the  perfons, 

*  and  to  fcorn  the  meflage  of  the  ambaflTadors  of  men  : 

*  and  what  muft  it  be  to  violate  the  ambaflTadors  of  God? 

*  li\  when  your  fathers  infulted  the   ambafladors  of 

*  Rome,  that  haughty  people  took  fuch  an  exampla- 
'  ry  vengeance,  of  how  much  forer  punifliment  fliall 

*  ye  be  counted  worthy,  if  ye  maltreat  the  ambaflTa- 
'  dors  of  Chrift,  and  pour  contempt  upon  the  meflage 
'  which  they  bear  ?  As  we  are  honoured  to  bear  this 
'  high  office,  you  ought  to  connder  us  as  fpeaking  and 

*  ading  in  the  name  of  God.     Our  words  fhould  be 

*  regarded  as  the  words  of  God,  and  you  ought  to  give 

*  them  the  fame  entertainment,  as  if  they  were  fpoken 

*  immediately  by  God  himfelf.     And  if  you  are  found 

*  defpifing  our-intreaties,  you  wiii  find  his  refentment 
'  more  dreadful  than  that  of  the  Romians,  in  propor- 

*  tion 


Of  GofpeJ  Minijlcrs.  83 

*  tion  as  he  is  more  powerful  than  they,   and  as  your 

*  crime  will  be  more  heinous  than  that  of  your  Fa- 

*  thers  was.' 

We  fay  not, — Paul  does  not  fay,  that  every  thing 
fpoken  by  a  miniller  of  the  gofpel  is  to  be  received 
implicitely,  without  trial  or  examination,  as  the  word 
of  God.     If  an  ambalTador  departs  from  his  inllruc- 
tions,  and  does  or  fays  what  he  had  not  in  commiflion, 
he  deferves  contempt  from  thofe  to  whom  he  is  fent, 
and  punifhment  from  his  [Mailer.     Our  inilructions 
are  open  :  every   one  has  an  opportunity  to  perufe 
them  in  the  holy  fcriptures.     Ifw&fpeak  not  accord- 
ing to  this  word,  it  is  becaiife  there  is  neither  light  nor 
truth  in  us.     The  Bereans  are  highly  commended  by 
the  Spirit  of  God  ;  becaufe,  wheij  an  infpired  apoftle 
preached,  they  received  the  word  with  all  readinefs  of 
mind,  and  fe arched  the  fcriptures  daily,  whether  thefe 
things  were  fo  *.     And  Ihall  frail  and  fallible  men, 
who  can  pretend  to  no  more  than  ordinary  afliftance 
in  their  miniflrations,  claim  that  implicite  faith,  which 
Paul  was  glad  he  received  not  ?    Nay,  let  every  word 
that  we  fpeak  undergo  the  flridtefl  fcrutiny.     Com- 
pare it  deliberately  with   the  law  and  the  teflimony, 
"Whatever  you  find  contrary  to  the  word  of  God,  treat 
it  with  what  contempt  you  pleafe.     But  beware  ho\T 
you  rejed  what  is  agreeable  to  that  unerring  rule. 

Every  man  has  a  right,  unalienable,  to  judge  for 
himfelf.  And,  doubtlefs,  your  own  judgment  of  the 
true  fenfe  of  fcripture  mud  guide  you,  in  the  recep- 
tion you  give  to  our  dodrine  and  exhortations.  But 
it  is  not  that,  by  which  we  mufl  be  finally  judged.  ' 
To  our  own  Mafter  we  fiand  or  fall :  and  we  alfo  muft  - 
judge  for  ourfelves.     What  we  find,  upon  mature  de- 

L  2  liberation, 

*  Ae^s  xvli,  II. 


84  ^^^  CharaSler  and  M^ork 

liberation,  agreeable  to  our  commiflion,  we  mun:  de- 
liver to  you,  as  what  we  have  received  of  the  Lord  ; 
whether  you  will  hear,  oi>^vhether  you  will  forbear. 
If  we  miftake, — and  we  are  as  liable  to  be  miilaken 
as  you  are  ; — if  we  fubftitute  error  for  truth,  or  put 
iin  in  the  place  of  duty,  our  conduct  is  highly  crimi- 
nal :  and  we  muft  anfwer  for  it,  to  our  Mailer  at  his 
coming.  But  if  we  really  fpeak  according  to  our  in- 
ftrudions,  your  judging  it  to  be  otherwife  will  not  cx- 
cufe  you  for  rejeding,  what  we  fay.  It  is  really  the 
word  of  God  to  you;  and  you  muft  anfwer  to  God  for 
the  reception  you  give  it. 

We  plead  not  for  perfonal  honour  to  ourfelves : 
though, if  we  are  the  ambafladors  of  Chri(t,fome  fhare 
of  it  is  due  to  us  for  our  work's  fake.  We  know  that 
nothing  is  more  dangerous  to  us,  or  more  finful  in 
you,  than  your  giving  to  us  that  honour  that  is  due 
to  him  that  fent  us.  We  are  ontent,  at  lealt  we 
know  that  we  ought  to  be  conte  t,  to  be  defpifed,  re- 
jected, infulted  and  perfecuted,  as  our  Mafler  was, — 
if  our  melTage  is  but  received,  and  finners  prevailed 
with  to  be  reconciled  unto  God.  Whatever  we  may 
fuffer,  in  the  way  of  being  faithful  to  our  truft,  we 
look  for  an  abundant  compenfation  another  day.  Jn 
the  mean  time,  we  have  no  fear,  but  our  perfons  v/ill 
be  duly  refpected,  by  all  who  give  a  proper  reception 
to  the  melTage  which  we  bear. 

it  is  the  fuccefs  of  our  embaffy  about  which  we 
Ihould  be  chiefly  concerned:  and  this  is  the  principal 
thing  to  which  the  text  refers.  We  appear  among 
you  as  the  reprefentatives  of  Chrift.  We  fpeak  unto 
you  in  his  Itead.  And,  while  we  fpeak  according  to 
his  diredions,  it  is  the  fame  thing  as  if  He  fpake  to 
you  in  perfon.     Chriil  has  his  commiflion  from  the 

Father; 


Of  Go/pel  Minijlers.  85 

Father ;  as  ours  is  derived  from  him  :  and  therefore, 
what  Chrift  fays  to  you  by  us,  is  really  fpoken  by  God 
'hlmfelf,  and  fliould  be  received  accordingly.  1  fpeak 
not  without  warrant :  Our  Lord  faid  to  the  feventy, 
when  he  fent  them  out, — unworthy  as  I  am,  he  fays 
it' as  really  to  me,  and  to  all  thefe  my  Fathers  and 
Brethren  whom  you  fee  prefent,  He  that  hearetb 
you  beareth  me :  and  he  that  defpifeth  you  defpifeth 
me; — and  he  that  defpifeth  me  defpifeth  kim  that  fent 
me  *. 

In  whatever  llyle  we  addrefs  you,  you  ought  to 
conlider  it  in  the  fame  light,  as  if  God  himfelf  befpoke 
you,  from  heaven,  in  the  fame  manner.  If  we  ufe 
the  language  of  authority,  it  is  God  who  comm.ands 
you  by  us.  If  we  addrefs  ourfelves  to  your  reafon, 
and  endeavour  to  prevail  with  you  by  arguments,  it  is 
God  who  condefcends  to  reafon  with  you.  And  v;heh 
we  put  on  the  air  of  a  fuppHcant,  and  pray  you  to  be 
reconciled,  we  do  it  in  Chriji'sflead,  and  it  is  as  if  God 
did  befeech  you  by  us.  \ 

Yes,  God  himfelf,  the  Eternal  and  Almighty  God, 
whom  you  by  your  fin  had  fo  highly  offended, — who 
could  eafily  cruQi  you  with  a  word  of  his  mouth;  who 
could  fufFer  nothing  by  your  deftruction,  nor  reap  any 
advantage  by  your  being  fpared, — even  he  conde- 
fcends to  become  a  fupplicant  to  you — the  creatures 
of  his  hand,  the  worms  of  his  fbotftool,  rebels  againll 
his  government,  and  traitors  to  his  crown  I  Influen- 
ced by  pure  and  unmerited  love,  and  adluated  by  no 
interefled  motive,  he  earnefUy  befeeches  you  to  he  r^. 
conciled  unto  him,  without  condition,  and  without  re- 
serve. And  can  you  fee  the  great  Author  of  your  be- 
ing, and  of  all  that  you  ever  enjoyed,  or  ever  can  en- 

*  Luke  X.  16. 


86  The  Character  and  Work 

Joy> — as  it  were,  on  his  knees  before  you,  begging, 
with  all  the  importunity  of  one  that  aiks  an  alms  to 
keep  him  from  fiarving,  that  you  would,  in  Jtime, 
confult  your  own  happinefs,  embrace  the  free  offers  of 
his  favour,  and  not  oblige  him  to  treat  you  as  his  ene- 
mies? Can  you  fee  all  this,  and  continue  obftinate 
ftill?  Surely,  if  this  cannot,  nothing  ever  will  prevail 
with  you  to  he  recc?iciled  unto  God, 

IV.  It  now  remains  that  we  conclude  with  fome 
improvement  of  what  has  been  faid. 

And  this  fubjetH:  may  inform   us,   what  we  are  to 
think  of  thofe  men,  who  pretend  to  be   minifters  of 
the  gofpel,   ambaffadors  of  Chrift,   and  yet  have  no 
credentials  to  produce  :  and  what  reception  is  due  to 
them  in  that  character. — If  you  find  one  called  a  mi- 
nifler,  who,  inftead  of  having  the  call  of  Chrift  to  that 
office,  never  thought  ferioufly  whether  he  had  it  or 
not ;  but,  perhaps,  laughs  at  all  who  pretend  to  have 
it,  or  to  think  it  neceffary :  fuch  a  man,  as  he  does  not 
pretend  to  be  an  ambaffador  of  Chrift,  can  never  hope 
for  the  reception  due  to  one. — You  may  find  another, 
who,  inftead  of  thofe  qualifications  that  the  New  Tef- 
tamcnt  requires  in  a  minifter  of  the  gofpel,  is  only 
qualified  to  pradlife  agriculture,  or  to  write  a  treatife 
upon  it, — to  compile- a  hiftory,  or  to  write  a  political 
trad ;  or  one  who  has  more  pleafure,   and   perhaps 
more  fuccefs  too,  in  writing  a  play,  than  in  compofing 
a  fernion.     Such  a  man  might  be  ufeful  to  fociety  in 
another  ftation  ;    but  when,   in   fpite  of  nature,  he 
thruils   himfelf  into  a  pulpit,  he  counterads  the  ap- 
pointments of  the  God  of  Nature,  and  tranfgreftes  the 
exprefs  command  of  the  Head  of  the  church.    He  ut- 
terly niiftakes  his  ov/n  talents :  and  either  attempts  to 

occupy 


Of  Go/pel  Minijlers:  87 

occupy  a  talent  which  he  has  not,  or,  while  improving 
what  be  has,  mult  negledl  an  important  work,  to  the 
performance  of  which  he  has  folemnly  devoted  him- 

felf. See  you  a  man,  who,  inilead  of  the  call  or 

confent  of  the  people,  whofe  pallor  he  takes  upon  him 
to  be,  contents  himfelf  v/ith  a  prefentation  from  the 
patron,  and  does  not  hefitate  to  intrude  himfelf,  upon 
a  reluctant  and  reclaiming  congregation ;  while,  in- 
Itead  of  being  ordained  by  a  law^ful  and  right  confti- 
tute  Prefbytery,  he  is  put  into  one  of  the  Prieft's  of- 
fices by  a  junto  of  men  like  himfelf, — efcorted,  per- 
haps, like  Judas,  when  he  came  to  betray  his  Mailer, 
with  a  band  of  armed  men  I  Such  a  man  enters  not  in 
by  the  door,  into  the  fold  of  Chrift,  but  climbeth  up 
fome  other  way :  and,  if  it  fliould  be  thought  a  hard 
faying,  it  is  not  we,  but  Chrift,  who  hath  pronounced 
him  a  thief  and  a  robber.  He  cannot  expedt  fuccefs 
in  managing  the  treaty  of  peace  with  linners:  indeed, 
it  is  morally  impoflible  that  he  fhould  have  any  fuch 
deiign  ;  for  the  thief  cometh  not,  but  to  kill  and  tojleal, 
and  to  deflroy  *.  Such  men  may  have  fomething  a<- 
miable  in  their  difpolitions,  they  may  be  inoffenfive  iir 
their  walk  :  they  may  be  eloquent  fpeakers,  and  per- 
haps may  preach  found  dodrine  :  They  may  even  be 
good  men,  and  real  Chpftians;  for  real  Chriftians  have 
often  gone  far  aftray.  But,  not  having  entered  upon 
their  office  in  the  manner  preicribed  in  the  word  of 
God,  they  cannot  be  viewed  as  having  the  call  of 
Chrift  ;  and  furely  they  have  but  little  reafon  to  ex- 
ped  his  countenance  in  it.  We  ;dare  not  fay,  that 
they  can  ne^^er  enjoy  the  divine  aftiftance,  nor  be  in- 
ftrumental  in  doing  good  to  fouls ;  for  we  know  that 
Caiaphas  himfelf  once  fpake  by  Divine  infpiration  ; 

the 

*  John  X.  I,— 10, 


88  27^j?  Character  and  Work 

the  Lord  fhe\Ving  refpecl  to  the  office,  though  irregu- 
larly conferred  upon  a  very  unworthy  man.  But  fure- 
\y  they  have  re:jfon  to  be  afraid,  left  their  miniftry  lie 
under  the  blafting  curfe,  pronounced  againft  the  Pro- 
phets of  Jeremiah's  time,  I  fent  them,  not,  nor  com- 
manded the??!,  therefore  they  /Jj all  not  profit  this  people 
at  all  *. 

Not  lefs  fevere  is  the  judgment  that  we  ought  to 
pafs  upon  thofe  who  have,  or  pretend  to  have,  a  com-* 
miffion  to  preach  the  gofpel,  and,  inftead  of  promoting 
"the  treaty  of  reconciliation,  take  methods  diredlly  or 
indiredly  to  impede  it.  Such  are  they  who,  by  deny- 
ing the  dodlrine  of  original  lin,  encourage  men  to 
think,  that,  never  having  been  at  war  with  God,  they 
ftand  in  no  need  of  reconciliation.  Such  are  they 
who  reprefent  the  gofpel  as  a  new  law,  requiring  faith, 
repentance,  and  lincere  obedience,  as  the  conditions 
of  reconciiiation,~^while  it  aifords  no  fupernatural 
llrength,  for  the  performance  of  thofe  conditions. 
Thefe,  rejedling  the  method  of  God's  providing,  fet 
up  another  method  of  reconciliation-  Which  never 
can  be  eftedtual,  till  a  perfon  can  be  found,  who  is  an 
enemy  to  God,  and  yet  no  Have  to  lin  or  Satan. — Such 
are  they  who  tell  us  that  we  muft  not  only  be  fenfible 
of  our  fin  and  mifer^, — but  muft  even  repent  and  for- 
fake  fin,  in  order  to  our  being  welcome  to  Chrift,  or 
to  reconciliation  with  God  through  him.  This  is  to 
require  us  to  heal  ourfelves,  before  we  can  be  welcome 
to  the  phyfician. — Such  are  they  who  blafphemoully 
deny  the  Supreme  Deity  of  Chrift,  the  covenant  made 
with  him  from  eternity,  his  proper  fatisfacStion  for  lin, 
or  the  proper  imputation  of  his  righteoufnefs  to  belie- 
vers. Such  men  overturn  the  foundation  of  all  recon- 
ciliation I 

*  Jerem-  xxiii.  3a. 


Of  Go/pel  Minijlers.  89 

dilation  :  and,  tho*  they  may  invite  us  to  be  reconci- 
led to  God  ;  if  their   doctrine  were   true,  it  would  be 
impoflible  for  him,  ever  to  be  reconciled  to  us.— Such 
are  they  who  teach  men  to  bring  any  thing  wrought 
in  them,  or  done  by  them,  either  alone  or  in  conjunc- 
tion with  the  righteoufnefs   of  Chrift,  as  the   ground 
of   their   reftoration   to    the   favour   of  God.      This 
is  to  preach  another   gofpel,  in   diredl   oppofition  to 
what    the  Spirit    of  God    has  declared,   viz.  that  by 
the  works  of  the  lazv  no  fle/h   living  Jhall  he  jujli- 
fied  *.     Such,   in   a  word,    are  all  thofe,    who   teach 
men  to  truft  in  imputed  righteoufnefs,  in  a  wayof  ne* 
gleding  gofpel-holinefs.  This  is  to  perfuade  men,  that 
they  may  be  reconciled  to  God,  and  yet  ad  the  part 
of  enemies  ftill. — Thefe,   and  all  other  perverters  of 
the  gofpel,  if  ever  they  had  the  commiflion  of  Chrift, 
have  forfeited  it,   by  tranfgrefling  their  inftruclions  : 
inftead  of  praying  fmners  to  be  reconciled  to  God, 
they  drive  them  upon  the  thick  hojfes  of  his  buckler : 
And,   Oh  I   what  a  dreadful  reckoning  will  they,  one 
day,   have,  for  the  fouls  whom  they  have  led  to  de- 
ftrudion  ? 

Not  much  lefs  guilty  are  they  who,  though  they 
preach  no  falfe  dodrine,  yet  preach  not  the  word  of 
reconciliation.  They  deliver  fine  difcourfes,  upon  the 
feveral  branches  of  morality,  but  they  are  fuch  dif- 
courfes as  you  might  have  expedled  from  Socrates^  or 
Seneca.  And  indeed,  thefe  men,  and  their  fayings, 
are  much  oft  en  er  in  their  mouths,  than  the  words  which 
the  Holy  Ghoft  teacheth.  A  man  may  attend  long 
enough  upon  their  miniftrations,  and  yet,  like  the  dil- 
ciples  whom  Paul  found  at  Ephefus,  never  fo  much  as 
hear  whether  there  be  any  Holy  Ghojl,  They  make 
no  difference  between  the  morality  of  a  Heathen  and 
*  M  that 

*  Rom.  iil.  ZD. 


9^  "Ibe  CharaSler  and  WorV 

that  of  a  Chriflian  ;  nor  do  they  ever  mention  the  true 
place  tliat  is  due  to  morality  in  the  Chriflian  fyftem. 
They  fpeak  much  of  piety  and  virtue,  now  and  there 
of  a  Supreme  being  :  but  any  fcriptural  name  of  God 
they  feldom  mention,  and  the  name  of  Jefus  Chrift  al- 
niofl  never.  And,  as  it  is  faid  of  the  wicked,  that  God 
is  not  in  all  their  thoughts^ — lb  it  may  be  faid  of  them, 
that  God  in  Chrtjl^  reconciling  the  world  to  himfelf,  is 
not  in  all  their  difcourfes. — The  great  and  important 
dodrines  of  the  Trinity,  of  Predeflination,  of  Federal 
Reprefentation,  of  imputed  Righteoufnefs,  efficacious 
Grace,  and  the  perfeverance  of  Saints,  with  others  af 
a  like  nature,  they  do  not  openly  impugn ;  but  they 
carefully  avoid  them, — either  as  too  abftrufe,  or  as 
matters  of  doubtful  difputation  They  prefs  moral 
duties,  particularly  thofe  of  the  fecond  table,  with  ma- 
ny fpecious  arguments;  but  thefe  arguments  are  drawn 
from  the  light  of  nature,  and  from  the  writings  cf 
heathen  philofophers,  rather  than  from  the  word  of 
God.  They  even  fall  upon  a  method  of  heathenizing 
the  peculiar  dodlrines  and  duties  of  Chriilianity :  thus 
prayer  fhall  be  recommended,  not  as  an  appointed 
mean  of  obtaining  promifed  bleffings  from  the  hand 
of  God  ;  but  only  as  a  natural  mean  of  fixing  good 
impreffions  in  the  heart,  or  of  promoting  fecial  virtue. 
They  fpeak,  in  one  word,  as  if  their  main  bufinefs  were 
to  polifh  fociety  in  this  world,  and  not  to  deal  with 
the  confcience  about  the  concerns  of  eternity.  Such 
men,  though  they  do  not  oppofe  the  do£lrine  of  re- 
conciliation by  Jefas  Chrift;  yet,  inftead  of  promoting 
the  treaty  of  peace,  they  indiredly  hinder  it;  by^ 
drawing  away  men's  attention  to  fomething  elfe; 
which,  though  it  may  be  of  fome  utility,  is  not  the 
%ne  thing  needjul,     fie  who  would  be  faithful,  in  the 

charad^r 


Of  Go/pel  Minifters.  91 

charader  of  a  Gofpel  Miniller,  Ihould  determine,  as 
Paul  did,  to  know  nothing  among  his  hearers,  y^i;^  Je- 
fiis  Cbrijl,  and  him  crucified. 

From  what  has  been  faid,  we  may  alfo  fee,  what  we 
are  to  think  of  that  fpirit  of  licentioufnefs,  that  ap-  \ 
pears  amon^  the  Chriftians  of  our  day,  in  relation  to 
the  countenance  given  to  pretenders  to  the  minifte- 
rial  office  and  charadler.  If  a  man  profelTes  any  ma- 
nual occupation,  we  wifli  to  have  a  proof  of  his  abili- 
ties, before  we  will  trull  our  work  in  his  hand  :  But 
let  any  one  pretend  to  preach  the  gofpel,  though  no 
man  knows  whence  ojr  who  he  is,  we  crowd  about  him^ 
in  thoufands,  and  ,every  one  is  eager  to  hear  him.  Yea, 
when  we  know  him  to  be  a  member  of  a  corrupt 
church,  and  to  be  himfelf  of  erroneous  principles,  or 
are  fure  that  his  call  to  the  miniftry  was  very  defective 
and  irregular,r— even  thefe  tnings  ihall  not  hinder  us 
to  give  him  that  reception  that  is  due  to  an  ambafla- 
dor  of  Chrift.  Before  you  can  fafely  giye  attendance 
upon  the  miniltrations  of  any  man,  who  pretends  to 
preach  the  gofpel,  there  are  three  things  about  which 
you  ought  to  be  fatisfied. 

1.  Ihat  h^  has  a  regular  commiffion:  otherwifeyou 
may  receive  and  encourage  an  impoftor.  And,  furely, 
if  Chrift  is  difhonoured  when  his  faithful  ambaflkdors 
are  rejedled,  he  cannot  be  glorified  by  yovir  receiving, 

that  charadter,  one  who  has  no  right  to  it. 

2.  That  his  avowed  principles  arc  agreeable  to  the 
word  of  God,  We  are  exprcisiy  forbidden  to  heur  the 
inJlru6lion  that  caujeth  to  err  jrom  the  words  of 
knowledge  *.  if  a  man  adheres  to  no  fyil^ui  of 
dodnnes,  or  if  you  know  not  whut  his  rri.'m 
is;  you  can  have  no  fecurity, — as  the  wond  gocj,  you 
have  not  even  a  probability,  that  he  will  not  teach 

M  2  you 

J  ProT.  xix  27. 


92  The  CharaBer  and  Work 

you  the  doctrine  of  devils,  inftead  of  the  gofpel  of 
Chrift.  If  you  know  hnn  to  be  of  erroneous  princi^ 
pies,  it  is  more  than  probable  that  you  will  hear  him 
aflert  and  vinc^icate  error.  In  that  cafe,  by  hearing 
him  you  tranfgrefs  the  command  of  God,  and  endan- 
ger the  poifoning  of  jour  own  foul.  It  is  not  enough 
that  you  think  yourfelf  qualified  to  diftinguifh  be- 
tween truth  and  error :  and  refolve  to  believe  no  more 
than  what  you  find  agreeable  to  truth.  You  fhould 
not  even  hear  the  inJlruEhion  that  caufeth  to  err.  Is 
there  not  a  corrupt  part  within  you,  ready  to  embrace 
etery  error  as  well  as  every  fin,  when  you  are  led  into 
temptation  ?  And  have  not  perfons  more  judicious, 
and  better  eftabhlhed  than  you  can  pretend  to,  been 
drawn  afide  by  the  fpecioqs  arguments  oi  men  thatlw 
in  wait  to  deceive  P 

3.  You  fliould  be  fatisfied,  that  he  is  a  member  of 
a  church  with  which  you  may,  withafafe  confcience, 
maintain  public  and  local  communion.  If  he  belongs 
to  no  conititute  church,  he  can  have  no  call  to  preach 
the  gofpel,  If  he  belongs  to  a  church  that  habitually 
oppofes  the  truths  and  teftiraony  of  Jefus,  your  nearing 
him  is  a  public  ad  of  communion  with  ^^x :  and  you 
take  part,  for  the  time,  in  all  that  oppofition.  Though 
that  was  not  your  defign,  it  v/as  the  native  tendency 
of  what  you  aid  :  and  no  deiign  can  fandify  a  bad 
adion.  You  may  fay  your  communion  with  her  was 
but  occafional,  and  you  ufually  adhere  to  another 
church.  But  in  this  you  are  felf-condemned.  If  it  is 
lawful  to  join  with  her  once,  it  is  lawful  to  do  it  again, 
^ — and  fo  on  to  the  end  of  your  life  :  and  then  it  mufl 
be  unlawful  to  continue  in  a  ilate  of  feparation  from 
her;  for  all  unneceliary  feparation  is  fchifm. — Neither 
does  it  excufe  you,  that  you  have  no  cpmmiUnion  with 

her 


Of  Go/pel  Minijiers.  93^ 

her  in  fealing  ordinances,  but  only  in  hearing  a  fer- 
mon ;  for,  where  the  dodrine  of  a  church  is  corrupt, 
this  kind  of  communion  is  more  dangerous  than  the 
other;  as  you  are  more  liable,  to  infedion.  Promif- 
cuous  hearing  is  not  that  /owing  hejide  all  waters,  to 
which  a  bieffing  is  annexed ;  but  a  fruit  of  thofe  itch- 
ing  ears,  v/hich  began  to  be  the  plague  of  the  church, 
even  in  the  days  of  this  apoiUe  '^. 

Hence  alfo  we  may  learn,  what  a  fearful  doom  a- 
waits  all  final  defpifers  of  the  gofpel.  Fhey  defpife 
not  ijhrift's  AmbalTadors,  but  himfelf,  and  his  Father 
who  fent  him :  and  who  can  expedl  to  do  this  with 
impunity?  ^Ve  need  not  mention  the  vengeance  ta- 
ken by  the  Romans  upon  the  city  and  peopie  of  Co- 
rinth, for  the  violation  of  their  ambalTadors:  the  ven« 
geance  of  God  is  infinitely  more  terrible.  Confider 
what  befel  the  people  of  Ifrael,  in  the  days  of  Zede- 
kiah,  for  rejedting  the  melTage  of  God  in  the  mouth  of 
his  prophets  :  and  what  the  fame  people  fuffered,  by 
the  hands  of  the  Romans,  for'rejedling  this  embafly, 
when  brought  them  by  Chrifl  himfelf.  Yet  ftill  a 
forer  punifhment  awaits  them  who  refufe  him  that 
Jpeaketh  to  them /ro;7z  heaven,  by  means  of  his  ambaf- 
fadors  on  earth.  All  the  judgments  that  ever  were, 
or  can  be  infiided  upon  any  in  this  world,  are  but  a 
faint  emblem  of  what  is  referved  for  final  unbelievers, 
in  their  eternal  fiate.  Yea,  the  punilhment  that  fhall 
be  infiided,  at  the  fecond  coming  of  Chrilt,  upon  any 
other  denomination  of  finners,  will  be  light  jn  compa- 
rifon  of  theirs ;  for  the  lips  of  Truth  have  addreffed 
fuch  perfons,  in  thefe  awful  words;  It  fhall  he  more 
tolerable  for  Sodom  and  Gomorrha,  in  the  day  of  judg- 
ment than  for  you-\.     Hitherto,  fmher,  you  have  a 

way 

*  %  Tim.  iv.  3.  f  Matth.  x.  24 


94  ^^f  Character  and  Work 

way,  and  but  one  way  to  efcape :  give  a  kindly  re- 
ceptirin  to  our  melTage,  when  *we  pray  you,  in  Chrijfs 
Jlead,  to  he  reconciled  unto  God. 

To  conclude — We  may  herefee,whatablefling  the 
gofpel  is,  and  a  faithful  gofpel  miniftry,  to  thofewho 
are  favoured  with  them.     We,  who  enjoy  this  blef- 
ling,  have  an  opportunity  of  reftoratioi)  to  peace  and 
favour  with  God  ;  while  others,   who  have  it  not,  are 
left  to  perifh,  for  lack  of  the  knowledge  of  the  only 
method  of  peace.     How  beautiful  upon  the  mountains^ 
are  the  feet  of  him  that  hringeth  good  tidings^  that 
ptibli/beth  peace  *  P — Let  the  watchmen  lift  up  their 
*voicej  with  the  voice  together  let  them  fing,  becaufe 
to  them  is  this  grace  given,  that  they  ihould  be  am- 
lajfadors  for  Chrijf.     Well  may  they  fay,  as  David 
fays  on  another  account,   What  am  /,   0  Lord,  and 
what  is  my  Father* s  houfe,  that  thou  hajl  brought  me 
hitherto! — Let  all  the  inhabitants  of  our  Jerufalem 
rejoice:  let  them  celebrate  the  praifes  of  God,  in  a 
triumphant  fong ;   becaufe  we  ftill  have  an  opportu- 
nity of  hearing  the  joyjul  found.     Let  us  all  wonder 
at  the  condefcending  manner,  in  which  he  befeeches 
us,  to  accept  the  offered  peace :  and  let  us  praife  him 
for  committing  this  miniliry  to  men  hke  ourfelves, 
whofe  terror  cannot  make  us  afraid.     Let  us  praife 
him  for  a  fucceffion  of  faithful  ambaffadors  among  us : 
and  for  his  thrufti ng  forth  new  labourers  into  his  har- 
vefl  from  time  to  time.     Let  us  praife  him  for  the 
work  of  this  day  in  this  place.     And  let  us  teftify  the 
fincerity  of  our  gratitude,  by  a  prefent  improvement 
of  our  privilege  :  renouncing  all  further  holtility,  and 
being  reconciled  unto  God.     What  pjall  we  render  to^ 

the 

^  Ifaliih  lii.  7,  8. 


TJje  Charge,  95 

the  Lord  for  all  his  benefits  towards  us  P  Through  his 
grace,  we  will  take  the  cup  of  falvation,  and  call  upon 
the  name  of  the  Lord, 


The    charge. 

Reverend  and  dear  Brother, 
•ttOU  are,  this  day,  fet  apart  to  a  very  honourabk 
•I.  office:  to  be  an  AmbafTador  for  Ghrift.  I  feel 
myfelf  unworthy  to  wafh  the  feet  of  the  fervants  of 
fuch  a  Mafter ;  but,  being  honoured  to  bear  the  fame 
commiflion,  and  now  called  to  execute  my  office,  in 
delivering  to  you  the  inflrudtions  of  our  common  Maf- 
ter,— 1  dare  not,  from  any  fenfe  of  unworthinefs,  de- 
cline this  part  of  my  duty.  What  exhortations,  in 
the  mean  time,  I  deliver  to  you,  I  (hall  confider  as  e- 
qually  binding  upon  myfelf:  and  lam  confidant, that 
if  I  fpeak  according  to  this  word  *,  all  my  Reverend 
Fathers  and  Brethren  prefent,  will  alfo  view  them  as 
binding  upon  them. 

Permit  me,  firlt  of  all,  to  addrefs  you,  in  the  fame 
manner  as  you  and  I  mufl:  addrefs  all  thofe  to  whom 
we  are  fent.  I  pray  you,  in  Chrijl's  flead,  be  you  re- 
conciled unto  God.  1  mean  not  to  infinuate  that  you 
are%itherto  an  enemy  to  him:  this  can  only  be  known 
to  himfelf  and  to  your  own  confcience.  But  you  are 
fenfible  that  you  have  a  remainder  of  your  natural  en- 
mity againft  him,  which  it  is  your  intereft  daily  to  mor- 
tify :  and  you  will  find  con(tant  occalion  of  betaking 
yourfelf  anew  to  the  blood  of  reconciliation,  for  that 
purpofe.  Seek  more  and  more  acquaintance  with  vital 

religion. 

*  Pointing  at  the  Bible. 


g6  The  Charge. 

religion.  This  will  be  the  bell  mean  of  rendering 
your  work  a  pleafare,  and  of  qualifying  you  to  labour 
in  it,  with  fome  hope  of  fuccefs.  You  can  never  have 
fatisfadion,  nor  can  you  really  be  ferious,  in  praying 
others  to  be  reconciled,  or  in  preffing  the  motives  to 
it,  till  you  have  felt  their  influence  upon  your  own 
foul.  It  is  a  trite,  but  a  juft  obfervation,  that,  in  or- 
der to  affed  your  hearers,  you  mull  be  affecled  your- 
felf ;  but  how  fhail  you  be  affecled  with  thofe  truths 
you  deliver,  unlefs  you  have  telt  their  efficacy? 

Remember  that  you  are  an  ambalTador,  not  of  men, 
but  of  God  :  and  beware  of  ever  being  more  anxious 
to  pie afe  them,  than  to  be   accepted  of  Him      Let  it 
never  be  faid  of  you,  as  of  thofe  temporizing  believers 
among  the  rulers  of  the  Jews,  that  you  loved  the praife 
of  men,  more  than  the  praife  of  God.  i:\)pularity  has  oft 
been  a  fnare  to  the  moil  eminent  fervants  of  Chrift  : 
fuffer  not  yourfelf  to  be  bewitched  by  it.     No  man 
that  Wifhes  to  have  fuccefs  in  this  miniflry,  will  de- 
fpife  the  good  opinion  of  the  people  to  whom  he  is 
fent.     They  who  are  prejudiced  againft  your  perfon, 
are  not  likely  to  profit  by  your  miniftrations.     You 
will  therefore  guard,  mod  fcrupuloufly,  againll  giving 
the  fmallefl  occafion  for  fuch  a  prejudice.     If  any 
groundlefs  prejudice  is  taken  up,  you  will  then  have 
the  teflimony  of  a  good  confcience  to  comfort  you, 
and  the  alTurance,  that,  though  Ifrael  be  not  gathlred 
by  your  miniflry,  yet  will  God  be  glorified  :  nor  fliall 
you  fail  of  receiving  the  gracious  reward  of  your  work. 
If,  on  the  other  hand,  you  are  fo  happy  as  to  retain 
the  good  opinion  of  your  people,  thank  God  for  it, 
and  be  humble.     The  popular  opinion  is  no  fure  tefl 
of  merit.     We  have  feen  a  m.an  of  flerling  worth,  and 
of  fubflantial  abilities,  defpifed, — while  another,  un* 

worthy 


ne  Charge,  97 

worthy  to  be  compared  with  him,   was  applauded  to 
the  fkies.     No  wonder: — the  popular  voice  rejected 
Chrift,  and  chofe  Barabbas.     Neither  is  it  more  con- 
ftant  than  it  is  juft.     The  people  of  Lyftra,   one  day, 
extolled  Paul  as  a  god,  and  would  have  done  facrifice 
to  him:  the  next  day,  they  Honed  him  till  they  thought 
him  dead, — and  dragged  him  through   the  ftreets  of 
their  city,  to  the  burial  of  an  afs.     The  higher  you 
ftand,  in  the  popular  favour,  the  readier  you  are  to 
catch  a  fall:  as  the  cord  mufl  needs  break,  which  is 
ftretched  beyond  its  pitch.     Befides,  if  you  were  fure 
of  retaining  it,  nothing  can  be  more  dangerous  to  you, 
than  to  be  valued  above  your  true  worth.     Too  ma- 
ny inftances  has  the  Seceffion  Church  already  afford- 
ed, of  miniders,  whofe  talents  were  blalled,  and  they 
left  to  bring  difgrace  upon  their  charader;  as  a  judge- 
ment from  God, — becaufe  they  were  exalted,  in  men's 
efteem,  above   Chrift.     Our  glorious  Mailer  is  a  jea- 
lous God, — who  isjill  not  give  his  glory  to  another^  nor 
his  praife, — even  to  his  own  ambalTadors. 

Conlider  the  vail  importance  of  the  work  to  which 
you  are  called :  and  always  maintain  a  deep  fenfe  of 
your  own  infutficiency  for  it.     The  more  you  are  im^ 
prelTed  with  thefe,  thd  more  neceility  will  you  fee  of 
giving  yourfelf  wholly  to  it.    Be  injlant,  in  your  pub^ 
lie  work,  infeafon^   out  offeafm:  loiing  no  opportu^ 
nity  to  proiecute   the  embalTy  upon  which  you  are 
lent.     Neglecl  not  your  iludies  ;  nor  truft  too  much 
to  them.    Be  as  dihgent  in  preparing  your  dilcourfes, 
as  if  all  your  fuccefs  depended  on  it;   but  as  depend- 
ent upon  Divine  affillance  in  delivering,  and  as  open 
to  receive  it,  as  if  you  had  made  no  preparation — Ne- 
ver venture  to  a  pulpit  without  due  preparation,  wheii 
you  have^an  opportunity  for  it;  leil  God,  for  your  ar- 
*  N  rogance, 


pS  The  Charge. 

rogance,  confound  yoxx  before  the  people.  Yet  never 
decline  public  work  for  want  of  preparation,  when 
you  are  fo  called  to  it,  as  to  have  no  opportunity  to 
prepare ;  but  trufl  in  Chrifl  your  Mafter,  for  his  pro- 
mifed  affiftance  in  the  time  of  need. 

In  all  your  public  miniftrations,  guard  cautioufly 
againft  every  thing  that  tends  not  to  promote  the 
treaty  of  reconciliation.  Morality  is  good  :  but  let 
all  your  morahty  be  built  upon  Chrift  crucified.  En- 
tertain not  your  people  with  philofophical  refearches, 
or  metaphyfical  niceties,  or  learned  whims.  It  is  not 
the  wifdom  of  this  world,  but  the  religion  of  Jefus 
Chrift,  that  you  are  to  teach  them.  Avoid  fooli/h  and 
old  wives'  fables  ;  and  every  thing  below  the  dignity 
of  the  gofpel.  Let  your  flile  be  fimple  and  fublime: 
thefe  two  are  very  confiftent ;  yea,  in  a  gofpel  fer- 
nion,  they  are  infeparable.  A  prince  in  rags  is  in- 
fulted :  and  even  the  gofpel  of  Chrift,  in  a  tawdry 
drefs,  becomes  contemptible.  Bjjt  an  affeded  gaiety 
of  drefs  turns  the  prince  into  a  coxcomb  :  and  an  af- 
fedled  ftile  makes  both  a  minifter  and  his  dodrine  ri- 
diculous. The  food  of  our  fouls,  like  that  of  our  bo- 
dies, is  always  moft  wholefome,  when  leaft  beholden 
to  cookery. — Habituate  yourfelf  to  read  the  moft  ap- 
proved compofitions ;  efpecially  upon  divine  fubjedls : 
avoid  fervile  imitation,  and  indulge  your  own  natural 
tafte :  accuftom  yourfelf  to  fpeak  accurately,  in  pri- 
vate converfation.  In  public  fpeak  compofedly,  gram- 
matically, and  with  fo  much  melody  of  cadence  as 
not  to  offend  a  delicate  ear.  You  will  thus  acquire  a 
becoming  ftyle,  without  feeming  to  ftudy  it.  When 
thoughts  are  in  readinefs,  words  will  follow  of  courfe. 
The  weak  of  Chrift's  flock  will  underfland  you  :  and 
the  learned  will  not  defpife  you. 

Avoid 


Vhc  Charge.  9 

Avoid  as  death — every  dodrine,  however  plaufible, 
or  however  fafhionable,  that  is  not  founded  on  the 
word  of  God.  Weigh  every  fen  timent  in  that  balance, 
before  you  venture  to  exprefs  it :  and  remember  that 
the  fouls  of  men  are  at  ftake.  The  wholefome  food 
of  divine  truth  tends  not  more  to  nourifh  them,  than 
error  does  to  kill  them.  And  if  any  foul  fhall  be  poi- 
foned  by  your  means,  his  blood  will  God  require  at 
your  hand. 

Be  zealous  of  your  Matter's  honour  and  interefls,  as 
becomes  an  ambaiTador.     For  a  man  to  feek  his  own 
glory,  is  not  glory  :   but  to  feek  the  honour  of  Ghrift 
is  the  ready  way  to  find  true  honour  for  yourfelf.  Him 
that  honour  eth  vie,  fays  h^,  I  will  honour :  but  they  that' 
defpife  me.Jhall  be  lightly  ejleemed  *.     Bear  open  tef- 
timony,  as  occafion  requires,  againft  every  fin,  and  e- 
very  error,  in  the  pulpit.     Exert  yourfelf,  in  the  ex- 
ercife  of  difcipline,  to  purge  out  every  appearance  of 
the  old  leaven.     In  your  private  converfation,  fufFer 
not  any  fin  to  pafs,  in  your  prefence,  without  a  fuita- 
ble  reproof.     But  let  your  reproofs  be  tendered  with 
prudence,  with  meeknefs,  with  firmnefs,  and  with  a 
due  regard  to  the  difference  of  perfons  and  places.  By 
perfonal  obfervation,  1  am  convinced  that  a  reproof  fo 
guarded,  will  be  kindly  received,  and  will  produce  a 
happy  effe6l,  when  a  little  confultation  with  flefh  and 
blood  would  prevent  its  being  tendered.     Never  did  I 
fee  a  reproof  more  effedual,  than  one  that  was  con- 
veyed in  a  fimple  look. 

Give  all  due  deference  to  the  Reverend  Father, 
whofe  fellow-ambaffador  you  are  honoured  to  be  f  • 

You 

*  I  Sam.  ii.  30. 
•]•  The  late  Reverend  Mr  Johw  Whyte,  whofe  examplary  meekneir, 
and  unwearied  diligence  in  his  Maiter's  work,  rendered  him;  through  the 

Pivine 


lOO  "21^^  Charge. 

You  are  his  equal  in  point  of  office  ;  but,  I  trufl:,  you 
will  ever  demean  yourfelf,  as  much  inferior  to  him  in 
age  and  experience.  He  will  not  ufurp  over  you,  and 
you  mull  not  alTume  upon  him.  If  ever  there  fhould 
happen  a  difference  of  judgment  between  you,  in  mat- 
ters which  afFed  not  the  confcience,  you  know  whofe 
province  it  is  to  yield.  Beware  of  the  beginning  of 
Jilrife  :  the  bed  of  men,  and  of  minifters,  are  not  proof 
againfl  it.  Between  Paul  and  Barnabas,  a  difference 
once  arofe,  about  a  trifle,  fo  fharp  that  they  were  o- 
bhged  to  part,  If  ever  fuch  a  thing  fhould  happen 
between  you,  it  is  odds  but  you  will  be  to  blame.  Bis 
charader  has  long  been  known,  for  a  temper  eafy, 
peaceable,  and  yielding,  perhaps  to  excefs.  On  this 
account,  you  may  be  almofl  fure,  that  if  fuch  a  cafe 
Ihould  happen,  which  God  forbid, — even  though  you 
Ihould  not  deferve  the  blame,  all  the  world  will  lay  it 
upon  you. 

Maintain  a  conflant  intelligence  with  the  court  of 
Heaven.  Ambafladors  have  always  their  mefTengers 
jeady,  to  bear  an  account  to  their  mafters — of  all  their 
procedure,  to  afk  new  diredions,  upon  any  unexpedl- 
ed  emergence,  and  to  notify  the  fuccefs  of  their  nego- 
tiations. Go  thou  and  do  likewife.  In  all  thy  ways 
acknowledge  him,  and  he  JJjall  dire6i  thy  Jleps, — is  a 
rule  necefTary  to  be  obierved  by  all ;  but  more  necef- 
fary  for  a  minifter  than  for  any  other  man.  From 
God  you  mull  have  all  your  ftrength  and  furniture 
for  your  work ; — and  ail  your  fuccels  in  it.  To  him, 
therefore,  you  are  to  look  for  it,  by  a  lively  faith,  and 

by 

Divine  blefling,  more  ufeful  im  the  church,  than  many  men  of  more  Ali- 
biing abilities.— After  having  been  fome  time,  laid  afide  from  public  work, 
by  the  infirmities  of  old  age,  he  was  called  home,  jn  the  beginning  of  thj? 
|,'iar,  while  employed  in  family-worlliip.  ' 


ne  Charge.  loi 

fey  unceafiftg  and  fervent  prayer*  Pray  for  alliflance 
and  diredion — in  your  clofet-preparations,  in  your 
public  adminiftrations, — in  the  exercife  of  both  the 
lcey5-r-of  dodlrine  and  of  government.  Pray  for  your 
people,  and  pray  with  them,— in  public,  in  their  pri- 
vate houfes,  and  in  your  clofet ;  that  they  may  Mot 
receive  the  grace  of  God  in  vain.  If  you  have  a  pray- 
ing difpofition,  you  will  never  want  errands  to  the 
throne  of  grace,  both  in  your  own  behalf  and  in  theirs. 

Be  careful  to  adorn  the  doctrine  of  God  your  Savi- 
our in  all  things.  In  vain  will  you  drive  to  promote 
the  treaty  of  reconciliation  by  your  doctrine,  if  you 
fet  an  example  of  rebelHon  in  your  private  life  :  This 
will  have  influence-— much  more  than  fuliicient  to  de- 
feat the  other.  Avoid  not  only  every  iin,  but  every 
appearance  of  evil:  and  every  thing  upon  which  the 
deceitful  tongue  may  put  a  bad  conflrudion,  or  found 
a  flanderous  accufation.  Many,  you  may  be  fure,  will 
-wait  for  your  halting  :  and  you  will  not  De  long  with- 
out temptations.  But,  as  1  hope  you  will  teach  others, 
— learn  alfo  yourfelf,  denying  ungodlinefs  and  worldly 
hifls,  \o  live  foherly,  righteoujly  and  godly,  in  the  pre- 
fent  world :  looking  for  that  hlejfedhope,  and  the  glori- 
ous appearing  of  the  great  God  and  our  Saviour  Jefus 
Chrifl, 

Finally,  My  fon,  he  flrong  in  the  grace  that  is  in 
Chrijl  Jefus,  Your  work  is  arduous  and  difHcult  : 
hut  your  fure  and  all-fujicient  help  is  in  the  name  of 
Jehovah,  who  created  the  heavens,  and  who  framed  the 
earth.  Your  flock  of  furniture,  though  not  in  your 
own  hand,  is  inexhauftible ;  and  your  reward  is  fure. 
See  that,  by  a  conllant  exercife  of  faith,  you  draw  all 
your  fupplies  from  that  infinite  fulnefs  that  d\wQ\h  in 
iChrift   bodilv.      Preach  by  faith:    lludy  by  faith: 

pray 


102  Addrefs  to  the  People. 

pray  in  faith  :  walk  by  faith  :  live  by  faith : — and  ac- 
cording to  your  faith  be  it  unto  you. 

Grace  be  with  thee.     Amen. 


nPO  you,  the  people  of  this  Congregation,  I  fhall 
•*"     not  now  fay  much.     God  has  granted  your  de- 
fire,  and  your  eyes  fee  both  your  teachers.     It  will  be 
dreadful,  if,  while  giving  you  what  you  fought,  he 
fend  leaimefs  into  yo\x\:  fouL     You  have  reafon  to  fear 
that  it  may  be  fo,  if  you  was  influenced,  in  your  de- 
lire  to  have  another  minifter,  by  any  unlawful  or  lini- 
Her  motive.     If  it  was  your  contempt  of  the  gofpel, 
as  already  difpenfed  among  you, — if  it  was  a  reftlefs, 
turbulent  and  fadious  fpirit, — if  it  was  your  having 
itching  ears,  as,  alas  I  is  the  cafe  v^^ith  too  many  in  the 
prefent  generation,- — or  a  vain  defire  to  be  like  your 
neighbours,  by  having  an  eloquent  or  popular  man  to 
be  your  minifter, — Then  1  fear  it  is  with  you  and  your 
young  minifter,  as  it  was  with  Ifrael  and  their  king. 
You  did  not  defpife  God's  aged  fervant,  but  himfelf : 
he  has  given  you  a  minifter  in  his  anger,  and  you  have 
reafon  to  fear,  that  he  will  take  him  away  in  his  wrath. 
But,  beloved,  we  hope  better  things  of  you,  and  things 
which  acccwpany  J'alvation,  though  we  thus  f peak*     I 
truft  you  fought  a  minifter  from  the  Lord,  from  a  An- 
gle and  upright  defire,  of  having  the  great  treaty  of 
peace  the  more  effedually  carried  on  among  you:  that 
the  work  of  your  former  paftor  might  not  prove  a  bur-, 
den  to  him,  in  his  old  age ;  nor  your  fouls  be  deprived 
of  their  portion  of  meat  in  due  feafon,  through  his  in- 
ability to  difpenfe  it  to  you.     I  truft,  you  have  looked 
for  God's  diredion,  in  the  choice  you  were  to  make, 

and 


Addrefs  to  the  People.  103 

and  this  day's  work  is  the  fruit  of  his  diredion  given. 
If  this  is  the  cafe,  you  have  reafon  to  beheve  that  he 
has  granted  your  defire,  in  his  love :  that  the  Lord's 
fervant,  this  day  ordained  among  you,  (hall  be  a  blef- 
jfing  to  you,  and  that  you  (hall  be  a  comfort  to 
him. 

The  relation  between  him  and  you  is  now  fixed  : 
and,  like  every  other  relation,  this  has  its  duties,  bind- 
ing upon  the  one  fide,  as  well  as  on  the  other.  He  is 
conftituted  an  ambaflador  of  God  to  you :  as  fuch  re- 
ceive him,  honour  him,  and  ejleem  him  highly,  in  love, 
for  his  work' -^  fake.  But  beware  of  provoking  God  to 
blaft  him  to  you,  by  efteeming  him  above  his  Mailer. 
Receive  the  word  at  his  mouth,  not  as  the  word  of 
men ;  but,  as  it  is  in  truth,  the  word  of  God.  Re- 
ceive it  not  imphcitly ;  he  is  a  fallible  man,  like  your- 
felves :  but  fearch  the  fcriptures  daily,  whether  thefe 
things  be  fo.  Suffer  patiently  the  word  of  exhorta- 
tion at  his  hand.  Submit  to  his  admonitions,  his  re- 
proofs, and  thofe  cenfures  which  every  one's  cafe  may 
require, — as  if  they  came  from  his  Mailer  himfelf. 
And  beware  of  taking  offence  at  his  faithfulnefs.  He 
muil  lift  up  his  voice,  among  you  like  a  trumpet;  to 
P^ew  to  all  his  hearers  their  tranfgrefjlons,  and  to  the 
members  of  this  Congregation,  in  particular,  their  fins. 
And  it  will  be  hard  indeed,  if  he  cannot  be  faithful  to 
his  Mailer,  without  giving  offence  to  you. 

Beware,  efpecially  you  of  the  elderihip,  of  pre- 
fuming  to  diredl,  or  diclate  to  him  in  any  thing  that 
belongs  to  his  office  as  an  ambaifador.  It  is  the 
duty  of  your  ofhce,  to  concur  with  your  miniilers, 
and  even  to  advife  them,  in  all  that  pertains  to  the 
government  of  the  church,  and  the  adminiilration  of 
her  public  funds :    But,  in  matters  purely  dodrinal, 

ycu 


104        '  Addrefs  to  the  Peopled 

you  have  no  right  to  interfere.  They  are  your  fer=* 
vants,  indeed,  for  Jefus'.fake  :  but  they  are  to  ferve 
you  by  Chrifl's  direclion,  not  by  yours.  From  him 
they  have  received  their  commidion :  and  to  him, — 
not  to  you, — they  mull  be  accountable  for  the  execu- 
tion of  it. 

Be  not  furprized,  when  you  find  him  a  man  of  Hke 
paffions  with  others ;  or  difcover  in  him  thofe  imper-* 
fedions,  infirmities  or  faiHngs, — which  you  have  not, 
as  yet,  had  occafion  to  obferve  :  or  which,  in  prefent 
circurailances,  you  have  not  been  forward  to  take  no- 
tice of.  I  truft,  he  has  not  more  foibles  or  weaknelTes 
than  other  men  :  but  he  cannot  be  mortal  and  be 
without  them  :  ^nd,  tho'  you  may  be  blind  to  them 
now,  you  will  difcover  them  in  due  time.  When  you 
do,  you  mull  bear  with  them,  and  cover  them  in  love: 
knowing  that  you  Hand  in  need  of  the  fame  indul- 
gence from  him,  and  from  one  another. 

You  have  promifed  him  a  comfortable  fubfillence 
among  you :  and  1  hope  you  will  always  make  con- 
fcience  of  performing  the  promife.     It  is  fit,  that  he 
who  labours  in  fuch  work,  fhould  be  as  free  as  poffible, 
from   all  entanglement  with   the  affairs  of  this  life ; 
that  he  may  pleafe  him  who  hath  chofen  him  to  be  an 
ambaflador.     Jt  is  the  more   necelTary  to  put  you  in 
mind  of  this  duty  now,  as  it  is  the  duty  that,  of  all  o- 
thers,  your  miniller  himfelf  will  have  leall  freedom  to 
inculcate.     He  will  rather  fuffer  an  injury,  in  this  re- 
fped,  than  give  you  occafion  to  fay,  or  to  think,  that 
he  is  more  careful  in  feeking  yoiirs  than  yoii.     But,  if 
you  can  periiiade  yourfelves   that  the  gofpel  is  of  as 
much  value  to  you,  as  any  of  the  common  neceffaries 
of  life, — for  inllailcc,  the  ihoes  you  wear, — you  will 

not 


Addrefs  to  the  People.  105 

not  find  this  duty  fuch  a  burden  as  it  ufually  feems  to 
be. 

You  are  fenfible,  that  the  fame  duties  which  you 
owe  to  him,  you  owe,  in  a  dill  higher  degree,  to  your 
former  paftor,  who  has  laboured  fo  long,  and  with  fo 
much  fuccefs,  among  you.  It  is  not  with  two  mini- 
fters  as  with  two  mailers :  you  may  love  the  one  and 
not  hate  the  other:  you  may  be  attached  to  the  one, 
and  yet  not  defpife  the  other.  They  are  both  fervants 
of  the  fame  mailer ;  ambaffadors  from  the  fame  court: 
and,  being  employed  in  the  fame  work,  are  entitled 
to  the  fame  reception  and  entertainment. 

Above  all,  be  careful  to  receiye,  in  a  becorping  man- 
ner, the  meiTage  that  they  bear.  Without  this,  your 
refped  for  their  perfons  will  neither  be  of  much  value, 
nor  of  long  continuance :  and  if  you  are  enatlcd  to 
do  this,  you  will  fcarcely  fail  in  dutifulnefs  to^them. 
€onlider  that  where  much  is  given,  much  is  alfo  requi- 
fed.  Your  privilege  is  now  double  to  that  of  moil  o- 
ther  congregations :  and,  if  it  is  miiimproved,  your 
fin  will  be  doubly  aggravated.  Confider  how  dange- 
rous it  is  to  continue  enemies  to  God.  You  can  hope 
for  no  vidlory  in  that  war :  neither  is  it  poffible  to  e- 
fcape  :  and  how  dreadful  a  thing  is  it,  to  fall  into  the 
hands  of  the  living  God?  Confider  the  ineftimable  value 
of  the  bleffing  offered  you.  In  being  reconciled  to 
God,  you  fhall  not  only  enjoy  peace  but  favour :  you 
fliall  even  be  made  fons  of  God,  and  heirs  of  everlaft- 
ing  happinefs  and  glory .^ — Confider  what  obligations 
you  have,  this  day,  ^laid  yourfelves  under,  to  hearken 
to  the  ambafl^adors  of  peace.  You  have  called  them 
to  labour  among  you.  The  principal  bufiaefs  that 
they  have  in  charge  from  their  Mailer,  is,  to  publiih 
the  word  of  reconciliation  -among  you  r  nor  can  you 
*  O  hi7C 


to6  ^{idrefs  to  the  People, 

have  any  bufinefs  with  them,  unlefs  you  refolve, 
through  divine  grace,  to  comply  with  the  purport  of 
their  mefl^ge.  Influenced  by  all  thefe  cbniidera- 
tions,— as  often  as  you  hear  the  glad  tidings  of  the 
gofpel  from  their  mouth,  be  concerned  to  give  theni 
the  hearing  of  faith:  and  embrace  the  offered  peaceL 
—Embrace  it  now.  This  moment  it  is  offered  to  eve- 
ry individual  in  this  numerous  affembly :  and  per- 
haps it  is  the  laft  offer  of  it  that  fome  of  you  fliall  en- 
joy. Now  is  the  accepted  ti7ne;  behold,  now  is  the 
day  offalvation,  Ltoo  have  the  honour  to  be  an^/^z- 
'  J)aJJador  for  Chrijt :  as  though  God  did  befeech  you  by 
me»  Ipra^  you  in  Chriji's  Jiead^  be  ye  reconciled  unto 
God.    .•..--....:-•■•        ■■.■:--  ■■'■' 


SERMON 


SERMON     III. 

Stedfa/lne/s  in  the  Caiife  of  Cbrift  recommended. 

Preached  at  the  opening  of  the  ASSOCIATE  SY- 
NOD, at  Edinburgh,  in  May  1780. 


Ret.  iii.  11. 


behold  I  come  quickly:  hold  that  fajl  which  thou  hajl ;  thai  no  man 
take  thy  crown. 

GREAT  and  manifold  are  the  privileges  that  the 
Head  of  the  Church  has  bellowed,  both  upon 
her  and  her  members,  even  in  this  world.  But  he  has 
hot  left  them  at  liberty  to  ufe,  or  difpofe  of  them  a^ 
they  pleafe.  In  every  thing  that  he  has  conferred 
iipon  us,  himfelf  flill  retains  a  property.  He  has  de- 
termined what  improvement  we  ought  to  make  of  e- 
very  thing  that  we  enjoy :  he  takes  exad  notice  how 
thefe  his  appointments  are  obferved :  and  he  has  aflli- 
ted  us,  that  he  will  return,  in  a  little,  to  call  for  an  ac- 
count of  our  flewardfhip. 

And  according  to  every  man's  improvement  of  what 
he  now  poflefTes,  fhall  be  his  final  lot,  in  the  day  of 
Chriil's  appearing.  He  who  is  found  faithful  in  the 
little  that  is  now  entrufted  with  him,  fhall  then  be 
made  ruler  over  much.  But  the  man  whonegledls  his 
talents,  fhall  be  accounted  a  wicked  fervant :  much 
more  he  that  abufes  them,  to  the  detriment  of  his 
Miller's  intereits.  So  alfo  fhall  he,  who,  through  cow- 

O  2  ardice 


lo8  Stedfajlnefs  in  the  Caufe 

ardice  or  indifference,  fufFers  himfelf  to  be  robbed  of 
them,  by  any  enemy.  Such  a  man,  inftead  of  refto- 
ring  to  the  mailer  his  own  with  ufury,  ihall  not  be  a- 
ble  to  return  even  the  talent  that  he  had  received. 
And  inftead  of  the  crown  of  immortal  glory,  that  Ihall 
be  the  reward  of  every  faithful  and  wife  fervant,  that 
man  fhall  be  taken,  as  an  unprofitable  fervant,  and 
caji  into  outer  darknefs ;  where  fhall  he  everlafting 
wailing  and  gnashing  of  teeth.  If  thefe  things  are 
duly  confidered,  it  will  plainly  appear  to  be  the  inte- 
reft,  as  well  as  the  duty,  of  every  profefTor  of  Chriftia- 
nity,  to  endeavour  a  conftant  obedience  to  our  Lord's 
injundron,  addrelTed  to  the  church  oi Philadelphia,  m 
this  text. 

John^  the  fpn  Zebedee,  the  difciple  whom  Jefus  lo^ 
ved,  having  outlived  ail  the  reft  of  the  apoftles,  and 
arrived  at  a  very  great  age ;  was  banifhed,  during  the 
bloody  reign  of  Domitian,  to  the  ijland  that  was  cal- 
led Fatmos.for  the  word  of  God,  and  for  theteflimony 
of  Jefus  Chrifl.  This  ifland,  though  about  thirty  miles 
in  circumference,  was  little  inhabited  or  frequented. 
It  lay  off  the  weftern  coaft  of  the  Leffer  Jfia;  about 
fix  leagues  fouth  from  the  iHand  Samos ;  and  twenty, 
fouth  weft  from  the  city  of  Ephefus.  In  this  ifland, 
as  himfelf  informs  us,  he  wrote  this  book  :  about  the 
year  of  our  Lord  96 ;  twenty-five  years  after  the  de- 
ilrudion  of  Jerufalem. 

After  the  general  introdudion  and  infcription,  which 
are  contained  in  the  firft  chapter,  we  have  the  feven 
epiflles,  which  John,by  thefpecial  command  of  Chrifl, 
wrote  to  the  fame  number  of  churches,  which  were  in 
what  was  called  the  provincial  Afia;  and  all  at  no 
great  diilance  from  the  ifland  where  he  then  was. 

Thefe 


OfCbrtJl  Recommended.  109 

Thefe  epiftles  take  up  the  whole  of  this  chapter,  and 
.  the  preceding. 

The  words  now  read  make  a  part  of  the  Jixth  of 
them,  which  was  diredled  to  the  angel  of  the  church  of 
Philadelphia,  Of  this  name  there  were  anciently  three 
cities;  one  in  Egypt;  one  in  Syria;  and  this  in  the 
Lefler  AJia,  It  flood  on  the  banks  of  the  river  Cay- 
Jier,  at  the  foot  of  mount  Imolus :  and  in  a  very  fruit- 
ful foil.  But,  being  fubjedl  to  frequent  thunder  and 
earthquakes,  it  never  rofe  to  be  a  place  of  great  con- 

fequence It  is  now  fubjedl,  as  well  as  the  reft  of  that 

country,  to  the  the  dominion  of  the  Turks,  And  it 
is  faid,  that,  to  this  day,  Chrillians  enjoy  more  liber- 
ty there,  than  in  moll  places  under  that  government : 
there  being  Hill  four  churches  of  the  Greek  commu- 
nion in  that  city.  When,  or  by  whom,  the  gofpelwas 
iirft  publifhed  here,  is  uncertain.  We  know  that 
Paul  travelled,  more  than  once,  through  the  countries 
of  Phrygia  and  Pamphylia:  and  as  Philadelphia  lay  di- 
redlly  between  thefe  two,  it  is  not  improbable,  that  he 
was  the  firft  planter  of  this  church. 

In  this,  as  in  all  the  reft  of  thefe  epiftles,  our  Lord 
begins  with  giving  fuch  an  account  of  himfelf,  as  corre- 
fponded  to  the  condition^of  this  qhurch,  v.  7, — He  pro- 
ceeds to  a  commendation  of  this  church,  and  particu- 
larly of  her  a7igel  or  minifter ;  becaufe  in  much  weak- 
nefs,  ftie  had  conftantly  adhered  to  the  faith  ofChrift; 
and  had  not  been  aftiamed,  nor  afraid  to  a^^uch  his 
name,  ver.  8.  He  promifes  to  deliver  her  from  thofe 
judaizing  teachers,  who  had  wrought  much  mifchief- 
there,  as  well  as  in  the  other  churches  ; — by  convert- 
ing them  to  the  purity  of  the  Chriftian  faith;  and  con- 
vincing them  that  he  had  loved  her,  ver.  9.  He  en- 
gages, as  a  gracious  reward  of  her  ftedfaft  adherence 

to 


ti6  'Stedfaftnefs  in  the  Caiife 

to  his  trutii,  to  preferve  her  from  that  public  calamity, 
"which  was  about  to  come  upon  all  the  parts  of  the 
Roman  empire ;  or,  at  leaft,  upon  Chriftians  through 
the  whole  extent  of  it,  ver.  lo.  '2he  hour  of  tempt  a- 
iion,  here  intended,  is  thought  to  be  the  third  general 
ferfecution,  that  took  place  under  the  Emperor  Tra^ 
jan :  though,  if  we  were  more  fully  acquainted  with 
the  hiftory  of  thofe  times,  we  might  be  capable  of  a- 
fcertaining,  with  more  exaclnefs,  the  meaning  of  this, 
and  various  other  paflages  in  thefe  epiftles. 

In  this  verfe,  our  Lord  exhorts  this  church,  and 
more  efpecially  her  office-bearers,  to  perfift,  with  fted- 
failnefs  and  coiiftancy,  in  that  adherence  to  his  truths 
and  caufe,  which  he  had  commended  a  little  before^ 
and  promifed  gracioully  to  reward.  In  it,  more  particu^ 
larly,  we  may  obferve  the  three  things  following: 

I.  An  intimation  given  of  the  fpeedy  approach 
of  a  folemn  and  interefting  event;  Behold  I  come 
quickly. 

II.  A  neceflary  and  important  duty  recommended, 
in  the  profped  of  that  event ;  bold  that  fajl  whicU 
ibou  haft. 

III.  A  very  awful  danger  to  be  avoided,  by  a  care- 
ful performance  of  tljatduty;  that  no  man  take  th^ 
crown. 

What  Chrift  here  fays  to  the  church  of  Philadel- 
phia, is  part  of  what  the  Spirit  Jaith  to  all  the  churches. 
And  what  is  here  faid  to  the  angel  of  this  church,  is  as 
really  faid  to  the  office-bearers  and  judicatories  of  e 
very  church,  to  the  end  of  the  world  :  and  to  this  Sy 
nod  alnong  the  reft.  And  the  fenfe  of  the  words  may 
W  thus  exprefl. 


Qf  Chriji  Recommended.  j  1 1 

*  It  is  the  indifpenfible  duty  of  every  Church, — of 

*  every  member  of  every  church, — and  more  efpecial- 

*  ly  of  thofe  who  are  honoured  to  bear  the  office  of  a 

*  Gofpel  Miniflry, — ftrenuoufly  to  hold  fail:  all  that 

*  with  which  Chrift  has  entrufted  them;  in  the  fure 

*  profpe(5l  of  his  fpeedy  coming  to  judgment :  left,  by 

*  letting  any  part  of  it  flip,  they  fall  fhort  of  th^t 

*  crown  of  life,  which  he  will  then  bellow,  upon  alj 

*  who  fhall  be  found  faithful  in  keeping  the  word  of 

*  "his  patience.' 

All  that  is  propofed,  in  this  difcourfe,  is  only  to  give 
fome  brief  explication  of  each  of  the  three  things,  al- 
ready noticed,  in  the  general  divifion  of  the  words ; 
and  then  to  conclude  with  fome  improvement.. 

The  Firjl  thing^  to  be  explained  is,  The  intimation 
here  given  of  the  fpeedy  approach  of  a  great  and  in- 
terefting  event ;  Behold  t  come  quickly.     We  can  be 
at  no  lofs  to  determine  who  is  the  Speaker  in  this  paf- 
fage.     The  prophet  defcribes  him,  in  the  firft  chapter 
of  this  Book,  i 3th  i4th  i.5ih  and  i6th  verfes.     Yea, 
he  def  hbes  himfelf,  in  the  7th  verfe  of  this  chapter. 
And  neither  of  thefe  defcriptions  can  apply  to  any  o- 
ther  perfonj  but  bur  Lord  Jefus  Chriii.     He  it  is,  who 
hold eth  the  Jlars  iji  his  right  hand ^  and  walketh  in  the 
midji  of  the  golden  candlejlicks :  and  out  of  \v\\o{t  mouths 
proceedeth  a  /Jjarp  two-edged  Jword.  He  alone  bath  the 
key  of  Davids  openi?ig  fo  as  no  man  canjhut;  d.nd  /Jjut^ 
ting  that  none  can  open. 

'  ■'  There  are  various  fenfes,  in  which  Chrift  may  be 
faid,  and  has  been  faid,  to  com.e.  We  read  of  bis  co^ 
ming  into  our  world,  in  human  nature,  tofni/b  tranf- 
grejfion^  and  make  an  end  of  Jin,  In  this  fenfe  fpake 
c,'  V     '    '■■  ■'     '    ■  ■'   '  the 


112  Stedfajlnefs  in  the  Caufe, 

the  patriarch  *.  The  fceptre  /Jjall  not  depart  from  Ju- 
dab, — until  Shiloh  come.  We  hear  of  his  coming  to 
execute  judgments  upon  an  unbelieving  and  rebelli- 
ous people :  a  dreadful  inftance  of  which  took  place 
among  the  Jews,  about  forty  years  after  his  refurrec- 
tion.  This  is  that  coming,  which  bimfelf  is  general- 
ly underftood  to  mean,  when  he  fays, — there  he  fome 
Jlanding  here  whoJbaU  not  tajle  of  death,  till  they  fee 
the  So7i  of  Man  coming  in  his  kingdom  f.— -^ — The 
fcriptures  alfo  fpeak  of  his  coming  in  a  gracious  way 
by  a  free  and  full  communication  of  the  influences  of 
his  Spirit,  to  revive  his  work  in  the  church.  Of  this 
is  the  prophet  Haggai  to  beunderftood  J.  Iwilljbake 
all  nations,  and  the  defire  of  all  nations  JJj all  come :  for 
to  this  an  infpired  apoflle  appUes  the  paifage  §.  In  a 
word,  there  is  his  final  coming  to  judgment;  of 
which  himfelf  teftifies  at  the  conclufion  of  this  book, 
in  words  very  limilar  to  thofe  here  ufed ;  Surely  I  come 
'quickly. 

The  warning  in  the  text  has  been  underftood,  by 
different  expcfitors,  of  all  thefe,  except  the  firft.  Some 
undeiftand  it  of  his  coming  to  execute  vengeance  upon 
hypocrites  and  unbelievers,  particularly  in  that  hour 
oj  temptation,  which  is  foretold  in  the  preceding  verfe : 
as  if  he  had  faid,  *  Though  thou  hajl  hitherto,  kept  the 
^  ^ord  of  my  patience,  and  though  I  have  promifed  to 

*  keep  thee  in  the  hour  of  temptation;  yet  if  thou  wilt 

*  have  the  accomplifhment  of  this  promife,  thou  muH 

*  continue  to  keep,  and  hold  it  fail :  for  that  hour  is 
^  not  far  off.     I  am  juft  coming  to  fend  it  upon  them 

*  that  dwell  upon  the  earth.' — Some  underftand  it  of 
his  coming  in  a  gracious  way :  and  they  think  it  re-? 
fers  to  the  deliverance  from  the  hour  of  temptation. 

'  Thoq 

*  GeD.  xlix.  10.    t  Matth.  xvi.  28.    J  Hag.^n.  7.    J  Heb.  3^ii.  %k* 


Of  Chrifi  Recommended.  1 1  ^ 

^  Thou  hall  kept  my  word,  and   thou  mayeft  be  en- 

*  couraged  to  keep  it  ftill,  in  the  aflured  hope  of  re- 

*  ceiving  the  promifed  reward ;  for  the  hour  of  temp- 

*  ration,  though  fharp,  fhall  be  but  Qiort.     1  will  fpee- 

*  dily  come,  not  only  to  keep  thee,  but  alfo  to  deHver 

*  all  my  people  from  it,  in  the  different  parts  of  the 

*  world  :  and  to  grant  them  a  reviving  time.' 

But,  1  apprehend,  the  words  cannot  be  underftood, 
with  propriety,  of  any  other  coming  of  Chrift,  but  his 
final  coming  to  judgment :  commonly  called  his  fe- 
cond  coming.  The  fpeedy  approach  of  the  hour  of 
temptation  could  have  little  influence  with  this 
church,  as  an  argument  to  hold  faft  ;  when  fhc  had 
exprefs  fecurity  for  prefervation  from  it.  And,  for 
the  fame  reafon,  the  argument  drawn  from  its  being 
fpeedily  over,  could  be  of  little  weight, — But  the  con- 
fideration  of  Chrift's  fecond  coming,  had  the  fame  force 
with  the  Chriftians  of  Philadelphia,  that  it  has  with 
regard  to  all  others.  Befides,  it  is  only  at  his  fecondt 
coming,  that  the  crown  is  to  be  conferred  upon  thofe 
who  hold  faft.  And  if  we  compare  this  palTage  with 
others,  that  are  allowed  to  refer  to  that  great  event, 
the  manner  of  expreffion  is  fo  very  fimilar,  that  no 
one  can  perfuade  himfeif — they  are  meant  of  different 
events.  I'his  is  particularly  the  cafe,  with  regard  to 
the  paffage  already  mentioned,  in  the  clofe  of  the  laft 
chapter  of  this  book. 

That  Ghrifl  fhall  come  again,  to  judge  the  quick 
and  the  dead,  at  the  laft  day,  is  a  truth,  of  which  we 
are  as  much  affured,  as  of  any  thing  eife  that  God  has 
revealed.  To  this  himfeif  bore  a  dying  teiiimony, 
when  he  fald,  before  the  Jewifh  banhedrim,  Hereafter 
yejjjalljee  the  Son  of  Man  Jitting  oit  the  right  hand  of 
*  P  God, 


114  Stectfajlnefs  in  the  Caufe 

God,  and  coming  in  the  clouds  of  heaven  *.  But  when 
that  decifivef  day  fhall  be,  it  is  impoflible  to  deter- 
mine. Many  attem  pts  have  been  made,  to  fix  the  precife 
time  of  it :  Biit  all  fuch  attempts  have  only  ferved  to 
evince  the  folly,  not  to  fay  the  impiety,  of  thofe  who 
made  them.  And  the  fame  will  be  the  fuccefs  of  all 
future  attempts  of  the  fame  kind.  Even  Chrifl  hira- 
felf,  while  in  our  world,  inftead  of  pretending  to  ^x 
it,  declared,  that  of  that  day  and  hour  knoweth  no  man; 
no  not  the  angels  that  are  in  heaven :  neither  the  Son, 
hut  the  Father  -f\  It  is  purpofely  kept  a  fecret ;  that 
all  may  watch  and  pray,  and  be  ever  ready  for  the 
coming  of  t lie  Lord. 

Yet  there  are  certain  figns  of  the  times,  by  which 
we  may  judge,  in  fome  degree,  concerning  the  ap- 
proach of  that  folemn  day.  As  we  have,  in  fcripture, 
aconcife  hidory  of  God's  procedure  towards  the  church, 
from  the  beginning  of  the  world,  till  the  completion 
of  the  facred  canon;  fo  we  have,  particularly  in  this 
book,  a  fliort  prophetical  account  of  the  principal  e- 
vent.s,  that  have  takeii  place  iince  it  was  written,  and 
that  will  take  place,  in  relation  to  the  church,  till  the 
end  of  time.  And  were  it  not  that  thefe  prophecies 
are  purpofely  delivered  in  fuch  terms,  that  they  cannot 
be  fully  underilood,  till  the  event  explain  them, — from 
ibem  much  might  be  gathered,  towards  determining 
how  long  the  world  I  hall  (land.  As  it  is,  when  we  fee 
thefe  prophejcies  accompliflied,  we  ought  to  confider 
every  event  foretold  in  tlierri,  as  a  ilcp  towards  the  fe- 
cond  coming  of  Chrilh  We  may  judge,  with  tolera- 
ble precifion,  how  much,  of  what  Chrill  has  foretold, 
is  already  pad  :  'and  from  thence  we  fnay  form  con- 
jectures, as  to  Vv'hat  is  yet  to  come. 

Judging 

*  Matth.  xxvi.  64.  t  JMark  xiil.  32. 


Of  Chrijl  Recommended,  1 1^ 

Judging  by  this  rule,  a  very  fmall  degree  of  atten- 
tion may  convince  us,  that  the  great  event,  of  which 
we  fpeak,  is  neither  very  far  off,  nor  very  near.     It 
cannot  be   at  a  great  diftance,     A  good  many  years 
before   this  book  was  written,  the  Apoftle  Paul  confi- 
dered  the  period  in  which  he  wrote,  as  the  laft  times*. 
In  this,  and  other  paffages  o^  the  prophecy  of  this  hook, 
our  Lord  fpeaks  as  if  he  were  already  on  his  way.  He 
fpeaks  not  of  future  time,  I  will  come;  but,  in  the  pre- 
fent.  Behold  I  come  quickly.     Even  then,  he  was  ma- 
king preparation    for  his    adual    appearing :    Since 
that  time,  feventeen  hundred  years  have  almoft  elap- 
fed :  And  a  great  many  events  have  happened,  that 
are  here  foretold.     Thus  it  appears,  that  he  has  alrea- 
dy made  a  confiderable  progrefs,   towards  his  fecond 
coming. 

Neither,  on  the  other  hand,  can  it  be  very  near. 
Various  important  events  mull  yet  take  place,  before 
the  myflery  of  God  he  finifhed.  For  inftance  ;  though 
the  Jews,  God's  ancient  people,  have  long  been  hrokett 
off  for  their  unhelief  yet  God  is  able  to  graff  them  in 
again :  and  we  are  affured  he  will  do  it,  in  his  owQ 
time  and  way.  For  though  hlindnefs  in  part  is  hap- 
pened to  them,  till  tlJefulnefs  of  the  Gentiles  be  come  in;. 
yet, when  that  ihall  have  taken  place,  then  all  Ifrael 
/hall  he  faved  f.  The  Turkifh  empire, — or,  at  leaft, 
the  Mahomedan  religion,  of  which  that  empire  is  th& 
principal  fupport, — is  to  be  overthrown;  that  way  maiy 
be  made  for  the  converfion  of  the  Je»v^s :  the  greateft 
part  of  whom  ^re  fcattered,  thro'  the  different  parts 
of  that  extenlive  mon»iT-'hy.  This  is  what  interpre- 
ters generally  un^^^icfland,  by  the  pouring  out  of  the 
'vial  upov  the  river  Euphrates,  whereby  the  waters 

P  2  thereof 

*  Heb.  1. 1.  t  Rom.  xi-  23,-26. 


il6  Stedfaftnejs  in  the  Caufe 

thereof  ^ix-^h^  dried  up;  that  the  way  of  the  kings  of 
the  eafi  may  he  prepared  *.  The  church  of  Chrifl:  is 
to  be  advanced,  to  a  Itate  of  dignity,  as  v/ell  as  of 
tranquillity  and  peace,  fuperior  to  any  thing  that  ever 
Ibe  has  enjojed  heretofore  ;  and  is,  at  the  fame  time, 
to  have  her  boundaries  extended,  over  the  whole  ha- 
bitable world.  In  that  profperous  ftate  flie  is  to  con- 
tinue, for  a  conliderable  length  of  time:  the  fcriptures 
exprefs  it  by  a  thoufand  years,  A  defcription  of  it  we 
have,  in  the  twentieth  chapter  of  this  book,  from  the 
beginning  to  the  7th  verfe. — Whether  we  underftand 
that  thoufand  years  of  a  definite,'  or  of  an  indefinite 
time;  whether  we  confider  them  as  commencing  at" 
the  Reformation,  or  at  the  total  downfall  of  Anti- 
chrifl ; — we  are  lure,  that  a  great  part  of  them  is  yet 
to  come.  Yea,  we  are  fure,  that  a  principal  part  of 
the  glory  that  belongs  to  that  period,  has  never  yet 
appeared  in  the  world.  They  muft  have  an  opinion, 
of  the  prefent  fiate  of  the  proteilant  churches,  by 
anuch  too  favourable,  who  confider  it  as  agreeing,  in 
almofl  any  refpecTt,  witii  the  defcription  juft  now  re- 
ferred to. 

In  a  fpeciai  manner,  the  fcriptures  aflure  us,  that, 
in  ord^r  to  pave  the  w^ay  for  this  profperous  flate  of  the 
church,  and  for  the  fecond  coming  of  Chrifl,— -the 
whole  fabric  of  fuperftition  and  idolatry,  that  has  been 
fo  artfully  raifed,  and  fo  long  fupported,  in  the  RomiJJj 
church,  fh^Il  be  overthrown  from  the  foundation  As 
Paul  afTures  his  Thefialonians,  that  the  day  of  Chrifl 
Ihould  not  come,  except  there  Hiould  h^^a  Jailing  away 
frfl,  and  that  man  of  fin  (1  ouki  le  revealed,  the  fon  of 
perdition  -]-  ;  fo  may  w^e  be  likewile  affared,  that  it 
i^all  not  come,  until  that  wicked  one  he  confum^d^  with 

"^       ev.  xvi.  12.         t  a  ThefiV  ii.  3,  S.o 


Of  Chrijl  Recommended,  1 1 7 

the  breath  of  the  Lord's  mouth,  and  deflroyed  with  the 
'^rightnefs  of  his  corning.  It  is  fome  time  iince  this 
kingdom  of  antichrift  began  to  fall ;  but  when  he  fliall 
be  totally  overthrown,  none  has  yet  been  able,  pofi- 
tively  to  determine.  Reformation  has,  for  many  years, 
been  making  but  a  flow  progrefs.  Rather,  the  king- 
dom of  graven  images  has,  in  fome  places,  been  gain- 
ing ground.  It  has  been  fo,  in  an  alarming  degree, 
among  ourfelv^es.  And  I  pray  God,  that  the  deadly 
wound,  which  w^as  given  to  the  head  of  the  heajl,  by 
the  Reformation,  may  not  yet  be  healed:  and  we  per- 
mitted to  go  back  even  to  Babylon,  before  we  be  deli- 
'uered.  But,  if  it  fli(^uld  even  be  fo,  we  are  firmly  af- 
fured,  that  the  kingdom  of  Chrift  (hall  prevail  at  laii : 
and  the  cry  fliall  be  heard,  Babylon  the  great  is  fallen^ 
is  fallen^  and  JJjall  no  more  arife.  To  accomplifli  all 
thefe  important  events,  mufl:  needs  require  a  confider- 
able  fpace  of  time:  and  therefore,  we  may  reafonably 
conclude,  that  the  coming  of  Chrifl  is  not  yet  very 
near. 

Concerning  the  manner  of  his  coming,  or  the  tranf- 
actions  of  that  great  and  dreadful  day,  we  propofe 
not  to  fpeak  at  large.  At  a  time  when  the  inhabi- 
tants of  the  world  v/ill  have  as  little  expedation  of  it, 
as  we  have  this  day, — the  Son  of  God  will  defcend 
from  heaven,  in  human  nature :  adorned  v/ith  all  his 
ov/n,  and  all  his  Father's  glory  :  accompanied  by  all 
the  hofts  of  eled  angels,  and  with  all  the  myriads  of 
glorified  faints.  He  will  defcend  wittj  a  Jlbout,  with 
the  voice  of  the  archangel,  and  with  the  trumpet  of 
"God;  by  the  aftonifliing  found  of  which,  the  dead 
Ihall  be  roufed,  from  the  fleep  of  thoufands  of  years  : 
and  they  that  are  alive  on  the  earth  fliall,  in  a  moment 
be  fo  changed^  as  that  no  difference  fhajl  remain,  be- 
tween 


5 1 S  Stedfqftnefs  in  the  Cauje 

tween  them  and  thofe  that  have  been  longell  in  theii 
graves.  Then  the  faints,  both  dead  ^nd  living,  fhalV 
be  caught  up  together^  in  the  clouds^  to  m^et  the  Lord 
in  the  air.  Being  fet  on  his  right  hand,  acknowled- 
ged by  him,  in  the  fight  of  an  affembled  world,  and 
adjudged  to  wear  a  crown  of  eternal  life  ,and  glory  in 
his  prefence, — they  Ihall  join  with  him  in  judging  and 
condemning  reprobate  angels  and  men.  And  the fe 
/hall  go  away  into  everlajling  punijbment ;  hut  the 
righteous  into  life  eternal  *. 

There  is  no  other  event  of  equal  importance  as  this, 
to  any  man  or  woman  :  .§)r  we  muft  all  appear  before 
the  judgment  feat  of  Chrifi,  There  we  mufl:  give  an 
impartial  account  of  all  the  deeds  done  in  the  body, 
whether  good  or  bad:  of  all  the  privileges  that  e- 
ver  we  enjoyed, — of  all  the  talents  that  were  com- 
mitted to  our  trull, — of  all  the  opportunities  we  had 
to  improve  them. — of  all  our  improvement,  and  all  our 
negled,  and  all  our  abufe  of  them.  There  every  eye 
Jh  all  fee  the  great  Judge :  and  every  one  (hall  receive 
a  fentence  from  him,  final  and  irreverfibie,  according 
Z6  his  works  fiicUl  be.  Neither  friend  nor  enemy,  dead 
ncr  living,  fiiall  be  able  to  fit  his  fummocs.  "^f  here 
(liall  be  no  appeal  from  his  fentence :  ncr  any  delay 
of  its  execution. 

We  may  be  well  afiared,  that  none  of  us,  in  this 
generation,  flrali  continue  alive,  at  the  ftcond  coming 
of  C;  iiit.  Vvc  muft  ail  be  fwept  away  by  the  befom 
of  ccath,  as  huridreds  of  generations  have  been  before 
us. —  V^et,  it  coiiceins  us  all,  to  be  prepared  for  his  co- 
ming, as  much  as  if  we  knew  that  it  would  be  to- 
morrow; and  trial  ic'd'  ihould  then  be  alive  and  re- 
main,    it  is  but  a  iittie  when   he  will  come  to  every 

individual 

■*  Matth.  xxT.  46. 


Of  Chrijl  Recommended.  1 19 

individual  among  us,  by  his  melTenger  death.  In  the 
fame  eftate,  in  which  death  finds  us,  it  will  leare  us. 
And  after  death,  we  can  undergo  no  change,  till  the 
refurreclion.  In  the  fame  eftate,  therefore,  that 
death  finds  us,  we  will  be  found  at  the  coming 
of  Chrift.  If  we  are  not  prepared  for  that  great 
event  before  death,  we  can  never  be  prepared  at 
all ;  for  there  is  no  preparation  in  the  grave,  whither 
we  go. 

We  proceed,  Secondly,  To  the  confideration  of  the 
duty,  that  is  recommended  to  us  in  the  text,  and 
ought  to  be  pradlifed  in  the  view  of  Chrift's  coming  ; 
as  it  is  expreft  in  thefe  words,  hold  that  fajl  which 
thou  haft.  And  here  it  may  be  proper  to  enquire, 
What  it  is  that  we  are  called  to  hold f aft?  and  what 
is  to  be  underftood  by  our  holding  it  faft  ? 

l/?»  What  we  are  called  to  hold  faft,  may  in  part, 
be  gathered  from  the  preceding  part  of  this  epiftle.  If 
we  view  the  text  in  its  connedlion  with  what  goes 
before,  we  fhail  fee  what  the  church  of  Philadelphia 
had ;  and  this  is  what  (he  is  called  to  hold  faft 

Through  the  good  hand  of  God  upon  her,  this 
church  had  attained  a  good  meafure  of  conformity  to 
the  will  of  Chrift  ;  both  in  her  dodlrine  and  pradlice. 
Of  all  the  feven  churches,  to  whom  thefe  epiftles  Were 
diredled,  there  are  but  two,  in  which  our  Lord  finds 
nothing  to  reprove  ;  \h2iX  0^  Smyrna,  and  this' of  PZ?f- 
ladelphia-  The  chuTches  of  Ephefus,  of  Pergamos, 
and  of  Thyatiray  are  all  highly  commended ;  but  ft  ill 
he  hath  fomewhat  againft  them.  But  againft  this 
church  he  brings  no  charge  at  all.  She  had  attained 
fome  degree  of  purity  :  and  fhe  was  endeavouring  to 
iTiaintain  it ;  as  far  as  v/as  confident  with  human  im- 

perfedion, 


120  Stedfajlnefs  in  the  Canfe 

perfedion,  anel  with  her  own  particular  infirmities,  fot 
fhe  had  but  a  little  firength.  Her  imperfedion  and 
infirmity  he  gracioully  overlooks :  and  exhorts  her  to 
hold  faft  that  degree  of  purity  which  ihe  had  attained. 
As  every  church,  as  well  as  every  perfon  mufh  be  im- 
perfect, while  in  this  v/orld, — it  will  always  be  necef- 
fary  to  make  progrefs,  in  conformity  to  the  pattern 
/hewn  in  divine  revelation.  But  it  is  pecuharly  Ihame- 
ful  when  a  church  falls  backward,  and  fuffers  herfelf 
to  lofe  what  (he  had  formerly  attained.  Some  defeds 
and  imperfeciions  might  be  winked  at,  in  an  infant 
church, — or  one  that  was  juft  emerging  from  the  dark- 
nefs  of  fuperflition,  and  was  aiming  at  further  refor- 
matio n,— which  would  be  altogether  intolerable  in  a 
church  that  had  been  of  long  Handing,  and  had  for- 
merly been  remarkable  for  her  purity  and  zeal.  Thus 
a  great  degree  of  folly  and  impertinence  may  be  born 
with  in  a  child ;  but  if  a  man  who  had  acquired  a  re- 
putation for  w^ifdom,  fliould  return  to  fuch  chiidifh 
things,  he  would  be  thought  to  have  loft  his  fenfes. 
What  the  Spirit  of  God  fays,  with  regard  to  particu- 
lar perfons,  may,  with  the  fame  propriety,  be  applied 
to  churches:  If  anyman  draw  hack,  my  foul JJmll  have 
710  pie  afar  e  in  him  *. 

It  is  likewife  apparent,  that  this  church  had  been 
remarkable  for  her  zeal  and  adivity,  in  contending 
for  the  truth :  and  had  refilled  many  temptations  to 
fall  from  her  own  ftedfaftnefs.  She  had  kept  the 
«ic;or^  of  Chrift,  the  word  of  \vis  patience,  and  had  7iot 
denied  bis  name.  What  fne  had  formerly  kept  fo 
llrenuouily — was  undoubtedly  a  part  of  what  fhe  now 
had :  and  this  alfo  ihe  was  called  to  hold  fajl.  She 
was  not  to  remat  in  her  zeal :  nor  to  fuffer  herfelf  to 

be 

*  Heb.  X.  38. 


Of  Chrift  RecommehdelL  xit 

he  overcome  by  temptations  that  flie  had  formerly  re- 
filled. She  was  not,  in  any  time  coming,  to  give  up 
with  any  part  of  that,  fof  which  flie  had  fo  laudibly 
contended  hitherto.  Though  the  members  of  a  church 
are  changed  from  time  to  time,  (he  continues  the  fame 
church,  through  all  fucceeding  generations ;  while  a 
church  continues  in  the  fame  place,  or  among  the 
fame  people.  And  if  ever  any  church  is  found  to  let 
that  flip,  which  had  been  juftly  matter  of  teftimony 
with  her  before, — her  former  practice  will  rife  up 
in  judgment  againfl  her:  and  (he  will  be  felf-con- 
demned. 

But  every  church  that  has  the  word  of  divine  reve- 
lation in  her  hands,  may  be  faid  to  have,  all  that  this 
word  contains :  and  all  tbat — every  church,  as  well 
as  the  church  of  Philadelphia,  is  called  to  hold  fafl. 
Though  the  word  of  ChviU's  patience  is  frequently  un- 
derflood  to  mean,  that  part  of  revealed  truth,  which 
is  peculiarly  born  down  and  oppofed,  in  any  particular 
period ;  yet,  it  muft  be  viewed  as  comprehending  all 
that  is  contained  in  the  fcriptures  at  large.  ^  This  was 
it  that  the  church  of  Philadelphia  had  kept:  this, 
therefore,  fhe  now  had :  and  this  fhe  is  commanded 
Hill  to  hold  fall.  W  hatever  Chrift,  as  the  great  Pro- 
phet fent  from  God,  hath  made  knov/n  to  the  church, 
is  committed  to  her,  to  be  kept  pure  and  entire ;  and 
to' be  tranfmitted  to  fucceeding  generations,  in  the 
fame  condition  in  which  it  was  received.  To  this  pur- 
pofe  fpeaks  the  pfalmift  Afaph  *.  He  hath  efiahlijhed 
a  tefiimony  in  Jacob,  and  appointed  a  law  in  Ifrael ; 
'which  he  commanded  our  fathers ,  that  they  fhould  make 
them  known  to  their  children.  'That  the  generation 
to  come  7night  know  them,  evenj.he  children  who  fhoulci 
^  Q^  he 

*  Pfal,  LxxYiii.  5.6. 


1 2  i  Stedfajlfiejs  in  the  Caufe 

he  horn:  who  fhould  arife,  and  declare  them  to  their 
children.  To  enumerate  all  the  parts  of  this  facred 
depofuum,  which  Chrift  has  entrufted  to  the  church ; 
and  which  every  member  of  the  church  (hould  exert 
himfelf  to  retain,  to  improve  during  his  own  life,  and 
to  deliver  entire  to  pofterity, — would  be  impoffible  in 
one  difcourfe.  We  cannot  but  mention  a  few  ge- 
nerals. 

1.  We  are  called  to  hold  fajl  all  thofe  dodlrines, 
which  are  taught  in  the  fcriptures  of  truth,  and  exhi- 
bited as  the  matter  of  our  faith.  The  church  of  Chrift 
is  called  the  pillar  and  ground  of  truth  * :  to  intimate^ 
that  it  belongs  to  her  to  fupport  the  truth,  to  prefer ve 
it  from  oblivion  and  from  corruption,  and  to  exhibit 
it  to  public  view  ;  as  a  pillar  fupports,  preferves,  and 
exhibits  the  infcription  that  is  written  upon  it.  No 
divine  truth  h  made  known  to  us  in  vain.  But,  what- 
ever was  the  end  of  its  revelation,  that  end  muft  be, 
fo  far,  loft,  if  any  fuch  truth  is  either  forgotten  or  per- 
verted,— by  ignorance  or  by  error.  However  little 
value  may  be  put,  by  fome  men,  upon  fome  truths ; 
fcecaufe  they  are  pleafed  to  call  them  circumftantial, 
there  is  not  one  propofition  contained  in  the  word  of 
God,  which  is  not  worthy  to  be  contended  for,  even 
to  a  rejljling  unto  blood.  Chrift  himfelf  mentions  it, 
as  one  main  end  of  his  coming  into  the  world ;  and 
all  his  followers  fhould  conlider  it  as  a  principal  end 
of  their  exiftence,  that  they  fhould  hear  witnefs  to  the 
truth  f .  ' 

2.  W^e  fhould  holdfajl  all  the  laws  of  Chrift's  king- 
dom. As  in  the  character  of  a  prophet,  he  has  given 
us  a  complete  fyftem  of  divine  truth,  containing  all 
that  we  ought  to  believe  concerning  God  \  fo,  in  the 

charader 

*  I  Tim,  iii,  15.  f  John  xviii.  37* 


Of  Chrijl  Recommended.  £23 

chara6ler  of  a  Lawgiver  and  King,  he  has  given  us  a 
perfed  code  of  laws,  containing  all  that  God  requires 
of  us.  Thefe  laws  he  enjoins  the  church  to  obferve:  and 
to  fee  that  they  be  obferved  by  all  her  members.    To 
the  church  reprefentative,  f.  e,  to  the  judicatories  of 
the  church,  he  has  given  power  and  authority  to  exe- 
cute thefe  laws,  and  to  enforce  the  obfervation  of 
them :  not  with  pecuniary  mul6ls,  not  with  corporal 
punifhments,  nor  wuth  civil  penalties  of  any  kind;  but 
with  thofe  wholefome  cenfures,  that   himfrlf  has  in- 
iiituted  in  his  word, /or  edification,  and  not  for  defiruc- 
tion.     If  any  of  the  laws  of  Ghrifl  be  forgotten,  or  fall 
into  defuetude, — if  the  church,  in  her  conflitute  ca- 
pacity tranfgrefs  them,  or  fuffer  them  to  be  tranfgref- 
fed  by  her  members, — fhe  is  difobedient  to  the  injunc- 
tion in  the  text;    and  is  in  danger  of  loling  her 
crown. 

3.  We  mud  hold  fqft  every  ordinance  of  divine  wor- 
fhip,  that  is  appointed  in  the  word  of  God :  nothing 
mud  be  added  to  them, — nothing  diminifhed  from 
them.  Every  man,  that  has  a  fervant,  conliders  it  as  his 
indifputable  right,  to  determine  how,-  and  with  what 
he  will  be  ferved.  And  furely  that  right  cannot  be 
denied  to  God  himfelf.  That  fome  kind  of  worfliip 
is  due  to  him,  no  perfon,  who  acknowledges  the  being 
of  a  God,  can  deny.  How  he  is  to  be  worlhipped, 
himfelf  has  made  known  to  the  church,  in  all  ages. 
To  negledl  any  part  of  his  inftituted  worlhip,  is  not 
only  to  difobey,  but  to  rob  him.  And  to  pretend  to 
worfliip  him  by  what  he  has  not  inftituted,  is  to  ufurp 
his  prerogative.  Thus,  all  will-wor/hip  is  a  fpecies  of 
idolatry,  and  is  equally  dangerous  to  him  that  invents, 
and  to  him  that  pradlifes  it.  The  examples  oi  Nadah 
and  Ahihu,  of  Korah  and  his  company,  of  Uzza  and 

Q^  2  the 


524        '  Stedfajinefs  in  the  Caufe 

the  men  of  Beth-Sheme/h,  of  king  UT^iah,  and  various 
others,  are  recorded  in  fcripture,  for  the  exprefs  pur- 
pofe  of  warning  all  men,  that  they  take  not  upon  th-em 
to  approach  unto  God,   unlefs  m  the  diie  order,     Be- 
iides,  all  corruptions  in  the  worlliip  of  God  are  fo  ma- 
ny grievous  injuries  done  to  the  church  herfelf.    Thofe 
ordinances  by  which  God  is  w^orfbipped— are  likewife 
the  appointed  means,  by  which  he  maintains  commu- 
nion with   his  worfhippers ;  and  in  fo  doing,  affords 
them  a  happinefs  fuperior  to  all  that  can  arife  from 
the  abundance   of  corn  and  wine.     In  proportion  as 
thefe  ordinances  are  corrupted,  our  communion  with 
God    is    prevented,  and   oUr  happinefs  confequently 
inarred.    Thofe  fuperilitious  rites,  that  fome,  who  call 
themfelves  Chriftians,  have  introduced  into  the  wor- 
ihip  of  God,  many  of  which   are  Hill  retained  in  a 
neighbouring  church,  are  undoubtedly  much  to  blame^ 
for  that  ignorance  of  vital  religion,  that  fo  mournfully 
prevails  among  their  people. 

4.  We  are  to  hold  f aft  thdit  form  of  government  which 
Chriit  has  eftabhlhed  in  his  church.  Very  early  did 
ambition  and  carnal  poHcy  begin  to  have  influence 
with  thofe  who  had  the  affairs  of  the  church  in  their 
hands.  This  led  them  to  model  the  church  of  Chriit; 
after  the  pattern  of  the  kingdoms  of  this  world.  By 
this  means  the  popiih  hierarchy  was  eilablifhed,  the 
m^jlery  of  iniquity  \N2iS  completed,  and  antichrilt  was 
xaifed  tp  his  throne.  At  the  Reformation,  the  princes 
of  this  world,  fenfible  how  incompatible  the  popiih 
form  of  government  was,  with  the  peace  of  civil 
fiates, — took  it  for  granted,  that  ail  church  govern- 
ment would  be  fo,  that  was  independent  of  the  power 
of  the  civil  magiftrate.  For  this  rcafon,  they  attemp- 
ted to  fubjed  the  church  to  the  ftate :  and  make  ec- 
'  clefiafllcal 


Of  Clhrijl  Recommended,  125 

elefiaftical  government  a  mere  branch  of  the  civil  po- 
licy.    In  this  attempt  they  were  but  too  fuccefsfale 
Hence  every  national  church,  at  this  day  profeding 
the  proteftant  rehgion,  is  degenerated  into  an  appen- 
dage of  the  civil  goyernment:  juft  as  the  various  king- 
doms of  Europe  were  formerly  conlidered,  and  treated, 
as  appendages  of  the  bee  of  Rome.     The  native  con- 
fequence  of  this  is,  that  it  is  now  become  falliionable, 
to  teach,  and  believe,  that  all  church  government  is  a 
matter  of  mere  indifference:  that  Chrill  has  inftituted 
GO  particular  form  of  government  in  his  church;  but 
has  left  it  to  the  civil  magiilrate,  or  elfe  to  1  know  not 
•  whom,  to  fet  up,  in  every  church,  what  form  of  go- 
vernment they  think    moll  agreeable.      According  to 
this  doctrine,  prefbytery  may  be  the  beft  form  of  go- 
vernment in  one  church,  epifcopacy  in  another,  inde- 
pendency in  a  third,   and  fo  on.     But  Chrift's  dove^ 
his  iindeJUed,  that  catholic  church  which  is  his  fpoufe, 
— fj"  but  one.     She  is  a  regular  organized  body,  whofe 
parts  are  all  homogeneous,  and  agree  with  one  anor 
ther. — The  King  of  Zion  is  not  fo  carelefs  about  the 
ilate  of  his  kingdom,   nor  fo  unfaithful  over  his  Fa- 
ther's houfe,   as  to  leave  it  to  any  man,   or  any  let  of 
men,  to  model  it  according  to  their  pleafure.     He  has 
inftituted  a  form  of  government  in  it,   eflentially  dif- 
ferent from  all  the  kingdoms  of  this  world,  and  total- 
ly independent  upon  them  .  which  none  has  power  to 
change.     The  man  who  attempts  to  change  it,  ufurps 
the  throne  of  Chrift  •  and  the  church  that  fubmits  to 
any  fuch  change,   does,  in  fo  far,  renounce  her  head, 
and  fet  up  another  in  his  place.     I  trull  we  are  all  fa- 
tisfied,   and  therefore  it  would  be  fuperfluous  now  to 
prove,  that  this  form  of  government,  which  Chrill  has 
inilituted,  is  the  Frejbyterial;  the  clTence  of  vvhi.h 

con  fills 


3  26  Stedfaflnefs  in  the  Caufi  '  '"     "^ 

conlifts  in  the  eXad  parity  of  all  the  miniflers  of  the 
church,  and  the  due  fubordination  of  her  judicatories. 
For  that^  let  us  continue  zealous,  as  we  would  ap- 
prove ourfelve$  faithful  fubjeds  and  fervants  of  Jefus 
ChriO. 

5.  We  muft  hold  faft  all  the  privileges y  rights,  and 
immunities y  that  Chrift,  in  his  hoiy  word,  has  be- 
queathed and  defponed  to  his  church,  or  to  her  mem- 
bers;  for  inftance,  the  right  of  the  church  to  call  her 
own  ailemblies,  the  right  of  the  Chriftian  people  to 
choofe  their  own  office-bearers ;  and  all  others  of  a  li- 
milar  nature.  Thefe  are  not  to  be  tamely  given  up, 
to  any  that  would  rob  us  of  them :  much  lets  are  they 
to  be  voluntarily  refigned  into  the  hands  of  the  great 
men  of  the  world, — as  has  been  fliamefuUy  don^  a- 
mong  us.  They  mud  be  retained  at  all  hazards,  and 
contended  for  with  unlhaken  firmnefs :  not  merely  on 
account  of  their  value  to  us,  or  from  regard  to  our  own 
intereft  ;  but  chiefly,  from  refped  to  him  by  whon:> 
they  were  bellowed ;  and  under  an  impreilion  of  the 
ibleran  account  that  we  muft  give  of  all  that  he  has 
bellowed  upon  us,  at  his  coming.— -If  we  do  otherwife^ 
we  are  guilty  of  the  fame  fm,  that  is  fo  fharply  repro- 
ved in  the  church  of  Judah,  I  gave  her  corn  and  wine 
and  oil,  and  multiplied  herjilver  and  gold;  which  they 
prepared  for  Baal  *. 

6.  As  a  mean  of  preferving  all  the  reft,  we  muft 
bold  faft  that  pure  and  holy  difcipline,  which  Chrift 
has  fet  up  as  a  hedge  about  his  church,  and  about  all 
that  (he  pofleiTes.  However  unwilling  fome  members 
of  the  church  may  be,  to  fubmit  to  the  difcipline  of 
the  Lord's  houfe,  however  remifs  fome  may  be,  in  the 
;adminiftration  of  it,— however  much  ilander  and  re- 

proacli 

^  Hof.  ii.  «.     . 


Of  Cbrijl  Recommended,  iiy 

proach  they  may  fufFer,  who  would  endeavour  to  be 
faithful  in  this  refpedl, — and  'however  little  effedl  it 
has,  for  reclaiming  offenders,  in  our  day  ;  it  will  al- 
ways be  found,  that  where  the  exercife  of  difcipline 
is  relaxed,  that  church  does  not  long  retain,  either  her 
purity,  or  her  other  privileges.  How  can  fhe  ?  when  the 
hedge  of  God's  vineyard  is  broken  down,  what  can  be 
fafe  within?  when  no  due  endeavours  are  ufed  to  purge 
out  the  old  leaven^  who  can  be  furprized,  if  the  whole 
lump  be  leavened  P 

idly^  If  any  enquire  what  we  are  to  underitand  by 
our  holding  fajl  thefe  things  ?  It  includes  the  follow- 
ing parti<;ulars« 

I.  An  unfhaken  adherence  to  them  all,  notwith- 
ftanding  any  attempts  of  enemies  to  draw  us  alide. 
The  expreffion  in  the  text  necelTarily  fuppofes  fuch 
attempts.  There  can  be  little  occafion  for  holding 
faft  a  thing,  unlefs  there  be  fome  danger  of  its  flipping 
through  our  fingers,  or  elfe  of  its  being  wrefted  from 
us  by  fome  external  force.  As  it  was  the  main  defign 
of  Chrift's  coming  into  our  world,  to  deflroy  the  works 
of  the  devil ;  fo  it  has  always  been  Satan's  principal 
defign  to  dellroy  the  works  of  Ghrift  :  to  render  abor- 
tive what  he  has  done  for  his  people,  and  to  deprive 
them  of  all  thofe  advantages  which  he  has  procured 
for  them,  or  bellowed  upon  them.  Of  the  pure  doc- 
trines of  Ghriit  he  labours  to  deprive  the  church,  by 
fowing  the  tares  of  error,  and  by  introducing  floth  and 
ignorance  among  her  members.  He  labours  to  rob 
her  of  the  laws  of  Ghrift,  or  elfe  of  all  the  benefit  that 
fhe  might  derive  from  them,  by  leading]  her  members 
into  fcandalous  pradices,  and  by  preventing  the  regu- 
lar exercife  of  difcipline.    He  deprives  her  of  the  pure 

worihia 


128  Stedfaflnejs  in  the  Caufe 

worfhip  of  God,  by  introducing  fuperftition  and  idola-^ 
try  in  its  place  And,  in  general,  every  thing  that 
our  Lord  requires  us  to  holdfq/l,  Satan  endeavours  to 
take  from  us,  either  by  force  or  by  fraud  In  all  our 
endeavours  to  bold  \ifajl  we  mufl:  ftill  have  an  eve  to 
this:  and  while  we  flruggle  to  maintain  our  polTeffion, 
our  endeavours  fhould  (till  be  adapted  to  refjft  the  e- 
nemv,  according  to  the  manner  in  which  he  exerts 
himfelf  again fl  us. 

2.  it  includes  an  open  and   condant  avouching   of 
that  adherence,   notwithdanding  all  temptations,   of 
whatever  kind,  to  the  contrary.    It  is  not  enough  that 
we  hold  fait,  in  our  hearts,  thofe  truths  which  Chrift 
has  revealed,   continuing  unfhaken   in    our   faith   of 
them  :  it  is  alfo  necelTary,  that  we  hold  f aft  the  prof ef- 
Jion  of  owv  Jaitb  without  zvavering  *.      A  profellion  of 
the  name  of  Chrift,  where  there  is  no  real  adherence 
to  him  in  the  heart,  is  an  open  mocking  of  God ;  but 
tO'fatisfy  ourfelves  wdth  believing  in  the  heart,  or  in- 
deed to  pretend   to  it,  is  to  deceive  ourfelves ;  unlefs 
conftffion  is  made  uuith  the  mouth  unto  falvation.     It  is 
indilpenfibly  requiiite  that  we  give  Chrift  our  heart ; 
but  it  is  alfo  requiftte  that  we  confefs  him  before  men. 
When   we  do  not,  we  fhew   that  we  are  afhamed  of 
him :  we  materially  deny  his  name.     Sometimes  the 
enemy  ftrives  to  lead  us  aftray  in  this  refped;,  by  pro- 
mifing  great  advantages  in  the  w^ay  of  denying  Chrift: 
foinetimes  he  endeavours  to  terrify  us,  by  threatening 
or  inflicting  many  evils,  upon    thofe   v^ho   faithfully 
perfift   in   confefling   him:    and   often  both  thefe  are 
joined  together.     But  it  is  our  duty  to  harden  our- 
felves ahke  againft  all  his  allurements  and  againft  all 
his  terrors.      With  cheerfulnefs  muft  we  forego  every 
advantage  that  can  be  attained  by  turning  our  back 
2  -  upon 

*  Ileb.  X.  23.     ' 


Of  Chrijl  Recommended,  1 29 

upon  Chrift  :  and  refolve  to  fuffer  the  lofs  of  all  things, 
rather  than  give  up  the  fmalleft  article  of  what  he  has 
entrufted  us  with.  Yea,  we  mull  notjhefitate  a  mo- 
ment, about  fubmitting  to  the  worft  that  devils  or  men 
can  inflicl,  rather  than  even  feem  to  be  afliamed  of 
him.  Sufficient  to  balance  all  earthly  confiderations 
is  that  folemn  declaration  made  by  our  Lord  himfelf  *; 
Whofoever  Jhall  confefs  me  before  men,  him  will  I  con- 
fefs  before  my  Father  who  is  in  heaven.  But  whofo- 
ever  /ball  deny  me  before  men,  him  will  I  alfo  deny  he-* 
fore  my  Father  who  is  in  heaven. 

3.  A  flrenuous  contending  for  it,  when  we  fee  it 
impugned,  bom  down  or  oppofed :  and  when  any  at- 
tempt is  made  to  deflroy,  or  take  it  out  of  the  way. 
All  Chriftians,  while  in  this  world, .mult  conlider  them- 
felves  as  foldiers,  and  foldiers  in  the  field.  As  we  may 
be  aflli red  that  the  enemy  will  not  only  feek  our  de- 
ftrudion,  but  alfo  the  deftrudion  of  all  that  we  have ; 
and  particularly  of  all  that  belongs  to  the  Captain  of 
our  falvation  among  our  hands;  fo  we  mull  exert  our- 
felves,  not  only  for  our  own  prefervation,  but  like  wife 
in  defence  of  all  that  Chrill  has  left  among  us.  A 
foldier,  in  the  day  of  battle,  mull  be  peculiarly  atten- 
tive to  his  colours,  and  ready  at  all  hazards,  to  defend 
them.  The  word  of  Chrifl's  patience  is  the  Ghridian's 
colours, — the  banner  which  God  hath  given  to  them 
that  fear  him,  that  it  may  be  dif played  becaufe  of  the 
truth  f  ;  and  in^its  behalf  we  Ihould  exert  ourfelves  to 
the  utntoll.  *  Whoever,  in  our  fight  or  hearing,  fet 
themfelves  in  oppolition  to  any  thing  that  we  have 
received  from  Chriil,  we  muft  not  only  bear  a  fuitable 
tellimony  in  its  behalf;  we. mull  likewife  fet  Ol::- 
felves  for  its  defence  :  not  with  carnal  weapons, 
*  R  but 

*  Matth.  X.  3T,  32.  f  Pfal.  ix.  4. 


1^0  Stedfajlnefs  in  the  Caufe 

but  with  arguments  drawn  from  the  word  of  God, 
and  from  found  reafon.  Neither  a  fenfe  of  our 
own  weaknefs,  nor  of  the  fuperior  ftrength  of  the 
enemy,  fhould  influence  us  to  defert  the  caufe. 
Still  we  fhould  quit  ourfelves  like  men,  and  be  firong: 
in  a  firm  dependence  upon  his  gracious  afliftance,  who 
has  chofen  the  fooli/Jj  things  of  the  world  to  confound 
the  wife,  and  the  weak  things  of  the  world  to  confound 
the  things  that  are  mighty  *.  Thus  we  are  to  contend 
earnefily  for  the  faith,  and  for  every  thing  eUe,  that 
Chrift  hath  once  delivered  to  the  faint s> 

4.  It  necefTarily  includes  a  careful  and  habitual  im- 
provement of  all  that  Chrill  hath  given  us,  in  the 
manner  that  correfponds  to  his  defign  in  bellowing  it. 
We  have  nothing  for  which  we  mull  not  be  accounta- 
ble to  him  that  gare  it.  Nor  has  Chrift  given  us  any 
thing,  that  may  not,  through  his  grace,  be  fo  impro- 
ved, that  he  may,  at  his  coming,*  receive  his  own 
with  iifury.  Chriftianity  is  no  mere  fpeculative  fci- 
ence.  The  laws  of  Chrift  are  of  no  ufe  to  us,  if  they 
ferve  not  to  regulate  our  pradice.  Every  truth  that 
he  has  revealed  to  us,  is  calculated'  to  have  its  influ- 
ence upon  the  heart  and  life.  Even  the  privileges 
that  we  enjoy  are  intended  to  call  forth  our  gratitude, 
and  fo  to  animate  us  to  a  life  of  hoiinefs:  that  we  may 
thereby  glorify  God  on  the  earth,  and  be  gradually 
prepared  for  the  final  enjoyment  of  him  in  heaven« 
In  all  the  gifts,  that  ever  our  exalted  Redeemer  gave 
unto  men  on  earth,  his  uniform  defign  was,  and  ftill  is, 
the  continued  edification  of  his  body  the  church,  and 
of  all  her  feveral  members,  in  faith,  in  hoiinefs  and 
comfort ;  till  we  all  come  in  the  unity  of  the  faith,  and 
of  the  knowledge  of  the  Son  of  God ^  unto  a  perfect  man: 

to 

»  I  Cor.  i.  27, 


0/  Chrijl  Recommended.  1 3 1 

to  the  meafure  of  the  Jlature  ofthefulnefs  of  Chrijl  *■. 
Unlefs  this  defign  is  kept  in  view ;  fo  as  we,  in  the 
ufe  of  all  his  gifts, 'may  be  workers  together  with  him 
in  the  promoting  of  it, — it  is  impoffible  to  hold  fail 
what  he  has  given  us,  in  a  manner  correfponding  to 
tlie  fenfe  of  this  text. 

It  is  now  time  to  proceed  to  the  Third  and  lall 
thing  obferved  in  the  words ;  which  was,  The  danger 
that  is  to  be  avoided,  by  a  due  performance  of  what  is 
above  enjoined.  This  is  expreil  in  thefe  v/oids,  that 
710  Via?!  take  thy  crow?i, — The  word  man  is  not  proper- 
ly in  the  original :  The  claufe  might  be  read  without 
it :  that  none  take  thy  crown.  And  it  Ihould  be  un- 
derftood  in  a  feiife  more  extenfive  than  our  tranflation 
admits  of.  Our  crown,  indeed,  is  often  in  danger  from 
men ;  but  it  is  much  oftner  endangered  by  the  af- 
faults  and  temptations  of  Satan. — Againft  devils,  there- 
fore, as  well  as  men,— and,  in  general,  againit  all 
whofe  endeavours  tend  to  cut  us  fhort  of  our  crown, 
fliould  we  qe  continually  on  our  guard.,  that  none  of 
ftiem  be  allowed  to  rob  us  of  it.  For  the  better  un- 
derftanding  of  this  part  of  the  text,  the  following  things 
are  to  be  obferved. 

Our  bielTed  Lord,  at  his  fecond  coming,  will  bellow 
a  crown  of  immortalglory  upon  every  perfon  who  fhall 
be  found  to  have  perfevered  to  the  end,  in  holding 
fail:  what  he  had  bellowed  upon  them  in  this  world. 
The  connection  between  the  firft  claufe  of  this  verfe 
and  the  Ja(t  manifeflly  intimates,  that  this  crown  is  to 
be  expedled  by  the  faithful  followers  of  Chrift,  at  his 
coming. — All  Chriitians,  from  the  moment  of  their 
converlicn,  are  made  kings  and  prieils  unto  God  :  but 

R  2  in 

»  Eph.  It.  13^ 


132  Stedfajlnefs  in  the  Cauje 

in  this  world  they  are  only  kings  in  minority)  or  more 
properly,  heirs  of  the  kingdom.  In  the  other  world, 
they  will  be  actually  invefted  with  the  royal  dignity  : 
and  the  day  of  Ghrift's  coming  will  be  the  day  of  their 
folemn  inauguration,  or  coronation.  Hence  is  the  pro- 
niife  of  Chcifl  to  the  church  of  Smyrna  *;  Be  thou 
faithful  unto  the  death,  and  I  will  give  thee  a  crown  of 
life.  The  exhortation  there  delivered  to  that  church, 
is  materially  the  fame  with  that  addrefled  to  the 
church  of  Philadelphia  in  this  text :  and  enforced  by 
the  fame  motive.  And  both  are  part  o^  what  the 
Spirit  faith  to  all  the  churches.  A  crown  of  life,  there- 
fore, fl:)all,  in  that  decifive  day^  be  enjoyed  by  every 
perfon  in  every  church,  who  is  enabled  to  perfift  in 
a  faithful  obedience  to  this  injunction  :  not  as  a  debt 
due  to  their  merit ;  but  as  a  reward  gracioufly  annex- 
ed to  their  fervice.  Of  this  crown  the  Apoftle  Paul, 
in  the  clofe  of  his  days,  expreft  the  moft  lively  hope  f , 
/  have  fought,  fays  he,  the  good  fight,  I  have  finijhed 
my  courfe,  I  have  kept  the  faith:  and  henceforth  is  laid 
up  for  me  a  crown  of  righteoufnefs,  which  the  Lord 
the  righteous  Judge  fhall  give  me  in  that  day :  and  not 
to  me  only  J  but  unto  all  them  alfo  that  love  his  appear- 

ing' 

This  gracious  promife  of  a  crown  of  life,  being  di- 
r,e(aed  to  ail  that  hear  the  goipel,  whhout  diftindion ; 
accompanied  with  the  command  to  be  faithful,  or  to 
hold  fait  what  Chriit  has  entrulled  us  with;  the  crown 
is,  by  this  means,  and  in  this  way,  offered  to  everyone 
that  enjoys  the  difpenfation  of  grace.  Thus  every 
one  is  not  only  warranted  to  look  upon  it  as  his  own, 
in  point  of  accefs,  but  alio  to  hope  for  the  final  attain- 
ment of  it.     And  he  who  negiedts  the  crown,  or  fuf- 

.  fers 

*  RCY.  xl.  I®.  t  2  Tim.  iy.  7,  8. 


Of  Chrijl  Recommended*  133 

fers  himfelf  to  fall  fhort  of  it,  through  the  neglect  of 
that  faithfulnefs,  to  which  it  is  annexed, — hy  follow- 
ing after  lying  vanities,  really  forfakes  his  own 
mercy. 

The  man,  on  the  other  hand,  who,  being  favingly 
united  to  Chrift,  and  influenced  by  his  Spirit,  aims  at 
the  faithfulnefs  which  Chrifh  requires,  though  he  is  not 
yet  in  adlual  pofTellion  of  the  crown,  has  a  fure  and 
unalienable  intereft  in  it.  It  is  his  own  as  truly  as  if 
he  were  already  wearing  it.  And  he  cannot  fail  to 
obtain  the  full  and  immediate  pofTcffion  of  it,  at  Chrift's 
coming. 

But,  it  being  impoflible  for  men  to  judge  otlierwife 
than  by  the  outward  appearance,  every  one  who 
holds  fall  his  profeffion,  and  aims  at  a  correfpond- 
ing  pradice,  is  to  be  coniidered  by  us,  in  the 
judgment  of  charity,  as  being  in  Chrift,  and  ha- 
ving an  intereft  in  the  promifed  crown.  We 
may  coniider  it  as  his  crown,  and  are  warranted  to 
fpeak  of  it  in  that  manner.  So  fpeaks  our  Lord,  in 
the  text,  though  he  knew  the  hearts  of  all  men.  He 
fays  thy  crown,  even  while  he  fuppofes  that  the  per- 
fon  to  whom  he  fpeaks  may  come  fliort  of  it. 

Yet  none,  who  fall  totally  and  finally  away  from 
their  ftedfaftnefs  Ihall  ever  inherit  the  crown.  It  is, 
indeed,  matter  of  comfort  and  of  promife,  that  none, 
v/ho  ever  had  an  acliial  intereft  in  it,  fhall  ever  be  fuf- 
fered  thus  to  fall  away,  or  to  lofe  it.  Nay,  they  arc 
kept  by  the  power  of  God,  through  faiib,  untofalvation; 
while  the  everlafting  inheritance,  the  crown  here  fpo- 
ken  of,  is  referred  in  heaven  for  them  *.  But  when 
a  perfon  makes  fhipwreck  of  his  profeffion,  being  guiU 
ty  of  a  total  and  final  apoftacy,  he  thereby  gives  evi- 
dence, 

*  I  Pet.  i.  4,  5- 


134  Sted/ajlnefs  in  the  Caufe 

dence,  that  he  never  had  any  real  intereft  in  the 
crown,  whatever  his  pretenfions  may  have  been.  And 
when  Chrift  comes,  he  (liall  afTuredly  be  deprived  of 
it.  His  fair  appearances,  his  hopeful  beginnings,  his 
continuing  to  bold  fail  for  a  time,  will  never  come  in- 
to con  fide  ration  before  his  dread  tribunal,  unlefs  as  a 
wknefs  againft  himfelf.  As  an  unfaithful  and  unwife 
fervant,  he  v;ill  be  condemned  to  outer  darknefs :  there 
Jhall  he  weeping  and  gnajlnng  of  teeth. 

Yea,  even  partial  and  temporary  defection  lays  a 
bar  in  the  way  of  our  attaining  the  crown  :  and  tends 
to  diminifli  the  weight  of  it,  if  we  do  attain  it  at  the 
laft.  It  lays  a  bar  in  the  way, — and  fuch  a  bar  as  nothing 
can  remove,  but  an  extraordinary  exertion  of  all-fub- 
duing   grace.     Every  act  of  unfaithfulnefs  richly  de- 
ferves  exclufion  from  the  kingdom:  and  if  fuch  ex- 
clufion  does  not  follow  upon  it,  the  fole  reafon  is,  be- 
caufe  he  with  whom  we  have  to  do  is  God  and  not  man, 
«— It  tends   alfo  to  diminifh  the  weight  of  our  crown^ 
if  we  come,  with  difficulty  to  the  pofleffion  of  it :  For 
every  perfon  on  the  right  hand  of  Chriil:,  as  well  as 
every  one  who  fhall  be  found  on  his  left  hand  at  his 
coming,  fliall  then  be  rewarded,  according  as  his  works 
Jhall  he.     He  who  has  built  Gold  andfdver,  and  pre- 
cious Jlones,  in  the   houfe  of  God ;  fo  that  his  work 
may  abide  the  fire,  ihall  not  only  have  his  foul  for  a 
prey,  but  iliall  likewife  enjoy  a  plentiful  reward  of  his 
v/ork.     Chriil  iliall  pubhcly  declare  his  approbation  of 
what  he  has  done,  and  acknowledge  him  to  have  adted 
the  part  of  a  good  and  faithful  fervant.     Such  fhall 
be  the  happinefs  of  every  one  w^ho  has  been  enabled, 
conflantly  and  faithfully  to  hold  fail  all  that  he  has 
received  of  the  Lord.      And  this  he  will  confider, 
without  doubt,  as  a  confiderable  addition  to  his  weight 

of 


Of  Chrijl  Recommended,  13^ 

of  glory  :  a  precious  jewel  in  his  crown.  But  fuch  a 
jewel  can  never  be  fet  in  the  crown  of  that  man  who 
has  made  apodacy,  or  fallen  from  his  own  (ledfafLnefs. 
In  as  far  as  he  has  done  fo,  his  work  niuft  be  loft: 
Chrift-  can  never  approve  or  reward  v/hat  fuch  a  man 
did  againft  himfelf,  his  truths,  or  his  laws.  And  him- 
felf  can  only  he  faved  as  it  were  hy  fire. 

From  all  this  it  clearly  appears,  that  every  attempt 
to  move  us  from  our  fledfaflnefs,  is  an  indired  attempt 
to  rob  us  of  our  crown.  The  conneclion,  v/hich  Ghrill 
hath  inflituted,  between  our  holding  fad  his  name,  and 
our  enjoying  the  crown  at  his  coming,  nothing  can 
pollibly  diffolve.  The  two  will  ever  continue  infe- 
parably  joined  together.  The  man  who  holds  the  one 
ihall  have  the  other :  and. he  who  gives  up  with  one, 
infallibly  lofes  both.  Hence,  that  enemy  would  effec- 
tually take  from  us  our  crown,  who  fhould  finally  prevail 
with  us  to  give  up  what  we  have  received  from  Chrift, 
or  to  betray  that  important  truft,  which  he  has  com- 
•  mitted  to  us. 

Thofe  enemies,  indeed,  who  fet  themfelves  to  de- 
prive us  of  what  we  have,  and  are  here  called  to  hold 
faft,  are  incapable  of  enjoying  that  crown,  which  they 
may  take  from  us :  but  one  may  take  from  another, 
what  himfelf  cannot  retain,  or  what  he  does  not  wifti 
to  polTefs.  Satan  well  knows  that  he  never  can  en- 
joy our  crown  :  and  it  is  not  with  any  fuch  view  that 
lie  attempts  to  take  it  from  us.  Envy,  hateful  and 
pernicious  as  it  is,  is  a  lefs  mahgnant  paffion,  than  that 
by  which  he  is  influenced.  Pure  malice  is  his  only 
motive :  and  if  we  lofe  our  crown,  his  whole  end  is 
gained.  Our  Lord,  then,  does  not  mean  that  our 
crown  is  to  be  worn  by  him  that  takes  it;  but  ^lely, 
that  he  robs  us  of  it,  who  moves  us  from  our  ftedfaft- 

nefs. 


136  Stedfajl?iefs  in  the  Caiife 

nefs.  A  fimilar  form  of  fpeech  is  ufed  in  various  other 
paiTages  of  fcripture.  Thus  Solomon  exhorts*,  Remove 
thy  way  far  from  her,  and  come  not  near  the  door  of 
her  houfe :  lejl  thou  give  thine  honour  to  another,  and 
thy  years  unto  the  cruel.  The  cruel  may  take  from 
a  man  both  his  years  and  his  honom' ;  but  themfelves 
can  enjoy  neither ;  yet  he  whom  they  deftroy  may 
be  faid  to  give  his  years  to  them.  Thus  our  enemies 
may  be  faid  to  take  our  crown,  when  they  prevail 
with  us  to  give  up  with  the  w^ord  of  Chriil's  patience; 
becaufe  it  is  as  effedlually  loft  to  us,  as  if  they  v>^ere  to 
enjoy  it  in  our  Head. 

But  there  is  a  fenfe,  in  which  we  may  fuffer  another 
both  to  take  and  to  wear  our  crown.  In  certain 
games,  which,  of  old,  were  celebrated  with  much  fo- 
lemnity,  crowns  of  various  denominations,  were  pro- 
pofed  as  the  reward  of  the  vidlors  :  and  whether  they 
run  or  wreftled,  the  crown  was  in  their  eye,  as  the 
prize  for  which  they  contended.  So  Chriftians  are 
fometimes  reprefented  as  wreftling  againfi  principali- 
ties and  powers,  and  fometimes  as  running  in  a  race. 
But,  in  whatever  hght  we  view  them,ftiU  this  glorious 
crown  is  in  their  eye,  as  the  prize  oj  the  high  calling 
of  God  in  Chrifl  Jefus.  There  are  races,  in  which, 
however  many  run,  only  one  can  obtain  the  prize. 
But  there  are  others,  in  which  prizes  of  different  va- 
lue are  given  to  different  perfons,  according  to  the 
manher  in  which  they  refpedlively  acquit  themfelves. 
He  \Vho  runs  well,  and  keeps  the  ftart  for  a  while, 
bids  fair  for  the  firft  prize :  it  is  already  looked  upon 
as  his  own,  both  by  himfelf  and  others.  But  if  h^ 
flacks  his  pace,  another  gets  before  him,,  andfeizes  the 
crown  which  he  counted  upon  as  bis  own ;  fo  that  he 
'"  can 

*  Pror.  V.  8,  9. 


Of  Chr'ijl- Recommended.  137 

can  only  come  in  for  the  fecond  prize.  To  this  our 
Lord  is  thought,  by  feme,  to  allude  in  thefe  words : 
for  fuch  is  the  Chiiftian  race.  Here  every  one  that 
runs  lawfully  receives  a  crown ;  but  every  one's  crown 
is  proportioned  to  his  fuccefs  in  running.  A  holy- e- 
mulation  fliould,  therefore,  influence  every  runner. 
Every  church  fhould  flrive  to  go  before  every  other : 
and  every  Cbriftian  to  outrun  his  brethren,  in  holding 
faft  what  we  have  from  Chriil.  Every  one  that  gets~ 
before  us  we  fliould  coniider  as  if  he  intended  to  gain 
the  crown  that  we  wifned  and  hoped  to  enjoy.  Each 
one  fhould  exert  hinifelf,  as  if  he  expelled  the  firfl 
prize, — the  mofl  weighty  and  glorious  crown. 

It  now  remains  that  we  draw  to  a  conclulicn  with 
fome  improvement  of  the  fubjed:.  And  it  affords 
us  a  variety  of  ufeful  information  and  diredlion  ;  for 
inftance, 

1.  It  informs  us  how  widely  they  are  miflaken,  and 
how  miferably  they  will  be  difappointed  in  a  little, 
who  allow  themfelves  to  fay  in  their  hearts,  Our  Lord 
delayeth  his  coming  :  and  from  that  confideration,  in- 
dulge themfelves  in  heating  their  fellouv-fervants^  in 
abufmg  the  Mafler's  talents,  negleding  his  work,  or 
any  otherwife  tranfgrelling  his  injunclious.  To  every 
fuch  perfon  Chriil  will  certainly  come,  at  an  hour  when 
he  thinks  not:  and,  if  he  is  not  bleffed  with  repent- 
ance, will  cut  him  infunder^  and  appoint  him  his  por- 
tion with  the  hypocrites  *.  Chrifl  is  notjlack  in  rela- 
tion to  this  matter,  as  fome  men  count  JI a  chiefs.  Be- 
hold he  Cometh  quickly.  Ever  fince  he  made  this  de- 
claration, he  has  been,  as  it  were,  on  his  way :  and  he 
certainly  will  come,  aflbon  as  the  way  is  paved  for  it, 
*  S  by 

*  Matth.  xxiv,  49,  51. 


138        ^  Stedfaftnejs  in  the  Caufe 

ty  the  accomplifliment  of  thofe  events  which  are  writ- 
ten in  the  prophecy  of  this  book.  Though  his  adtual 
coming  to  judgment  may  yet  be  at  fome  diftance,  it 
is  but  a  very  fliort  time  when  the  will  cOme  to  every 
one  of  us  by  death.  And  as  death  finds  us,  fo  will 
■we  appear  before  his  tribvmal,  at  his  coming.  To  thofe 
who  indulge  themfelves  in  fin,  or  who  doubt  whether 
he  will  come  at  all  or  not, — on  account  of  his  appa- 
rent delays,  he  will  come  much  fooner  than  they  de- 
fire.  And  to  thofe  that  wait  for  him,  it  is  but  a  little 
while,  and  he  thatjhall  come  will  come,  and  will  not 
tarry*  . 

2.  It  fliews  us,  in  what  fight  we  ought  to  view  all 
our  privileges,  pofiefi[ions  and  endowments  of  every 
kind.  They  are  not  our  property :  nor  are  we  at  li- 
berty to  difpofe  of  any,  even  the  leail  of  them,  at  our 
pleafure.  They  are  all  our  Mafi:er's  talents,  which  he 
has  committed  into  our  hand,  with  a  ftrict  charge  to 
occupy  till  he  come  ;  and  with  a  pofitive  afllirance,  that, 
•U'hen  he  comes,  he  will  require  his  ovon  with  ufury. 
If  therefore,  we  find  ourfelves  more  favoured  thaii  ma- 
ny others,  let  us  be  more  thankful  in  proportion,  more 
zealous,  and  more  diligent  than  they. — We  have  the 
word  and  ordinances  of  God,  in  fome  rneafure,  both  in 
purity  and  plenty ;  while  many  of  our  brethren  of 
mankind  are  left  to  perifli  without  the  knowledge  of 
the  way  of  falvation :  and  many  of  thofe  who  are  cal- 
led Chriilians,  have  divine  infiitutionsfo  far  corrupted, 
that  the  things  which  are  of  God  can  fcarcely  be  dif- 
tinguiflied  from  the  dodrines  and  inventions  of  men. 
Indtad  of  improving  this  for  the  ncurifiimcnt  of  our 
lulls,  particularly  of  our  pride,  as  we  are  too  apt  to  do, 
— let  us  be  careful  to  diftinguifli  ourfelves  as  much,  by 
our  diligence  and  activity  in  Chrill's  fervice,  as  he  has 

diilinguifiied 


Of  Chrijl  Recommended.  I3t^ 

diflingudied  us  in  point  of  priviledge.  \%^ek now, that /o 
whorninuch  is  given  ^of him JJjoll  much  he  required:  and  it 
is  highly  reafonable  that  it  fliould  be  fo ;  for,  even  in 
the  common  affairs  of  this  hfe,  to  whom  men  have  gi- 
ijen  ?nnch,  of  him  they  will  ajk  the  more  *. 

3.  This  fubjecl  evinces,  how  incompatible  with  ge- 
nuine Chriftianity — is  a  hfe  of  lloth  and  inactivity,  or 
a  life  of  indifference  and  carelefTnefs  about  fpiritual 
things,  and  particularly  about  the  public  interefls  of 
the  kingdom  of  Chrift.  Even  ijn  regard  to  v/hat  con- 
cerns this  world,  it  is  no  man's  intereft,  any  more  than 
his  duty,  to  live  idle :  much  lefs  in  relation  to  fpiritual 
things.  Every  one  of  us  has  it  as  a  principal  part  of 
our  bufinefs  here,  to  prepare  for  the  fecond  coming  of 
Chrift,  and  for  that  eternity  which  is  to  follow.  We 
can  never  be  ready  for  his  coming,  unlefs  we  have  a 
previous  interefl  in  that  crown  which  he  will  then  be- 
flow  ;  and  be  in  a  condition  to  give  him  fome  proper 
account  of  what  we  now  enjoy  by  his  bounty.  This 
we  can  never  be,  unlefs  in  the  way  o^  occupying  till 
he  come.  We  mufl  work,  and  run,  and  llrive,  and 
wreflle,  and  hold  f aft.  Our  enemies  are  never  idle  : 
and  if,  at  any  time,  we  give  ourfelves  up  to  Hoth,  or 
fall  aHeep  in  fecurity,  they  will  be  fure  to  improve  the 
opportunity  thereby  afforded  them.  If  they  cannot 
wreil  from  us  by  force  what  Chrift  has  entrufted  us 
with,  they  will  leave  no  means  unattempted,  to  catch 
it  away  by  guile.  And  it  will  be  a  forry  account  that 
we  can  give  of  it,  if  we  can  only  fay,  as  the  Roman 
foldiers  were  taught  to  fay  of  the  body  of  our  Lord, 
thty  fole  it  away  while  wtflept, 

4.  This  fubjedl  points  out  to  us,  both  the  nec^ffity 
of  feparation  from  corrupt  churches,  and  the  precife 

S  2  time 

'^  Lukexii.  48. 


140  Stedfaftnefs  in  the  Caufe 

time  when  fuch  reparation  becomes  necelTary.  One 
of  thofe,  which  are  thought  the  moil  powerful  argu- 
nients  againil  feparation,  is  drawn  from  this  conlidera- 
tion,  that  Chriii  himfelf,  when  dictating  thefe  epiflles 
to  the  Afiatic  churches, — though  he  cenfures  fome  of 
them  for  very  grofs  corruptions,  never  exhorts  any  of 
their  members  to  feparate  from  their  communion,  in 
order  to  keep  their  garments  clean.  The  truth  of  the 
premifes  is  admitted,  but  the  concluiion  does  not  fol- 
low. He  pofitively  enjoins  upon  fuch  churches — a 
reformation  of  their  refpeclive  cora'uptions  :  and  if  he 
had  required  feparation  from  them,  it  mufl  have  been 
upon  the  fuppofition,  that  no  regard  would  be  paid  to 
his  injundion.  To  make  this  fuppofition,  would  not 
only  have  been  mod  difbonourable  to  thofe  churches, 
but  plainly  derogatory  to  his  own  authority.  But  can 
it  be  fuppofed,  that,  if  thofe  churches,  or  any  of  them 
had  contemned  fuch  an  injundlion,  and  refufed  to  be 
reformed,  it  would  have  been  the  duty  of  their  mem- 
bers, to  have  held  communion  with  them  in  thefe  cor- 
ruptions, rather  than  to  have  ereded  themfelves  into 
a  feparate  church  ?  But,  to  confine  ourfelves  to  the 
text ; — It  muit  be  the  duty  of  every  private  Chriftian, 
as  well  of  every  church,  to  hold  fait  what  we  have  re- 
ceived fiom  Chriii.  If  any  church  refufes  to  comply 
with  this  exhortation,  it  is  the  duty  of  her  members 
and  children,  to  plead  with  their  7?iother  on  that  ac- 
count, if  their  pleadings  are  ineffectual,  they  mufl 
ftill  holdfajl  for  themfelves.  AvA  if  matters  come  to 
fuch  a  pafs,  that  they  cannot  hold,  or  enjoy  commu- 
nion with  her,  in  thofe  things  of  Chrift  which  (he  ftill 
hath,  without  giving  up  with  thofe  things  that  Ihe  has 
let  go,  and  taking  part  ia  thefe  corruptions  that  flie 
obilinateiy  retains,— then  it  muit  be  a  duty  to  fepa- 
rate. 


Of  Chrijl  Recommended,  Xs^x 

rate,  as  the  only  way  left,  to  keep  our  own  hands 
clean.  We  ought  always  to  endeavour  to  keep  the  ii- 
nity  of  the  Spirit^  in  the  bond  of  peace  ;  but  we  mull 
alfo  hold  fall  whatever  Chrift  has  delivered  to  us:  and 
furely  one  command  of  Chrift  does  not  contradid:  an- 
other. We  can  never  be  called  to  maintain  unity,  at 
the  expence  of  purity  :  nor  to  avoid  fchifm,  by  giving 
up  with  that  faith,  or  any  part  of  it,  which  was  once 
delivered  to  the  faints.  Even  with  corrupt  churches 
we  are  to  hold  communion,  as  long  as  we  can  do 
fo,  in  a  way  of  holding  faft  Vv^hat  we  have  received 
of  the  Lord ;  but  no  longer.  If  the  church  herfell* 
attempts  to  rob  us  of  what  we  have,  and  Vv/ili  not  al- 
low us  communion  with  her,  unlefs  we  give  it  up,  we 
ought  not  to  hefitate  which  to  choofe.  If  our  fepara- 
tion  from  the  national  church  of  Scotland — cannot  be 
vindicated  on  this  principle,  we  are  ready  to  give  it 
up. 

5.  This  fubjedl  fets  before  us  the  danger,  as  well  as 
the  fin  of  apollacy,  or  backfliding  from  any  part  of 
reformation  that  had  once  been  attained,  either  by  a 
church,  or  by  any  individual.  They  who  are  guilty 
of  it,  tranfgrefs  an  exprefs  command  of  Chrift  ;  and 
fo  pour  contempt  upon  his.  authority,  and  difho- 
nour  upon  himfelf.  They  alfo  do  the  greateft  injury 
to  their  own  fouls:  they,  in  fo  far,  renounce,  and  give 
avv-ay  their  crown,  \\hat  fhalLwe  then  think  of  the 
condudl  of  fome  men,  who  once  joined  fweet  counfel 
with  this  Synod,  and  walked  to  the  hoife  of  God  in 
their  company;  who  hav^  turned  their  back  upon  fonre 
of  the  moft  material  articles  of  that  teftimony  which 
they  once  efpoufed,  and  upon  various  parts  of  that  re- 
formation uhich  they,  in  coj^junclion  v/ith  us,  had  at- 
tained:  and  all  this,  through  their  prepofterous  at- 
tachment 


I4'2  Stedfd^nejs  in  the  Caiife 

tacbment  to  an  oath,  that  binds  them  to  the  comrpu- 
nion  of  the  national  chUrch,  which  yet  they  avow 
themfelves  to  have  forfaken.  Before  they  went  out 
from  us, — this  court  had  efpoufed  a  judicial  teftimony 
for  the  doclriae,  wordiip,  difcipline,  and  government 
of  the  reformed  church  of  Scotland,  in  her  purcil 
tirats.  They  had  alfo  publifhed  an  acl  for  renewing 
our  folemn  covenants,  with  a  bond  adapted  to  the  pre- 
fent  ilate  of  the  church.  And  our  brethren  had  been 
among  the  moil  forward  to  promote  that  work,  and  to 
join  in  it.^But  no  fooner  had  they  left  this  Synod, 
than  they  began  to  find  pretended  miilakes  in  the  Ju- 
dicial Teftimony,  and,  after  ten  years  , labour  fpent 
upon  it,  have,  at  lail ,  pubUihed  vvhat  they  call  a  Re- 
cxhihifion  of  it,  fo  mutilatcf]  and  changed,  that  it  is  no 
longer  conf (tent  with  itfelf.  And  this  they  have 
done,  in  fuch  a  manner,  as  makes  it  evident,  that  this 
teftimony  is  no  longer  of  any  judicial  authority  among 
them :  the  w'hole,  as  re-exhibited,  being  merely  the 
vvork  of  a  committee,  who  could  not  pretend  to  any 
juSiciai  powers.  The  folemn  duty  of  public  covenant- 
ing with  God,  after  many  of  them' had  joined  in  it 
with  apparent  cbeerfulnefs,  they  have  totally  neglecl- 
ed  for  thirty  years  and  more  :  and  feme  of  them  have 
not  been  aihamed  to  impugn  and  vilify  it  from  the 
prefs ;  at  lead,  as  it  is  pracStifecl  among  us :  though  we 
ftiil  praclife  it  in  the  ilmie  manner,  as  themfelves  con- 
curred in  appointing  it  to  be  done. — Is  this  to  hold 
«;  what  they  once  had  ?  Have  theie  meh  forgot  that 
rid  Cometh  quickly  ?  Or  is  it,  v/ith  them,  a  matter 
of  no  confcquence,  who  take  their  crown  ? 

6.  In  a  word,  this  fubjed:  informs  us  of  this  comfort- 
able truth,  that  none  of  the  followers  of  Chrift  are  re-, 
quired,  any  mere  than  Job  was, — to  ferve,  or  to  fear 

God 


Of  Chrijl  Recommended,  143 

God  for  nought.  Indeed,  our  beft  fervices  are  both 
imperfed:  and  defiled:  and  therefore,  inftead  of  claim- 
ing, or  expelling  any  reward,  as  a  debt  due  to  us  on 
that  account;  we  have  reafon  to  adore  the  forbearance 
of  God,  if  we  are  not'punifhed  for  the  manner  in 
which  they  are  performed. — But  God  is  not  unrightc- 
ous,  tq  forget  our  work  and  labour  of  love.  A  great 
rew^ard'is  gracioufly  pr9vided,  for  them  that  keep  his 
llatutes.  A  crown  of  glory ^  that  fadeth  not  away, 
fliall,  at  the  coming  of  Chrid,  be  the  final  reward  of 
all  that  hold  faji  his  name,  and  are  faithful  for  him 
2mto  the  death.  Ail  thofe  earthly  advantages,  that 
we  might  gain  by  turning  away  from  him,  we  may  ra- 
tionally defpife ;  as  well  as  all  the  things  that  we  can 
fufFer, — whether  from  devils  or  men,  for  our  adherence 
to  the  word  of  his  patience,  or  for  our  obedience  to 
his  laws :  while  we  have  refped:  to  the  glorious  com- 
penfation  fecured  to  us  in  that  day.  He  has  made  it 
our  intereft  to  do  our  duty  :  and  to  hegled  or  violate 
it  is  the  greateft  injury  that  we  can  do  ourfelves. 

I  Shall  now  conclude  with  a  fhort  Address,  firft  to 
the  Members  of  this  Synod  who  are  prefent,  and  then 
to  the  Chriitian  people,  of  whom  this  audience  is  com- 
pofed. 

REVEREND  FATHERS  AND  BRETHREK, 

I  am  fenfible  of  my  unfitnefs  to  Ut  before  you  the 
duties  of  your  ilation  and  office.  Inilead  of  exhorting 
you,  I  have  need  to  be  exhorted  by  you.  But,  conii- 
dering  your  appointment  of  me  to  this  fervic^,  as  the 
call  of  our  common  Mailer, — i  dare  not,  on  any  pre- 
tence, decline  rec^Umg  to  your  mind  and  my  own, 
P-  few  things,  that  our  Lord  expeds  of  us,  and  will  re- 
quire 


144  Stedfaflnefs  in  the  Caufe 

quire  at  his  coming, — as  they  are  fuggefted  by  this 
text. 

What  v/as  written  to  this  church  q^  Philadelphia ; 
the  Spirit  of  God  ftill  continues  to  fay  to  all  ciiurch- 
es.  What  is  faid  to  the  churches  in  general,  is 
peculiarly  addrelTed  to  the  angels  or  office-bear- 
ers of  every  church  :  more  efpecially,  when,  be- 
ing afiTembled  in  their  judicative  capacity,  they 
reprefent  the  churches  themfelves.  To  us,  there- 
fore, is  the  word  of  this  exhortation  fent.  Thus  faith 
the  Lord  Jefus  Chrift  to  this  reverend  synob,  Behold 
I  come  quickly,  hold  that  fajl  which  you  have :  let  no 
man  take  your  crown. 

Let  us,  then,  conlider  attentively  v^hat  it  is  that  we 
have  :  what  our  Mafier  has  entrulled  us  with,  and  ex- 
perts an  account  of  from  us,  at  his  coming.  We  niufl 
be  accountable  for  all  that  is  contained  in  the  volume 
of  divine  revelation,  and  for  the  manner  in  which  we 
ihall  have  con^uffled  ourfelves,  zsjlewards  of  the  my- 
(levies  of  God,  We  muft  be  anfwerable  for  all  the 
purity,  and  conformity  to  the  divine  pattern,  that  has 
ever  been  attained  by  the  reformed  church  of  Scot- 
land, whofe  reprefentatives  we  haye  the  honour  to  be; 
for  our  diligence  in  preferving  and  maintaining  it,  and 
in  tranfmitting  it  entire  to  fucceeding  generations. 
We  muft  give  an  account  of  all  thofe  truths  and  du- 
ties thajt  were  held  faft,  and  witnefled  for,  by  this 
church  in  former  times,  and  by  thofe  of  her  members 
who  refijled  unto  hlood,  Jlriving  againji  Jin.  Their 
teftimony  is  now  among  our  hands :  and  we  are  called 
to  hold  it  faft  as  they  did  ;  though  we  fhould  be  obli- 
ged to  do  it  at  the  fame  expence.  We  are  entrufted 
with  all  that  is,  in  a  peculiar  manner,  the  word  of 
Christ's  patience^  in  our  own  day  :  and  we  are  called 

to 


OfChrifl  RecommendeH,  14^ 

Vo  be  the  more  zealous  in  keeping  it,  in  the  view  of 
an  hour  oj temptation,  which  God  feems  threatening  to 
fend  upon  theie  iiles  of  the  fea,  to  try  them  that  dwell 
in  our  linning  lands.  We  mud  anfwer,  as  every  other 
man  muft  do,  for  our  own  fouls ;  and  for  all  the  talents 
of  every  kind,  that  are  committed  to  us  refpeclively. 
And  at  our  hand  will  all  thofe  fouls  be  required,  that 
are  now  put  under  our  charge.  Oh  I  how  weighty 
and  important  is  our  truft?  Well  might  it  be  frpd,  even 
by  an  infpired  apoftle,  Who  is  Jufficient  for  thefe  thitigs? 
Happy  it  is,  that  we  may  add,  as  he  did, — our  fiiffi-^ 
eiency  is  of  God, 

Let  us  always  bear  in  mind,  that  our  Lord  is  on  his 
way  :  and  let  us  not  forget  what  we  have  to  expedt 
from  him,  at  his  coming.  If  we  are  ever  fo  faithful 
and  diligent,  we  are  but  unprofitable  fervants  ftill,  and- 
ean merit  nothing ;  but  if  we  do  hold  fait  till  he  come, 
we  may  be  allured  of  a  crown  :  and  our  crown  fliallbe 
fo  much  the  more  brilliant,  as  our  work  is  now  diffi- 
cult, and  our  charge  heavy.  On  the  other  hand,  if 
we  are  unfaithful,  even  though  the  root  of  the  matter 
be  in  us,  our  crown  ihall  be  diminifhed,  our  work  fliall 
be  loft,  and  our  fouls  only  faved,  as  it  were  byjire^ 
But  if  we  are  habitually  uiidutiful  to  our  Mailer,  and 
fuffer  ourfelves  to  be  robbed  of  what  he  has  commit- 
ted to  our  truil^ — we  fliall  finally  lofe  our  crown  :  and 
our  mifery,  in  the  other  world,  fhall  bear  an  exad: 
proportion  to  our  honour,  our  talents,  our  privileges^ 
and  the  importance  of  the  trufl'that  is  committed  to 
us  now.  If  it  /Jjall  be  more  tolerable  for  Sodotn  and 
Goviorrha,  in  the  day  of  judgment ^  than  for  thoie  to 
whom  the  gofpel  has  been  clearly  and  purely  difpen- 
fed; — how  intolerable  muft  it  be  for  that  man,  who, 
being  called  to  preach  the  gofpel  to  others,  brings 
*  T  tbeir 


1 46  Stedfajlnefs  in  the  Cauje 

their  blood  upon  bis  head  by  his  unfaithfulnefs,  and  is 
hinifelf  a  caft-away! 

Let  us,  therefore,  be  careful  to  acquaint  ourfelves, 
more  and  more,  with  what  we  have  received,  of  the 
Lord.  We  all  know  hut  in  part,  and  therefore  pro- 
phecy hut  in  part.  While  this  is  the  cafe,  we  all  need 
to  grow  in  knowledge,  as  well  as  in  every  other  grace. 
We  can  neither  hold  fall  ourfelves,  nor  inltrud:  our 
people  !/ow  to  do  fo, — nor  be  helpful  to  them  in  fo  do- 
ing, as  the  duty  of  our  ofHce  requires,  unlefs  in  as  far 
as  we  knovv  what  we  and  they  have  received.  The 
fcriptures  of  truth  are  the  only  fource  of  all  religious 
kno^)vledge;  efpecially  of  that  which  befits  a  minifter 
of  the  gofpel.  Let  us,  therefore,  make  it  the  princi- 
pal employment  of  our  private  hours,  to  lludy  and 
fearch  the  fcriptures,  efpecially  in  the  original  lan- 
guages. By  this  means  we  fhall  both  be  qualified  for 
the  public  duties  of  our  office,  and  fliall  find  oUr  own 
fpiritual  edification  and  fatisfadion  promoted,  in  a 
more  effedlual  manner  than  by  any  other  means. — 
Let  us  be  diligent  to  acquaint  ourfelves  with  what 
Chrill  has  done  for  his  church,  particularly  for  the 
church  of  Scotland,  in  former  times;  and  what  Ihe, 
by  his  good  hand  upon  her,  has  attained ;  that  we 
may  not  let  flip,  at  our  eafe,  what  our  progenitors  held 
fafV,  at  the  expence  of  all  that  was  dear  to  them  in 
the  world. — Let  us  be  peculiarly  attentive  to  thtjigjis 
of  our  own  times ;  that  we  may  know  what  Ifrael 
ought  to  do,  what  article  of  the  name  of  Chrifl  we  are 
peculiarly  called  to  hold  faft,  what  progrefs  he  is  ma- 
king towards  his  fecond  coming,  and  how  we  ought 
to  demean  ourfelves,  as  faithful  watchmen,  upon  the 
walls  of  our  Jerufalem. 

Let  us  take  every  competent  method  of  imparting 

to 


Of  Chrlft  Recommended.  147 

to  our  people  whatever  we  ourfelves  know,  In  relation 
to  thefe  matters  :  and  of  exciting  them  Xojirive  toge- 
ther with  us,  in  holding  that  fall  which  we  have.     It 
is  not  enough  that  we  labour  to  do  the  duty  required 
in  the  text :  we  mud  take  care  that  the  fame  duty  be 
not  negleded  by  any  of  thofe,   over  whom   the  Holy 
Ghojl  hath  made  us   ouerfeers.     For,    if  any  of  them 
fall '  from    their  ftedfaftnefs,    through   our   negled, — 
much  more  if  they  are   driven   from   it  by  our  mif- 
condudl,   their  blood  will  be  required  at  our  hands. — 
To  avoid  this  dreadful  iiTue,  let  us  always  be  mjiantin. 
fee, Jon,  out  of  feafon,  labouring  to  declare  the  whoh 
€ounJel  of  Qod^     Let  us  he  diligent  to  know  the  Jlate 
of  our  refpeclive  flocks,   that  wc  may  pertinently  ap- 
ply what  we  have  received  of  the  Lord,  to  their  con- 
iition  :  for  this  end,  let  us  bew^are  of  negligence  in 
elf'ped:  of  thofe  duties  of  our  office,  that  are  of  a  lefs 
public  nature ;  fuch  as  catechiling,  vifiting  the  fick, 
exhorting  from  houfe  to  houfe,  and  affording  opportu- 
nities to  our  people,  of  private  converfation  about  their 
spiritual  concerns. 

Let  us  be  careful,  in  our  judicative  capacity,  to 
maintain  the  diilinction  that  Chriil:  himfelf  has  made, 
betw^een  his  fpiritual  kingdom  and  the  world  that  li- 
eth  in  wickednefs,— to  prevent  the  entrance  of  cor- 
ruptions, or  of  corrupt  perfons,  into  the  church, — and 
to  purge  out  the  old  leaven,  afloon  as  it  begins  to  ap- 
pear. For  this  end,  let  us  always  coniider  a  regular 
attendance  upon  thofe  judicatories,  of  which  we  have 
the  honour  to  be  members,  as  an  elTe ntiai  part  of  the 
duty  of  our  office.  There  may  be  cafes  of  neceffity, 
in  which  our  attendance  might  be  a  fin,  rather  than  a 
duty  :  and  even  cafes  that  render  it  impoffible.  But, 
unlefs  our  necelTity  is  both  real  and  urgent,  we  are  not 

T  2  more 


J 4^  Stedfaftnefs  171  the  Caiif€ 

more  excufable  in  negledling  this,  than  any  oihei; 
branch  of  our  Mafter'^  work. — Not  only  mnll  each  of 
lis  be  anfvverable,  in  our  own  place,  for  all  the  deeds, 
and  for  all  the  omiflions,  of  courts  in  which  we  are 
prefent  and  ading  members ;  uniefs  we  give  fuitable 
teilimony  againil  what  is  amifs  :  we  inuil  likewife  an- 
fwer  for  all  that  is  done  or  omitted  in  our  abfence, 
when  we  are  abfent  without  neceffity ;  becaufe  we 
ought  to  have  been  prefent,  to  caft  in  our  mite  for  pro- 
moting the  work  of  God,  and  for  preventing  what 
might  be  prejudicial  to  it.  You  will  bear  with  me  in 
exprefiing  my  fears,  that  the  thin  meetings  of  this  Sy- 
nod, as  well  as  of  inferior  judicatories  may  be  owing 
to  our  falling  from  firlllove,  and  beginning  to  remit  in 
our  obedience  to  our  Mailer's  injundion  in  this  text. 

Let  each  of  us  conlider  attentively  what  particular 
gifts  or  talents  have  been  beftowed  upon  us  by  the 
great  Head  of  the  church  :  and  what  opportunities,  or 
calls,  he  gives  to  improve  them.  We  are  all  invefled 
with  the  fame  office ;  our  work,  therefore,  in  the  ge- 
neral fubflance  of  it,  is  the  fame :  and  we  have  all  rea-r 
fon  to  exped:  the  ailiiiance  of  the  fame  Spirit,  in  the 
performance  of  it.  But  there  are  flill  droerjities  of 
gifts  by  the  fame  Spirit:  and  every  one  is  called  to  im- 
prove every  gift  that  he  poiiefies,  according  as  provi- 
dence gives  him  an  opportunity.  Hence  very  differr- 
ent  pieces  of  work  may  be  called  for,  at  the  hand  of 
different  perfons,  who  all  bear  the  fame  office.  One 
may  be  highly  culpable  for  neglecting  that,  to  which 
another  has  no  call :  And  one  may  be  guilty  of  high 
prefumption,  in  attempting  that  which  his  brother  can- 
not negledt  without  lin.  Inftances  of  this  kind  will 
readily  occur  to  every  attentive  mind.  Every  m.an  is 
mcepted,  according  to  what  he  tath,  and  not  accordirvg 

•:      ■  I  ■      -  to 


Of  Chrijl  Recommended.  149 

to  what  he  hath  not :  and  it  is  what  we  refpedlively 
have  that  we  are  called  both,  to  hold  faft,  and  to  occu- 
py till  Chrifl  come. 

Let  us  be  watchful  and  circumfpecl  in  our  private 
walk ;  fetting  before  our  people,  and  the  world,  an 
example  of  all  holy  converfation  and  godlinefs.  For 
this  end,  let  us  hold  faft  by  the  unerring  rule  of  God's 
law :  and  keep  a  fteady  eye  upon  the  great  Pattern, 
that  was  fet  before  us  by  him,  who  is  the  chief  Angel 
of  all  the  churches. 

And,  both  in  our  public,  and  in  our  private  charac- 
ter, let  us  carefully  guard  againft  every  thing  that  may 
tend  to  deprive  the  church  of  any  that  Hie  has  recei- 
ved from  Chriit.  Among  many  other  fruits  of  his  love, 
he  has  bequeathed  to  her,  and  left  with  ho^x  his  Peace, 
And  wo  to  the  man  by  whom  Ihe  is  diilurbed  in  the 
poffeffion  of  it.  Let  us  therefore  exert  ourfelves,  to 
fubdue,  in  our  own  breafts,  all  difpoiition  to  wrangling 
and  contention  :  and  to  cruih  the  firft  appearances  of  it 
among  our  people.  Have  we  not,  in  this  refpecl,  ano- 
ther fad  proof  of  falling  from  firft  love  ?  Have  there 
net  been,  in  late  times ; — are  there  not  at  prefent, — 
isjars  and  fightings,  animofities  and  divifions,  in  vari- 
ous congregations  under  the  infpedion  of  this  Synod? 
Have  miniiters  themfelves  been  as  blamelefs  as  they 
ought  to  have  been,  in  this  matter.^  Has  there  never 
been  any  appearance  of  private  refentment,  or  of  a 
fadlious  party  fpirit,  even  in  this  court?  Have  the 
members  of  it  never  given  evidence  of  fuch  a  fpirit,  in 
their  condudl  towards  one  another  without  doors  ?  To 
be  more  particular  here,  might  feem  prefumptuous  in 
me  :  and  might  irritate  thofe  pafiions  that  i  wifh  to 
alTwage ;  but  they  are  flrangers  in  our  Ifrael  who 
i:nov/  not  that  there  is  too  much  reafon  for  what  I  fay. 


2  5^  Stedfqflnefs  in  the  Caufe 

To  us  it  belongs,  to  fet  others  apart  to  the  fame  of- 
fice with  which  ouifelves  are  invefted;  and  we  can- 
not be  duly  careful  to  hold  fad  what  we  have,  un- 
lefs  we  are  anxioufly  felicitous,  to  commit  this  facred 
oflice,  to  none  but  able  zn^  faithful  men.  Let  us  care- 
fully infpecl  the  morals,  and  the  education  of  all  that 
are  pointing  towards  public  work.  Let  due  experi- 
ment be  made  of  the  aptitude  of  their  talents,  for  pub- 
lic ufefulnefs.  Let  a  diligent  fcrutiny  be  made  into 
their  learning  and  other  minifterial  gifts.  Let  us  have 
proofs  of  their  examplary  life,  and  edifying  converfa- 
tion.  Let  their  {ledfafl  attachment  to  the  word  ci* 
Chriil's  patience  be  apparent.  After  all  our  care  we 
may  be  deceived ;  for  men  can  judge  only  by  the  out- 
ward appearance.  But  we  are  inexcufable  if  we  al- 
low Gurlelyes  to  be  influenced  by  partial  friendfhip,  by 
miilaken  lenity,  or  by  any  other  motive  whatever,  to 
lay  hands  upon  any  man  who  is  like  to  prove  a  dif- 
grace  to  the  office,  either  through  his  deficiency  in 
minillepial  endowments,  or  the  inftability  of  his  mind, 
or  the  irregularity  of  his  life. — We  are  not  duly  at- 
tentive to  the  words  of  Chrift  in  the  text,  if  wc  are 
iiot  concerned  that  our  fucceifors  in  office,  be  zealous 
and  active,  when  we  are  in  our  graves,  in  holding  faft 
till  he  come. 

In  a  word,  Let  us  be  humbled,  this  day  and  every 
day,  for  our  manifold  fnort-comings,  imperfedions  and 
fins,  againft  this  and  every  other  command  of  Chrift. 
And  if  we  have  failed  heretofore,  let  us  be  fo  much 
the  more  diligent  and  ftrenuous,  in  holding  faft  all  re- 
vealed truth,  and  every  commanded  duty,  in  all  time 
to  come ;  and  fo  much  more  diffident  of  our  ftrength 
and  ability  for  fo  doing.  But  however  fenfible  of  our 
own  weaknei's,  let  us  always  hefirong  in  the  grace  that 

r  inCbn/l  Jtfus. 

liliall 


Of  Chrijl  Recommended,  i^t 


I  Shall  conclude  with  a  few  words  to  the  People  in 
this  Aflembly. 

To  you  alfo,  my  dear  friends,  is  the  word  of  this 
exhortation  fent. — You  alfo  have  your  talents,  your 
privileges,  and  attainments :  all  which  you  have  re- 
ceived from  Chrift :  and  for  which  you  muft  be  ac- 
countable to  him,  at  his  coming.  You  alfo  have  the 
promife  of  a  crov/n;  and  you  Ihall  not  fail  of  obtaining 
it,  if  you  are  enabled  to  perfevere  to  the  end,  in  hold- 
ing  that  f aft  which  you  have.  That  you  may  not  come 
ihort  of  it,  beware  of  receiving  any  thing,  as  from 
Chrift,  which  has  not  his  ftamp  upon  it.  C4eafe  from 
hearing  the  inflrudlion  that  caufeth  to  err  from  the  words 
of  knowledge.  In  our  day,  alas  I  many  fay,  lo  !  here 
is  Chrijl,  and  lo !  he  is  there.  One  man  fhall  teach 
you  one  fyftem  of  dodlrine,  and  another  fliall  teach 
you  a  fecond,  quite  oppolite  to  it :  both  ihall  pretend 
to  have  received  from  Chrift,  all  that  they  deliver  to 
you ;  and  both  will  tell  you  that  you  muft  hold  faft 
whatever  they  refpe£lively  teach  you.  But  the  fyftem 
of  divine  truth,  which  Chrift  hath  given  to  his  church, 
muft  b.e  one  :  its  parts  are  all  confiftent,  and  connect- 
ed with  one  another.  If  you  would  know  what  it  is 
that  you  are  to  receive  as  from  him,  the  only  method 
you  can  purfue  with  fuccefs — is  that  which  was  pointed 
out  by  the  prophet,  almoft  three  thoufand  years  ago^, 
To  the  law  and  to  the  teflimony;  iftheyfpeak  not  according 
to  this  word,  it  is  hecaufe  there  is  no  light  in  them.  The 
word  of  God  is  the  only  fure  and  infallible  rule,  both 
of  faith  and  manners.  To  that  ftandard  you  muft 
bring  all  the  dodrines,  and  all  the  pretenftons  of  men: 
and,  however  unlkilful  you  may  be,  it  is  abfolutely  ne- 
ceflary  that  you  judge  for  yourfelf.     By  this  you  muft 

prove 

*  Ifa.  YuL  20. 


5  -^z  ^ledfaftnefs  in  the  Cdufe 

pro've  all  things,  and  holdfdjl  only  that  "which  is  found 
to  be  ^f6)oJ.— Beware  of  reding  in  any  knowledge  of 
the  fcriptures,  ot  any  conformity  to  them,  that  you 
Lave  already  attained.  But,  like  V^\A,  forgetting  thofe 
things  that  are  behind,  and  reaching  forth  to  thofe  that 
are  before,  prefs  ye  towards  the  mark,  for  the  prize  of  the 
high  calling  of  God,  that  is  in  Chrifl  Jefus.  Let  no  man 
fpoil you  of  what  you  have,  through  philofophy  or  vain 
deceit,  or  by  any  other  means :  and  if  any  man  at- 
tempts to  do  foj'xonlicler  him  as  one  that  would  take 
your  crown.  Strive  fo  to  improve  what  you  have  recei- 
ved, that  your  flock  may  be  daily  augmented:  and 
you  may,  if  poilible,  return  to  your  Lord  ten  talents 
for  one  that  you  received  from  him. — If  you  cannot, 
at  lead,  give  him  back  his  own  with  ufury,  all  that 
you  now  enjoy  ..will  tend  to  aggravate  your  mifery, 
in  the  day  of  his  coming.  Endeavour  to  go  one  be- 
fore another,  in  a  clear  and  diftind  knowledge  of  di- 
vine truth,  and  in  an  earned  contending  for  it :  in 
acquaintance  with  all  the  laws  of  Chrid's  houfe,  and  in 
a  i  edfad  and  perfevering  conformity  to  them. 

In  one  word,  let  a  holy  emulation,  without  any 
mixture  of  envy,  or  grudging  at  one  another's  pro- 
grefs,  influence  us  ail,  miniders  and  people,  in  the  ifn- 
Tice  of  our  common  Lord.  And  that  we  may  never 
remit  in  our  diligence,  let  us  always  bear  in  mind 
iiis  fecond  coming;  and  aim  at  being  always  in  fuch 
a  date  of  readinefs  for  it, — that,  when  we  hear  him 
faying,  as  in  the  text, — Beholdlcome  quickly,  every  one 
of  us  may  be  in  a  condition,  from  the  heart  to  reply, 
Amen,  even  fo  cqvu\  Lord  Jefm. 


SERMON 


SERMON     IV. 

The  SaviJig  Arm  of  God  a  fare  defence  to  the  Church 
of  Chrijl,  againjl  all  her  Enemies, 

P|:eached  before  the  ASSOCIATE  SYNOD, 

At  Edinburgh,  April  30.  1771. 


Isaiah  xxvi.  lo 

'=^We  have  a  Jirnng  city:  fahation  will  God  appoint  for  walls  and 

bulwarks. 


THE  church  of  Chrifl  has  many  enemies,  both  0- 
pen  and  difguifed.     Thefe  enemies  are  ftrong, 
as  they  are  many  :  and  fhe,  confidered  in  herfelf,  has 
no  might  againfl  them.     They  are  indefatigable  in 
their  endeavours  againfl  her  :  and  fhe  is-  often  (hame- 
fully  remifs  in  her  oppolition  to  them.     Yet  none  of 
their  attempts  can  ever  do  her  a  real  injury,  or  even 
bring  her  into  real  danger?  The  mighty  God  has  gra- 
cioully  undertaken  her  protedion.     He  will  effectual- 
ly defend  her  againft  all  their  rage  :  he  will  grant  her 
falvation  from  all  that  they  threaten,  and  all  that  they 
can  infiidl  upon  her.     He  will  give  her  a  complete 
yidory,  and  an  eternal  triumph  at  the  laft.     In  every 
condition,  however  fenlible  of  her  ovvU  weaknefs,  and 
of  the  helpleflnefs  of  all  human  aid,  flie  may  ling  the 
fong  in  the  text^  and  fay,  we  have  aflrong  city:  be- 
*  U  cauic 


1:^4  God's  Savifig  Arm 

caufe  fhe  has  always  reafon  to  add,  Salvation  will  God 
appoint  for  walls  and  bulwarks. 

The  Spmt  of  God  having,  in  the  preceding  chapter, 
foretold,  by  the  mouth  of  the  prophet,  many  great  and 
good  things,  that  God  would  do  for  his  church,  in  New 
Tellament  days,  and  the  final  overthrow  of  all  her  e- 
nemies; — he  comes,  in  this  chapter,  to  Ihew  what  ufe 
Ihe  ought  to  make,  and  through  divine  grace,  ft:all 
make— of  all  God's  gracious  benefits.  She  ftiall  cheer- 
fully celebrate  his  goodnefs  to  her,  in  longs  of  grati- 
tude and  praife.  And  a  pattern  of  fuch  a  fong  is  ex- 
hibited in  the  chapter. 

The  infcription  of  this  facred  ode,  we  have  in  the 
beginning  of  this  verfe.  It  is  z  fong  th^t  /ball  hefung 
in  the  land  of  Judah,  in  that  day.  It  has  been  obfer- 
ved  by  fome  interpreters,  that  the  defignation  that  day 
is  often  given,  in  the  prophetical  parts  of  fcripture,  to 
the  New  Tcfiament  period, — which  commenced  with 
the  actual  rifing  of  the  Sim  of  righteoufnefs ,  And  that 
it  has  this  application  here,  is  n)i3nifefi: :  The  original 
word  is  in  what  Hebreans  call  the  eu:)phatic  flate.  It 
muft  refer  to  the  fame  day  as  the  promifes  and  prophe* 
cies  of  the  foregoing  chapter:  that  day,  whtn,  in  the 
mountain  of  the  gofpei  church,  God  fliall  make 
unto  all  people  a  feall  of  fat  things :  when  the  co- 
vering of  the  face  fnall  be  taken  off,  that  had  for- 
merly been  cafl  over  all  people ;  and  Gentiles,  as 
well  as  Jews,  fiiall  be  allowed  to  fee  and  know  the  my- 
fiery  that  had  been  hid  from  former  a^es  and  gene- 
rations. 

Judah  was  that  tribe  who  coiithiued  in  their  allegi- 
ance to  God,  and  to  the  hcufe  of  David— God's  anoint- 
ed, after  the  revolt  of  the  other  ten.  It  was  that  tribe, 
in  which  the  pure  wcrftiip  of  God  w^as  retained,  and 

^        of 


The  Church's  Befencel  155 

of  which  th&  Mefftab  was  to  come.  On  thefe  accounts, 
it  was  a  remarkable  type  of  the  New  Teftament  church, 
and  what  is  here  fpoken  of  the  type,  is  to  be  under- 
ftood  of  the  Antitype.  Not  only  in  the  land  of  Ju- 
dah,  literally  fpeaking,  hut  in  the  whole  church  of 
Chrift,  wherefoever  (lie. is  fpread  abroad,  among  all 
peoples,  and  nations,  and  kindreds,  and  tongues,  and 
languages,  fliall  this  fong  be  fung.  God,  when  he  fills 
the  hearts  of  his  people  with  food,  and  brivigs  the/or- 
trtffs  of  their  enemies  to  the  ground,  even  to  the  dufi. 
will  alio  fill  them  with  fpiritual  gladnefs,  and  dif- 
pofe  and  enable  them  to  fing  his  praifes,  in  a  manner 
correfponding  to  the  pattern  here  fet  before  them.  It 
is  not  necefiary  that  they  always  make  ufe  of  the  ve- 
ry words  of  this  fong,  in  celebrating  the  praifes  of  God : 
any  more  than  it  is  neceflary  to  make  ufe  of  the  pre- 
cife  words  of  the  Lord's  Prayer,  in  all  our  addrelTes  to 
the  throne  of  grace.  But  as  all  our  prayers  ihould  be 
,  agreeable  to  the  pattern  that  Chriil  taught  us, — fo  all 
our  acceptable  praifes  ought  to  be,  and  will  be — -ex- 
prell,  in  words  of  a  fimilar  import  to  thofe  which  the 
Holy  Ghoft  here  teacheth. 

The  words  of  our  text  contain  the  firfl  note,  or  ra- 
ther the  firfi:  ftanza  of  this  fpiritual  fong.  And  in  it 
w^e  find  the  church  glorying  in  her  itrength,  and  then 
declaring  wherein  her  great  ftrength  lieth. 

I.  She  glories  in  her  ftrength,  in  thefe  words,  We 
have  ajlrong  city.  The  church  is  compared  to  a  city, 
in  this  and  various  other  paflages  of  fcripture,  chiefly 
in  reference  to  Jerufalem,  her  type,— Cities  have  ufual- 
ly  forae  order  or  regularity  obferved  in  their  external 
itruclure  :  and  our  Jerufalem  is  a  city  compadled  toge- 
ther. Her  plan  was  laid  by  the  wifdom  of  God,  and 
executed  by  his  own  hand.  Cities  have  their  magi* 
^  U  2  Urates 


156  God'*s  Saving  Arm 

flrates  and  courts  of  juflice  :  and  in  the  church  arefet 
thrones  of  judgment,  even  the  thrones  of  the  houfe  of 
David.  Chrift  her  King  is  in  her,  and  by  his  autho- 
rity is  fhe  governed.  Cities  have  their  pecuhar  privi- 
leges, confirmed  to  them  by  charter :  fo  the  church 
has  been  bkffed  with  all  Jpiritual  hlejjings,  in  heavenly 
places,  in  Chrijl  Jefus ;  and  thefe  bleffings  are  made 
fure  to  her  by  the  promife  and  oath  of  God.  Cities 
have  ufually  fome  kind  of  traffic,  and  fo  has  the  church ; 
Ihe  trades  with  heaven  itfelf,  and  all  her  citizens  have 
their  hurgefsjhip  there.  Whatever  it  was  that  made 
Jerufalem  the  joy  of  all  the  land  of  Judah,  is  to  be 
found  in  the  church  of  Chrift,  in  a  fpiritual  fenfe.  In 
her  are  placed  the  fymbols  of  God's  prefence :  in  her 
is  his  folemii  worfhip  performed  :  in  her  he  dwells  gra- 
cioully,  and  will  dwell  for  ever;  having  chofen  her 
for  his  habitation.  And  he  is  always  known  in  her  pa- 
laces,  for  a  refuge. 

'  Cities  have  ufually  their  walls  and  fortifications,  to 
defend  them  from  the  attacks  of  an  enemy.  Jerufa- 
lem, in  particular,  was  ftrongly  fortified,  both  by  nature 
and  art.  Much  ftronger  is  our  fpiritual  city.  She  is, 
indeed,  weak  and  defencelefs  in  herfelf,  and  in  outward 
appearance.  Her  enemies  are  often  difpofed  to  fay 
of  her,  as  Tobiah  the  Ammonite  once  faid  of  her  type  ; 
If  a  fox  go  up,  he  Jball  even-break  down  their  Jlone 
wall  *.  Hence  they  are  c^ten  furprifed  when  they 
find  their  attempts  agDiuit  her  baffled,  by  means  fo 
unlikely;  and  hence  they  perfift  in  their  efforts, 
after  all  the  difappointments  they  have  fuftained. 
But  her  fortifications  are  invifible  to  a  carnal  eye,  her 
ftrength   is    omnipotence  itfelf:    and   this   ftfength, 

though 

*  Nell.  iv.  •?. 


The  Church'' s  Defence]  157 

though  impregnible,  can  only  be  feen  by  the  eye  of 
faith. 

In  this  fpiritual  city,  and  in  her  unconquerable 
llrength,  every  member  of  the  church  has  a  perfonal 
interell ;  and  hence  every  individual  is  reprefented  as 
joining  in  this  fong,  and  faying,  We  have  ajirong  city* 
Every  genuine  Ghriftian  has  an  interefl:  in  all  the  pri- 
vileges of  the  church:  and  therefore  every  one  ought 
to  have  a  fpecial  concern  about  all  her  interefl.  What- 
ever evil  befals  her  is  matter  of  grief  to  them :  and 
every  good  thing  that  flie  enjoys,  affords  them  matter 
of  a  fong. 

II.  She  declares  wherein  her  great  flrength  lieth  : 
that  flrength  in  which  Hie  boafls,  and  of  which  fhe 
iings  fo  loudly t  falvatio7i,  fays  fhe,  will  God  appoint,  for 
walls  and  bulwarks.  The  particle  for  is  not  in  the 
original  language  :  neither  is  the  name  God.  The  word 
which  we  render  to  appoint  fignifies  to  place,  fix,  of 
eflahlifh.  And  the  word  which  is  tranflated  bulwarks, 
being  in  the  lingular  number,  fignifies  properly,  perfon- 
2iljirength,  valour,  or  courage;  but  is  ufed  by  metaphor, 
in  various  fenfes.  It  is  exprefiive  of  an  army,  o^ riches, 
of  the  bulwark,  or  out  work  of  a  fortified  place. — Thefe 
confiderations  have  occafioned  fome  variety  among  in- 
terpreters, concerning  the  fenfe  of  the  paffage.  Some 
read  it  thus,.  God  will  make  her  walls  and  bulwarks 
falvation:  meaning  that  he  will  fo  eiTeclually  defend 
both  her  and  her  fortifications,  that  they  fhall  not  on- 
ly be  fafe,  but  Salvation  in  the  abftracl.  Others  read 
the  words  disjundively  thus  ,  God  will  appoint  Salva- 
vatioji  for  her,  and  walls  and  bulwarks,  i.  e.  He  will 
efledually  fave  and  dehver  her  from  all  the  injuries 
that  enemies  have  already  done  to  her :  and  will  fo 
fortify  her  w^ith  walls  and  bulwarks,  that  they  Hiall 

never 


1 53  God^s  Saving  Ami 

never  be  able  to  hurt  her  in  time  to  come.  Others 
confider  the  word  Salvation  as  a  r^ame  of  God,  put  for 
the  GodofSalation:  and  then  the  meaning  is,  that  God 
hirafelf,  ading  as  the  God  of  falvation,  will  furnifh  her 
with  walls  and  bulwarks.  From  this  the  fenfe  adopt- 
ed by  our  tranllators  differs  but  little  :  and  therefore 
we  (hall  not  depart  from  it ;  provided  that  the  word 
appoint  be  not  underllood  of  a  decretive,  or  judicial 
appointment  only — but  of  an  adual  eilabiilhment  or 
collocation, — agreeably  to  what  we  have  in  another 
palTage  of  this  book  *,  I  will  place  falvation  in  Zion^ 
for  Ifrael  my  glory :  zndi  provided  that  the  laft  word 
of  the  verfe  be  underilood  in  all  the  latitude  of  its  sig- 
nification, as  including  riches,  armies,  valour,  and  all 
other  means  of  defence,  as  well  as  bulwarks:  in  a  word, 
all  the  finews  of  defenfive  war :  for  all  thefe  does  the 
falvation  of  God  fupply  to  his  church. 

Our  holy  city  is  fortified,  both  with  walls  and  bul- 
warks. She  has  the  means  both  of  defending  herfelf, 
and  of  annoying  thofe  enemies  that  diflurb  her  peace. 
The  difcipline  and  government  of  the  church  have 
fometimes  been  confidered  as  her  walls  and  bulwarks : 
and,  no  doubt  they  are  nieans,  which  the  God  of  fal- 
vation has  appointed  for  preferving  her  purity  and 
peace;  but  thefe,  as  well  as  her  other  privileges,  Hand 
in  need  to  be  proteded  by  this  Salvation.  Salvation, 
in  general,  fignifies  deliverance  from  fome  prcfent  mi. 
ferv,  or  fome  imminent  danger.  And  here  it  mull  be 
underilood  of  the  power  of  God's  Saving  Arm,  inter- 
pofed  for  the  deliverance  of  his  church  from  all  the 
attempts  of  enemies.  He  does  not  always  fo  defend 
her,  as  never  to  fuffer  her  to  be  in  danger :  neither  is 
Ihe  always  fecured.  againft  apparent  injuries.     She  is 

often 

*  Chapter  xlvi-  1.3. 


The  Church's  Defence,  159 

often  brought  very  low,  by  the  prevalence  of  her  ene- 
mies. But  in  her  greateil  danger,  in  her  lowed  cafe, 
her  God  does  not  forget  her,  nor  is  her  defence  depart- 
ed from  her.  God  will  fave  her  out  of  all  her  troubles: 
and  will  not  only  preferve  her  from  fuffering  any  real 
injury,  but  will  even  over-rule  all  matters  fo,  that  all 
her  prefent  fuffering'^  fhall  iiTue  in  her  future  advan- 
age.  Thus  the  power  of  God  is  to  her  a  more  fure 
defence  than  a  tenfold  w^all  of  brafs.  Not  only  has 
God  provided  her  with  walls  and  bulwarks,  but  him- 
felf  is  initead  of  all  fortifications  to  her.  The  walls  of 
other  cities  may  ferve  to  prevent  the  entrance  of  an 
enemy ;  but  the  falvation  of  God  can  drive  out  the 
mofL  powerful  enemy,  after  he  has  made  a  lodgment 
in  the  heart  of  this  city.  And  this  falvation  is  fo  firm- 
ly fettled,  fixed,  and  eftabliflied,  for  v/alls  and  bul- 
warks to  her,  that  fhe  may  reft  afilu*ed,  in  the  time  of 
her  deepefi  diftrefs,  of  her  enemies  being  finally  re- 
pulfed. 

In  difcourfing  a  little  further  from  this  fubjedl,  we 
propofe  not  to  infift  upon  the  fimilitude  between  the 
church  of  God  and  a  fortified  city ;  nor  yet  to  enquire 
how  fitly  that  falvation,  w'hich  he  works  for  her,  may 
be  compared  to  walls  and  bulwarks.  But,  leaving  me- 
taphors, we  take  the  fenfe  of  the  words  to  be  expreft 
in  the  following  propofition, 

Thefaving  arm  cf  God  being  her  affured  proteclmi, 
the  church  of  Chriji  is  abundantly  fortified,  againft  all 
the  attempts  of  enemies  J  rom  every  quarter. 

The  method  of  profecuting  this  dodrine  fliall  be, 
through  divine  afliliance, 

i.  To  mention  fome  of  thofe  enemies,  againft  whom 
the  church  is  fortified, 

II.  To 


J  00  God's  Savi7ig  Arm 

II.  To  fpeak  of  that  Salvation,  which  is  her  defence. 

III.  To  enquire  what  about  the  church  is  f^^curedby 
this  Salvation;  and, 

IV.  To  conclude  with  a  few  inferences,  for  the  Inir 
provemcnt  of  the  fubjecl:. 

The  Firjl  thing  propofed  was,  to  mention  fome  of 
thofe  enemies,  againil  whofe  attempts  fhe  is  foitified. 
And  indeed,  (he  is  fecured,  by  this  falvation,  againil 
the  attempts  of  all  enemies  \vhatfoever.  No  wsapon 
that  is  formed  a^ai?i/I  herj/jall  gycv  projper:  but  ^"z^^- 
rjy  tongue  that  rjfeth  againji  her  in  judgment,  llie 
fljall  condemn^''.  However  many  there  be,  that  fet 
themfelves  againfl  her,  or  take  counfel  together  to  ruin 
her,  file  has  nothing  to  fear,  either  froiti  their  power 
or  their  policy.  They  may  afTociate  themfelves  toge-*,^ 
ther,  but  they  fliall  be  broken  in  pieces  :  and  all  their 
united  efforts  fhall  have  as  httle  effedl,  as  a  blafl:  of  hail 
upon  the  ramparts  of  the  beil  fortified  city.  The  hlaji 
of  the  terrible  ones  Jh all  only  he  as  ajlorm  againfl  the 
'Wall  -['.     But,  more  particularly. 

I.  She  is  fortified  againfl  all  the  attempts  of  Satan. 
He  is  her  firft  and  mod  powerful  enemy.  It  is  long 
fince  God  put  enmity  between  him  and  her.  Her  firft 
ereclion  was  in  open  defiance  of  him.  It  tended  to 
fruilrate  all  the  defigns  of  his  .malice  againfl  the  hu-^ 
man  family,  to  difappcint  all  his  endeavours,  and  all 
his  expedlations,  w'hen  he  thought  he  had  accomplifh- 
ed  the  final  deftrucSlion  of  the  whole  race.  The  per- 
sons of  whom  the  church  is  made  up,  were  once  fub-» 
dued  and  enil^ved  by  him,  along  with  the  rell  of  man- 
kind :  but  the  mighty  One,  upon  whom  God  laid  our 

help 

*  Ifa.  liv.  17.  t  iTa.  xxv.  4 


The  ChurcVs  Defence]  i6i' 

Mp  from  eternity,  gracioufly  undertook,  that  the  prey 
of  the  mighty  fhould  he  taken  away,  and  the  captives 
of  the  terrible  one — delivered.  To  accomplifh  this  un- 
dertaking, he  encountered  all  the  powers  of  darknefs, 
and  triumphed  over  them  in  his  crofs.  He  goes  forth, 
in  the  difpenfation  of  the  gofpel,  armed  with  the  fword 
of  the  Spirit,  which  is  the  word  of  God  ;  by  this  means 
all  whom  the  Father  has  given  him  from  eternity,  are 
refcued  from  that  cruel  bondage  in  which  Satan  held 
them.  They  are  all  brought  into  this  ftrong  city,  ad- 
mitted to  a  free  burgefs-fhip  in  it :  and  infallibly  fecu- 
red  againft  ever  falling  again  under  the  power  of  their 

B enemy. — The  church  of  Chrift  has,  in  all  ages,  been 
the  devil's  grand  eye-fore.  Againft  her  has  he  aimed 
all  his  fiery  darts ;  as  knowing  that  there  is  no  other 
method  of  difhonouring  God,  more  effedlually  than  by . 
doing  injury  to  her.  But  hitherto  he  has  ftill  wafted 
his  endeavours  to  no  purpofe  :  and  he  will  do  fo  to  the 

^  end.  He  who  has  already  redeemed  her  from  his  ty- 
ranny, is  able  to  maintain  his  conqued  :  and  he  will 
never  fufier  one  hair  of  the  head  of  any  of  her  citizens 
to  be  loft.     She  is  founded  upon  an  impregnable  rockj 

*  and  the  gates  ofhellJJjall  nevev  prevail  agai??fl  her. 

2.  The  church  of  Chrift,  though  ftie  is  not  of  this 
w^orld,  continues  in  the  world  while  in  the  militant 
Hate.  And  a  wicked  world  is  always  difpofed  to  take 
part  with  Satan  againft  her  ?  The  ancient  enmity  fub« 
lifts,  not  only  between  the  ferpent  and  the  woman ; 
but  alfo  between  his  feed  and  her  feed.  As  all  the 
genuine  members  of  the  church,  being  the  fpiritual 
feed  of  the  womaUj  are  enemies  to  Satan's  kingdom 
and  intereft,^ — fo  all  who  continue  in  an  unregenerate 
ftate,  being,  like  the  Jews  in  the  days  of  Chrift's  flefti, 
ef  their  father  the  devil,  are  difpofed  to  take  part  with 
^  X  him 


i62  God^s  Savi?ig  Arm 

him  againd  the  church  and  her  members.  Havmg  s 
roo'ed  enmity  againd  God  himfelf,  they  are  likewife 
enemies  to  the  church,  which  is  God's  inheritance,  and 
the  place  where  he  defires  to  dwell.  This  enmity  is 
notahvays  alike  apparent :  nor  does  it  always  produce  the 
fame  effeds ;  becauie  it  is  often  reftrained  by  him  who 
has  the  hearts  of  all  men  in  his  hand.  But  as  often  as 
this  reftraint  is  withdrawn,  and  in  proportion  as  it  is 
fo,  it  breaks  forth,  in  reproaches,  ilanders,  cppref- 
fions,  perfecutions,  and  injuries  of  every  kind. 

But  the  w^orld  can  have  no  more  fuccefs  againll  the 
church,  or  any  of  her  members,  than  Satan,  the  fpirit 
that  is  in  the  world,  can  have.  Chrift  warns  his  dif-0 
ciplcs,  that  in  the  ixjorJd  \hty  fi all  have  tribulation  ; 
but  he  adds,  he  of  good  cheer ^  I  have  overcome  the 
world  *.  The  bulh  in  Koreb  was  a  proper  emblem 
of  the  church  of  Chrilf.  However  often  fhe  has  burn- 
ed, in  the  fire  of  perfecution,  and  however  high  the 
Hames  have  arifen,ihe  never  has  been  confumed,andfhe  ^ 
never  will.  On  the  contrary,  like  Ifrael  in  Egypt,  the 
more  fhe  is  opprelled,  the  more  fhe  grows.  And  her 
enemies  are  iurprifed  to  find  all  their  labour  loli,  all 
their  enterprizes  rendered  abortive,  and  the  church, 
after  all  that  they  can  do,  looking  forth  fair  as  the 
moon,  clear  as  the  fun,  and  terrible  as  an  army  with 
banners :  and  all  this  brought  about  by  an  invifible 
hand,  in  a  manner  for  which  they  can  never  account. 
Inftead  of  being  a  fufferer,  in  the  ilTue,  by  all  that  her 
enemies  and  perfecutors  can  either  fay  or  do  againft 
her,  file  fti all  reap  unfpeakable  advantage  from  all. 
After  they  fhail  have  exerted  all  their  power,  and  ex- 
haufted  all  their  cunning,  in  divifing  and  executing 
methods  for  her  extirpation,  flie  fliall  be  found  in  a 

much 

*  John  xri.  ZZ'^ 


The  ChurcVs  Defence.  155 

much  more  profperous  condition  than  llie  was  before 
they  began  :  while  God  fliall  return  their  mifchief  up- 
on their  own  head,  and  cauie  their  violent  dealing  to. 
come  down,  with  a  triple  vengeance,  on  their  own 
pate.  Jerufalem  /hall  always  prove  a  btirdenfomejlone 
for  all  people:  all  that  burden  themf elves  with  her Jh  all 
be  cut  in  pieces,  though  all  the  'people  of  the  earth  be 
gathered  together  againjl  her  ^,     .But, 

3.  The  church  has  enemies  v;ithin  her  own  walls  : 
and  is  often  in  the  greateft  perils  by  falfe  breth^^n* 
Thefe,  though  perhaps  lefs  powerful,  rre  often  more 
dangerous,  than  any  of  the  former.  Agaioil  the  moil 
furious  allaults  of  an  enemy  from  without,  the  citizens 
may  be  on  their  guard.  But  an  enemy  within  the 
city,  enjoying  the  privileges  of  a  citizen,  and  the  con- 
fidence of  thofe  whom  he  calls  his  brethreni,  is  always 
the  more  dangerous  the  lefs  he  is  fufpeded.  And  if 
one  deferts  to  the  enemy's  camp,  after  having  long 
refilled  within  the  city,  he  can  inform  the  enemy 
where  the  defence  is  wcakeft,  or  the  guard  mod  re- 
mifs ;  and  fo  may  contribute  more  to  his  fuccefs,  than 
a  thoufand  who  never  were  admitted  within  the  gates. 
— Againfi  fuch  falfe  and  treacherous  friends,  no  crea- 
ted ikiil  can  guard.  But  fuch  are  the  walls  and  bul- 
warks of  our  city,  and  fo  much  fuperior  to  thofe  of  a- 
ny  other, — that  flie  is  as  much  fecured  againft  -the 
treachery  of  profeiTed  friends,  as  againil  the  aifaults  of 
open  enemies.  And  they  who  lodge  within  her  walls, 
are  beft  acquainted  with  all  her  defeds  and  weaknef- 
fes,  and  know  beit  how  to  take  advantage  of  them, 
can  have  no  more  hopt  of  fuccefs  againft.her,  than 
thofe  againfi  whom  her  gates  have  always  been 
fhut. 

X  2  Now,  ■ 

*   Zech.  xii.  •?. 


164  God's  Saving  Arm 

Now,  thefe  domeflic  enemies  of  the  church,  as  they 
have  various  ways  of  entering,  fo  they  have  alfo  dif- 
ferent methods  of  exerting  themfelves  againft  her. 

They  have  various  ways  of  entering:  and  their  en- 
trance is  always  the  more  eafy,  as  the  church  is  v;hol- 
ly  made  up  of  perfons  who  were  once  enemies.  All 
the  genuine  members  of  the  church  have  been  con- 
quered by  the  grace  of  Chrifl  her  King,  brought  in 
from  the  enemy's  camp,  and  made  his  willing  fubjeds 
*in^he  day  of  his  power.  No  wonder  then,  that  fome, 
who  are  ftill  enemies  in  their  hearts,  lliould  enter  in 
difguife :  more  efpecially,  as  the  admiffion  of  members 
into  the  vifible  church  is  committed  to  men  of  like 
paffions  with  others,  and  therefore  as  liable  as  any  to 
be  impofed  upon  by  falfe  appearances.  Some  there 
are,  who,  being  born  within  the  churchy  and  early  ac- 
knowledged as  citizens, by  baptifm, — but  never  being 
born  again,  nor  made  real  members  of  t1  e  church  in- 
viiible, — grow  up  in  her  bofom,  and  are  nurfed  o»;her 
knees,  with  a  principle  of  enmity  againft  her,  and  a- 
gainft  her  King,  ftill  reigning  in  th«:ir  hearts  ~~0  ye 
that  have  the  charge  of  the  riling  generation,  whether 
as  parents  or  otherwife,  be  careful  to  pay  jour  vows, 
by  bringing  them  up  in  the  fear  of  God,  and  in  ac- 
quaintance v;ith  the  high  towers,  the  palaces,  the  bul- 
warks of  Zion  :  and  wreftle  much  at  rbe  throne  of 
grace,  that  God  may  IJefs  your  endeavours  with  fuc- 
cefs,— and  make  them  rc^J  favourers  of  the  dufl  thereof: 
left  otherwife  tliey  be  foremoft  in  breaking  down  her 
carved  work,  and  you  be  inftrumental  in  bringing 
up  thofe  who  fhall  i^e  plagues  to  that  church, 
which  you  would  defiiC  to   (et  above  your  chiefeft 

Others,  having  learned  the  art  of  diflimulation  to 

fuch 


^he  Church'* s  Defence,  *     1 65 

fucb  a  degree,  as  to  be  capable  of  impofing  upon  the 
church,  and  perhaps  upon  themfelves,  are  admitted  to 
her  communion,  as  friends  to  her  intereits,  and  thofe 
of  her  King, — but  foon  .  difcover  themfelves  to  be  no 
other  than  enemies  under  a  mafk.  This  calls  aloud 
for  the  utmofh  circumfpedion  in  thofe  who  bear  office 
in  the  church, — and  for  a  conilant  dependence  upon 
the  great  Head  of  the  church,  for  afliftance  and  direc- 
tion in  the  matter  of  admifiion  to  church  communion: 
that  we  may  be  preferved  from  giving  the  childrens 
bread  to  dogs,  or  admitting  into  the  bofom  of  the 
church — thofe  who  will  improve  that  privilege  no  o- 
therwife  than  as  giving  them  an  opportunity  of  being 
more  fuccefsful  in  their  '^endeavours  againft  her  peace. 
We  can  never  be  too  much  on  our  guard,  either  a- 
gainfl  thofe  who  w^ould  come  in  privily  to  fpy  out  our 
^-liberty,  that  they  may  bring  ^us  into  bondage, — or  a- 
gainil  them,  who,  through  ignorance  of  her  conftitu- 
tion  and  of  the  truths  upon  which  fhe  is  built,  or 
through  w^ant  of  attachment  to  either,  are  in  dan- 
ger of  betraying  the  church  into  the  hand  of  the  e- 
nemy. 

This  fuggefts  another  method,  by  which  thefe  falfe 
brethren  may  enter :  and  woald  to  God  it  were  not 
too  often  exemplified,  in  our  degenerate  times.  When 
the  difcipline  of  the  church' is  relaxed,  and  perfonsare 
entrufted  with  her  government,  v/ho  have  no  due  con- 
cern for  her  purity,  her  privileges  are  promifcuouily 
beftowed  upon  all  that  apply  for  them  ;  at  leaf!:,  upon 
many  who  walk  in  fuch  a  manner  as  to  prove  them- 
felves enemies  to  the  crofs  of  Chrifc.  By  this  means, 
the  number  of  inteftine  f.es  is  every  day  increafed,  and 
the  number  of  genuine  .citizens  diminifhcs  in  prcpor- 
tion^  till  a  very  fmall  remnant  is  all  that  is  left,  to  pre- 
vent 


3  66    •  God^s  Saving  Arm 

vent  her  being  as  Sodom,  in  point  of  wickednefs,  or 
being  made  liVe  unto  Gomoirha — in  point  of  punifh- 
ment. — Yea,  that  particular  church,  jn  which  a  prac- 
tice fo  deftru<3:ive  to  her  confdtution  is  continued, 
may,  at  length,  be  fo  far  fubjeded  to  the  power  of  the 
enemy,  that,  indead  of  being  a  church  cf  Chrift,  fhe 
may  become  a  fynagogue  of  Satan. 

Thefe  difguifed  enemies  of  the  church,  have  hke- 
wife  different  methods  of  exerting  themfelves  againfl: 
her.— Some,  while  they  maintain  a  ficrmhig  profeffion 
of  rehgion,  are  fo  untender  in  their  pradice  and  con- 
yerfation,  that  they  bring  a  reproachaipon  the  rehgion 
v;hich  they  profefs,  and  upon  the  fociety  to  which 
they  belong :  the  good  ways  of  God  are  evil  fpoken 
of,  an^d  his  name  is  blafphemed  through  them,  A  more 
dangerous  enemy  the  city  of  God  has  not,  than  the 
man  who  loudly  calls  Chrilt  Lord,  Lord,  and  yet  open- 
ly negieds,  or  refufes  to  do  the  things  that  he  fays. 

Others  take  a  more  fubtile  method  of  undermining 
the  interefts  of  the  church.  They  pretend  miuch  zeal 
for  rehgion,  and  much  friendfhip  for  rehgious  perfons: 
and  whatever  is  their  private  manner  of  life,  they  take 
care  that  in  pubhc,  their  conduct  fliall  be  blamelefs. 
'But  their  chief  employment  is  carefully  to  mark  all 
the  faiUngs'  and  infirmities  of  their  brethren,  to  hften 
with  avidity  to  every  charge  that  the  voice  of  llander 
brings  againll  them.  And,  inftead  of  bearing  with 
their  infirmities  and  covering  them  in  love,  they  ex- 
pofe  them  in  the  blackelt  colours,  and  with  many  ex- 
aggerations, inllead  of  refuting  llanderous  reports, 
or  even  giving  themfelves  the  trouble  to  enquire  how 
far  they  are  true,  they  take  pleafure  in  propogating 
them:  and,  all  this,  perhaps,  under  pretence  of  tefti- 
fying  againil  fin,  or  lamenting  over  it. — Thus  the 

charaders 


^he  Church's  B^ence.  1 67 

characters  of  fellow-chriftians  are  murdered,  offences 
are  caufed  to  abound,  difcord  is  fown  among  brethren, 
the  peace  of  the  church  is  difturbed,  and  both  the 
jDcrfons  and  profeffion  of  men  better  than  themfelves, 
become,  through  their  means,  objeds  of  contempt  and 
ridicule  to  the  open  enemies  of  rehgion. 

Others  there  are,  more  honeft,  though  not  lefs  ma- 
lignant, than  any  of  the  form.er,  v/ho,  having  efpoufed 
the  caufe  of  religion,  and  appeared,  for  a  time,  fall  of 
zeal  for  the  intereifc  of  the  church,  at  length  call  off 
the  mafK,  and  openly  difcover  themfelves  on  the  ene- 
my's fide  :  levelling  the  heavieft  flrokes  of  their. axes 
and  hammers,  againfl  that  carved  work  which  them- 
felves had  been  a6live  in  fetting  up.  Thefe  are  they 
who  lead  the  van  in  the  Dragon's  army.  They  are 
the  chief  inftruments,  by  whom  he  maintains  his  oppo- 
fition  to  the  work  of  God.  And  when  fuch  are  gain- 
ed over  to  his  iide,  then  it  is  that  he  fets  up  his  en- 
figns,  for  figns  of  triumph  before  God.  The  Spirit  of 
God  has  faid,  if  ajiy  man  draw  hack,  fny  foul  /hall  have 
no  pie  a  fur  e  in  him  :  but,  if  Satan  is  capable  of  taking 
l^eafure  in  any  thing,  the  apoflate  is  the  man  accord- 
ing to  his  heart. 

Againft  all  thefe,  and  all  other  forts  of  difguifed  e- 
nemies,  the  church  is  fuiiiciently  protected,  by  the  fal- 
vation  of  God.  He  can  never  be  impofed  upon  by 
falfe  appearances ;  for  he  feeth  the  heart.  He  knows 
all  the  fchemes,  that  are  laid  by  fuch  men,  for  hurting 
the  church,  before  they  can  be  difcovered  by  men ; 
yea,  before  they  be  known  to  themfelves. — And  he 
will  finally  break  in  funder  every  fnare  that  they  lay, 
either  for  the  church,  or  for  any  of  her  genuine  menu 
bers.  For  her  help  is  in  the  name  of  Jehovah,  w^o 
made  heaven  and  earths 

4.  The 


l6S  GocP^  Saving  Arm 

4.  The  church  has  enemies,  not  only  within  her 
walls,  but  even  in  the  hearts  of  her  bell  friends,  and 
fincereft  members.  That  principle  of  corruption  that 
is  itot  totally  fabdued  in  the  beft  Chriftians ;  as  it  is 
inimical  to  God,  mufl  alio  be  inimical  to  the  church : 
anjcl,  as  far  as  it  prevails,  its  effeds  mufl  be  always 
hurtful  to  her.  She  has,  in  all  ages,  fufFered  more 
from  the  paffions,  the  prejudices,  the  infirmities,  and 
the  falls  of  her  bed  friends,  than  from  all  the  combi- 
ned efforts,  of  the  powers  of  earth  and  hell.  Even 
they  whom  divine  providence  has  called  to  be  watch^ 
men  upon  her  walls,  being  men  of  like  paffions  with 
others,  are  in  danger  of  proving  the  greateft  dillurbers 
of  her  peace.  It  will  be  fo,  unlefs  he  who  holdetb  the 
Jlars  in  his  right  hand,  and  walketh  in  the  midji  of  the 
golden  candlejlicks,  keep  a  perpetual  watch  over  his 
fcrvants,  and  over  his  work  among  their  hands.- — Ohl 
what  need  have  miniflers  of  the  gofpel,  above  all  other 
men,  to  be  continually  on  their  guard,  againil  their 
own  fpirits — their  paffions,  humours  and  corruptions  ? 
And  what  need  of  conftant  dependence  upon  Godj 
that  he  may  diredl  their  counfels,  affill  them  in  their 
miniiirations,  prefide  in  their  meetings,  and  preferve 
them,  in  every  cafe,  from  giving  a  wrong  touch  to  the 
ark  of  God  among  their  hands  ?  This  we  have  reafon 
to  expedl  he  will  do,  in  anfwer  to  the  prayers  of  his 
people  :  for  one  method  that  he  takes,  for  placing  fal^ 
vation  as  walls  and  bulwarks  to  our  city,  is  by  clothing 
her  priejls  with  fahation  ;  fo  that  her  faints  JJjout  a- 
hud  for  joy  *. 

The  Second  thing  propofed,  in  our  method  was,  to 
fpeak  of  that  falvation,  which   God  has  promifed  to 

appoint 

*  Pfal.  cxxxii.  16. 


The  Churches  Befencel  X69 

•  appoint  for  wails  and  bulwarks  to  the  church.  ■  And 
here,  without  infilling,  we  fhall  but  mention  the  fol- 
lowing tilings. 

Salvation,  as  was  formerly  hinted,   bears  an  evident 
relation  to  miferj,  and  to  danger.     Where  neither  of 
thefe  is,  there  can  be  no  need  of  falvation.  The  church, 
in  this  world,  is  never  out  of  danger ;  and  ihe  is  often 
fubjed:  to  various  miferies.    The  walls,  which  God  has 
placed  around  her,  do  not  preferve  her  from  being  af-» 
faulted, — nor  even  from  being  plundered,  and  facked. 
Often  is  the  enemy  permitted  to  enter  God's  heritage, 
to  defile  his  fandluary,   and  even  to  lay  Jerufalem  oil 
heaps.     But  out  of  thofe  heaps  of  rubbifh  that  had 
been  burnt — will  God  revive  the  ftones  of  hisfandtua- 
ry ;  and  after  all  the  ravages  of  enemies,  the  church 
fhall  appear  more   glorious  than  ever.     Our  fpiritual 
city  differs  from  all  others,  in  this  refpedl,  that,  where- 
as their  fortifications  ferve  to  keep  the  enemy  at  a  dif- 
tance;  and  if  once  he  gets  within,  inftead  of  annoy- 
ing him  any  further,  they  are  of  the  fame  ufe  to  him, 
to  defend  his  poflefiion,   as  they  had   been  to  defend 
the  citizens  againft  him.     But  the  walls  and  buhvarks 
of  our  city  can  never  be  made  ufeful  to  any  enemy.-^. 
Her  artillery  can  never  be  turned  againit  herfelf,  noc 
againft  any  of  her  citizens :  nor  can  ever  the  enemy 
choofe  fuch  a  pofition,   as  that  it  may  not  play,  with 
fuccefs,  upon  him.     After  he  has  got  pofTeflion,— and 
when  enemies  and  citizens  w^alk  promifcuoufly  in  the 
flreets, — this  falvation  may  alTail  the  enemy  and  pro- 
ted:  the  citizen  :  it  may  drive  oj^it  the  one,  and  fecure 
to  the  other  a  peaceable  refidence  within. — it  is  not 
fecurity,   but  Salvation,  by  which  fhe  is  protected. 
And  God  often   fuffers  enemies  to  prevail  fo  far,  that 
her  condition  feems,   in  the  eyes  of  men,  to  be  defpe- 
*  y  rate,-— 


lyo  Gcd^s  Saving  Arm 

rate, — -that  his  name,  his  power  and  grace  may  be  the 
more  glorified,  in  working  Jalvatlon,  for  her,  in  the 
midji  of  the  earth. 

It  is  but  a  partial  Salvation,  that  fhe  can  hope  to  en- 
joy in  this  world.  Her  enemies,  though  often  repul- 
fed,  will  dill  return  to  the  charge  :  or  if  one  enemy  is 
fubducd,  another  ftarts  up  in  his  room. — While  fhe  is 
iinging  cf  one  viclory,  Ihe  muft  gird  on  her  harnefs, 
in  the  viev/  of  another  battle.  Her  God  has  all  her 
enemies  under  his  fovereigh  controul,  and  they  can 
neither  nicve  hand  nor  tongue  againft  her  without  his 
permillion.  But  the  many  fins  and  corruptions,  that 
remain  about  her,  provoke  him,  from  time  to  time,  to 
lengthen  the  enemy's  chain.  Thus  the  Affyrian  was 
ihe  red  of  his  anger,  and  the  flaff  in  the  hand  o/'his 
indignation.  When  he  has  fufficiently  corrected  her, 
he  turns  his  hand  againfl  the  enemy,  theftafiofhis 
indignation  is  caft  into  the  fire,  and  a  new  falvation 
fills  her  mouth  again  with  laughter,  and  her  tongue 
with  melody.  Thus  it  fhall  continue  to  be,  in  a  greater 
or  iefs  degree,  while  fhe  continues  in  a  militant  fl:ate : 
fometimes  the  enemy  prevailing,  and  the  church  re- 
duced to  a  very  low  and  diflrefled  condition  :  and  at 
other  times  the  Lord  arifing  as  one  that  awaketh  out 
cjfleep,  cr  as  a  mighty  man  that  /Jjouteth  by  reafon  of 
ii'ine :  {mxiiVighQn:  enetnies  in  their  hinder  partSy  and 
putting  them  to  a  perpetual  reproach. 

But  her  falvation  fhall  one  <iay  bi:  complete-  Her 
gloiious  King  now  fits  at  his,  Father's  right  hand,  ex- 
pecting till  ,all  his  enemies  be  made  his  footflool. 
1  hen  fhair  they  be  put  under  her  feet  alfo,  flie  fiiall 
obtain  a  dcciiiyc  vi6lory,  and  enjoy  an  everiafting 
triumph   over  them  alL     Her  falvation  Vvill  then  be 

final 


Xh^  Church's  Defence,  iji 

final  and  complete  :  and  nothing  fhall  be  left  to  hurt 
or  deftroy  in  all  God's  holy  mountain. 

It  merits  obfervation,that  it  is  not  any  falvation  al- 
ready wrought  for  her,  or  enjoyed  by  her,  that  the 
church  confiders  as  her  ftrength  ;  but  that  falvation 
which  is  ftill  with  God,  and  which  he  will  appoint  for 
her,  when  the  time  of  her  need  fliall  come.  The 
manner  of  expreffion  here  is  remarkable.  The  church 
ipeaks  of  her  ftrength  in  the  prefent  time ;  We  have 
a  Jlrong  city:  but,  when  (lie  comes  to  fliew  wherein 
her  great  itrength  lieth,  fiie  changes  to  the  future ; 
Salvation  w^ill  God  appoint.  She  is  prefently  flrong, 
by  reafon  of  that  falvation  which  God  will  appoint 
for  her  hereafter:  or  rather  of  that  Salvation  that  is  in 
God  himfelf,  and  that  fliall  be  forthcoming  to  her  iix 
every  time  of  future  need.  This  is  not,  indeed,  the 
manner  of  man.  Had  Ihe  been  to  fpeak  in  the  lan- 
guage of  the  men  of  this  world,  fhe  would  have  faid, 
We  have  a  Jlrong  city ;  for  Gc?^  hath  appointed  walls 
and  bulwarks :  or,  %ve  fliall  have  a  Jlrong  city,  Vvdieri 
he  fhall  appoint  Salvation  Jor  walls  and  bulwarks,  \n 
no  other  flrain  can  they  fpeak,  who  fee  things  only  by 
the  eye  of  fenfe.  But  the  inhabitants  of  this  fpirituai 
city,  are  taught  to  fee  the  things  of  God  by  the  eye  of 
faith,  in  the  glafs  of  his  word  of  grace  and  promife. 
By  this  means,  they  look  upon  that  Salvation  which 
is  in  God  as  their  own:  and  depend  as  much  upon 
w^hat  he  has  promifed  to  do  for  them,  or  give  to 
them,  as  upon  what  he  has  already  done,  or  what 
they  prefently  enjoy, — From  every  falvation  that  he 
has  already  wrought,  faith  draws  encouragement:  con- 
fidering  it  as  a  pledge  of  what  he  will  work  in  time 
to  come.  But  it  is  only  that  Salvation  which  is  in  God's 

Y  2  Almighty 


?72  God's  Savwg  Arm 

Almighty  Arm,  and  which  he  has  promifed  to  employ 
in  her  defence,  when  cccaiion  fhall  require,  that  (lie 
conliders  as  her  flrcngth :  as  being  to  her  inftead  of 
njoalls  and  bulwarks. 

From  the  whole  it  appears,  that  the  church  and  her 
members  are  here  taught  to  make  their  boaft,  not  in 
any  thing  about  themfelves,  nor  in  any  thing  that 
they  can  do  for  themfelves,  or  that  any  created  power 
can  do  for  them ;  nor  yet  in  any  thing  that  God  has 
already  done :  but  folely  in  what  God  is  to  her,  and 
what  he  has  promifed  to  do  for  her.  She  is  flrong  and 
fecure,  not  on  account  of  that  hedge  of  difcipline  that 
God  has  planted  around  her,  nor  of  that  fpiritual  va- 
.lour  and  courage,  with  which  divine  grace  has  endued 
iier  citizens,  and  which  they  are  ready  to  exert  in  her 
defence,  when  the  enemiy  comes  in  like  a  flood ;  but 
on  account  of  God's  Saving  Arm,  which  he  is  always 
ready  to  make  bare  in  her  caufe,  in  the  fight  of  all 
the  nations ;  and  which  he  will  infallibly  employ,  in 
faving  her,  from  time  to  time,  from  all  the  tyranny, 
oppreffion,  and  injury,  that  fhe  may  fuffer,  or  with 
which  fhe  may  be  threatened,  by  any  enemy  :  until 
be  iliall  bring  her  to  the  final  enjoyment  of  complete 
and  eternal  falvation  iafthe  lail.  And  is  ihe  not,  in- 
deed, a  ftrong  city ; — ^is  ilie  not  fufficiently  fortified, 
and  fecurely  proteded, — Vv'hen  her  walls  and  bulwarks 
are  no  other,  than  the  almighty  power  of  the  God  of 
falvation? 

We  now  come  to  the  Third  thing  propofed,  which 
was,  To  confider  what  about  the  church  is  fecured  a- 
eainli  the  attempts  of  enemies,  by  the  Salvation  of 
God.  She  may  lofe  much  of  what  m.ay  appear  to  a 
carnal  eye,  as  moft   valuable  to  her.     She  may  lofe 

the 


The  Church's  Defence,  J  73 

dfe  countenance  of  the  powers  of  this  world.  She 
may  be  deprived  of  her  flourifning  outward  appear- 
ance. She  may  almoft  be  robbed,  for  a  time,  of  her 
vifible  fubfiflence.  For  no  lefs  a  period  than  twelve 
hundred  and  iixty  years,  has  ihe  been  driven  into  the 
wildernefs ;  fo  that  her  befl  friends  fcarcely  knew 
where  to  fmd  her. — Ker  members  may  not  only  be 
fpoiled  of  all  that  they  hold  dear  in  this  world ;  out 
may  alfo  be  fubjeded  to  all  that  the  world  reckons  e- 
vil. — They  may  have, — they  often  have  had  trial  of 
cruel  mockings,  and  fcourg'nigs^  of  bonds  and  imprjfon- 
ments.  They  have  been  forced  to  wander  about  in 
/Jjeeps-Jkins,  and  goat s-Jkins,  being  defiitiite^  aJJliBed^ 
tormented.  Though  the  world  was  not  worthy  of  them, 
they  have  wandered  in  defarts,  and  in  mountains^  in 
dens  and  in  caves  of  the  earth.  They  have  even  been 
ftoned,  and  fawn  afunder,  and  tempted,  andjlain  with 
the fword"^.  They  have  fuffered  all  the  indignities, 
and  all  the  tortures,  both  in  life  and  death,  that  the 
rage  of  wicked  men,  or  the  malice  of  devils — could 
either  invent  or  execute.  All  this  has  happened  lince 
the  days  of  the  apoflles,  as  well  as  before  that  period. 
And  furely  all  this  is  more  than  futiicient  to  perfuade 
a  carnal  man — that  her  fortifications  are  ufelefs,  and 
her  Defence  is  utterly  departed. — But,  in  the  eye  of 
the  church  herfeif,  and  of  all  her  genuine  children,  all 
this  is  perfedly  confident  with  the  all-fufticiency  of 
that  Salvation  by  which  llie  is  defended. — All  is  {till 
fafe,  that  is  necefiary,  either  to  her  being,  or  her  welL 
being :  and  all  that  is  effential  to  the  happinefs  of  any 
of  her  citizens.     More  particularly, 

I.  Her  foundation  is  always  fafe.     She  is  built  upon 
the  foundation  of  the  apoflles  a?id  prophets,  Jefus  Chrifl 

himfelf 

*4icb.  XI.  35   37?  32 


1^4  God's  Saving  Arm 

himfelf  heirig  the  chief  corner  flone.  This  is  the  foifti- 
dation  that  God  has  laid  ;  and,  however  much  the 
fuperftrudture  may  be  demohflied,it  never  can  be  fha- 
ken.  While  the  foundation  Hands,  there  is  Hill  hope 
that  the  building  may  be  repaired,  and  the  head-Hone, 
at  length  put  upon  it.  In  the  loweil  condition  to 
which  the  church  Vv'as  ever  reduced,  her  friends  have 
Hill  this  anfvver  to  give  to  the  mejfengers  of  the  na- 
tions^— The  Lord  hath  founded  Zion,  and  the  poor  of 
the  people  /hall  trufi  in  it  *. 

ci.  Her  exiHence  is  always  fafe.  The  church  may 
be  driven  into  the  wildernefs ;  but  (lie  Hiall  never  be 
driven  out  of  the  v/orld.  The  principal  ufe  of  this 
lower  world,  is  to  be  a  nurfery  for  the  church,  till  all 
that  were  chofen  of  God  from  eternity — come,  in  the 
unit^'  of  the  faith,  to  a  Hate  of  perfection  in  ChriH, 
and  the  whole  church  be  prefented  to  him,  without 
foot  or  wrinkle.  When  this  fliall  be  accompliHied, 
the  earth  and  all  the  works  thereof  Hiall  be  burnt  up. 
As  the  throne  of  ChriH  is  eHabhHied  for  ever;  fo  Hiall 
his  feed  continue  as  long  as  the  moon  endureth.. — 
However  many  enemies  the  church  may  have,  and 
haw  ever  loudly  they  may  cry  out,  raze  it,  raze  it; 
they  H:ail  never  be  able  to  accomplilli  their  purpofe, 
in  her  total  oninciion.  By  the  Hn  of  any  particular 
church,  God  may  be  provoked  to  remove  her  candle- 
Hick  out  of  his  place  :  but  the  lamp  that  God  has  or- 
dained for  his  Anointed  v/ill  always  continue  to  Hiine, 
in  feme  part  of  the  world,  till  the  fun  itfelf  Hiall  be 
extinguiHied. 

3,  Her  particular  citizens   are  all  fafe,  under  the 

protcdicn  of  God's  Saving  Arm.     1  {^y  not  that  they 

,  (hall  always  be  preferved  from  outward  and  temporal 

fufierings. 


ne  ChurcJfs  Befence,  175 

(uiferings.  On  the  contrary,  we  are  affured  that  thro' 
manifold  tribulations  they  muft  enter  into  the  king- 
c^om. — Not  only  may  they  be  flript  of  their  worldly 
pofTeflions,  their  reputation,  their  liberty,  or  their  life, 
by  their  opprefTors  and  perfecutcrs  :  they  may  fufFer 
much  even  from  the  hand  of  God.  Ihe  fin  that 
cleaves  to  them,  makes  it  neceiTary,  that  they  fiiould 
be  often,  and  feverely  chaftened.  God  zvill  vijit  their 
iniquities  "with  rods,  and  their  Jins  with  chciflifements-^ 
Yea,  when  he  finds  it  neceffary  to  vifit  that  part  of 
the  world  where  their  lot  is  call  with  a  public  ftroke, 
judgment  often  begins  at  the  houfe  of  God  :  and  his 
children  fhare,  as  deeply  as  any  other,  in  the  common 
calamity.  But  out  of  all  their  troubles,  this  Salvation 
will,  at  laft,  fet  them  free.  All  their  loiTes  fliall  be 
retrieved,  and  tliat  with  intereil^ — an  hundred  fold. 
An  abundant  compenfation  ihall  be  made  for  all  their 
fufferings.  Their  fouls  (liall  be  given  them  for  a  prey;: 
their  bodies  fhaii  be  refcued  from  the  power  of  the 
grave,  and  not  a  hair  of  their  head  fiiall  finally  be  loft. 
— Other  cities,  though  they  may  continue  flotirifhing 
for  ages,  are  every  day  changing  their  inhabitants. 
One  generation  is  fwept  away  by  death,  in  a  few  years^ 
— another  fucceeds,  and  that  again  is  quickly  fwept  away 
in  its  tLU'n.  But  this  city  of  God  never  Icfes  or  chan- 
ges any  of  her  citizens.  She  is  daily  receiving  new 
accefiions,  even  v;licn  the  work  of  God  goes  on  fo 
flowly,  that  they  are  but  gathered  one  by  one,  as  at 
this  day.  But  no  peribn  that  ever  becomes  an  inha- 
bitant here  fliall  ever  ceafe  to  be  fo.  Death  cannot 
drive  any  out  of  the  city :  it  only  tranfports  them  to 
another  quarter  of  it ;  for  the  church  triumphant  and 
the  church  militant  are  one  and  the  fame  fociety. — 
And  every  perfon    that  enters   within   thefe  walls  of 

Salvation, 


j/,5  God'^s  Savi7ig  Arm 

Salvation,,  has  the  fuUeft  fecurity,  that  hQ  JJjall go  ?;•> 

more  out. 

4.  Her  privileges  and  immunities  are  all  fafe.  Thefe 
having  been  purchafed  for  her  by  tlie  blood  of  Chrifl, 
and  bellowed  upon  her  by  his  God  and  Father,  are  aU 
fo  preferved  by  divine  power  and  grace ;  and  none 
fhali  ever  be  fuffered  to  deprive  her  of  them.  She 
may  be  deprived  of  thofe  temporal  privileges  and  e- 
inoiuments,  which  have  been  conferred  upon  her  by 
earthly  princes  or  others :  perhaps  it  had  been  better 
if  "[a^  had  never  enjoyed  them.  She  may  even  be 
deprived,  for  a  feafon,  of  the  ufe  of  fome  of  thofe  pri- 
vileges which  Chriil  her  King  hath  bellowed :  Or  fhe 
may  be  reduced  to  the  neceility  of  enjoying  them  at 
the  hazard  of  the  hves  of  her  citizens.  The  privilege 
of  chooling  her  own  office-bearers,  of  adminillring 
her  own  government,  independent  of  the  kingdoms  of 
this  world,  or  even  of  holding  her  aifemblies  for  the 
worfliip  of  God,  men  may  for  a  time  prevent  her  from 
ufing  or  enjoying  the  benefit  of  them.  But,  thefe 
and  her  other  privileges,  being  fecured  to  her  by  a 
charter  from  her  only  lawful  King,  her  right  to  them 
can  never  be  aboliibed.  They  are  guaranteed  to  her 
by  him  that  bellowed  them.  He  will  reltore  her,  in 
his  own  time,  to  the  full  enjoyment  of  them.  And 
he  will  have  a  day  of  reckoning  with  thofe  who  have 
attempted  to  rob  her  of  them. 

5.  Her  treafures  are  all  fafe.  She  has  a  twofold  trea- 
fure:  a  treafure  of  grace,  and  a  treafure  of  truth. 
Both  thefe  are,  in  fome  refped,  lodged  in  the  hand  of 
Chriil.  Hence,  even  in, the  days  of  his  flelh,  he  was 
feen  and  know^n,  by  his  difciples,  ^s  full  of  grace  and 
truth.  Her  treafure  of  grace  is  v\/holly  in  his  hands  : 
gnd  is  fecured  in  the  heavenly  places,  againU  all  the 

attempts 


The  Church's  Defence',  I'jj 

Pttempts  of  enemies.      They  can  neither  diminifh  it, 
7ior  hinder  her,  nor  any  of  her  citizens  to  receive  their 
neceiTary  fupphes  from   thence;    for,   outofhisfuU 
nefs  they  all  recelDe,  even  grace  for  grace. — Her  trea- 
fare  of  divine  truth  is  iikewife  in  his  hand,   though  in 
a  more  improper  fenfe  :  as  it  belongs  to  him,  both  to 
reveal  the  truth  to  her,  in  his  Prophetic  chara(^er, — 
and,  in  his  Royal  capacity,  to  make  it  eff:^dlual  for  all 
the  purpofes  for  which  it  is  revealed.     But  this  trea- 
fure  is  more  immediately  committed  into  the  hands  of 
the  church  herfelf :  and  ilill  ihe  has  it  in  earthen  vef- 
Jeh\   that  the  excellency  of  the  power  may  he  of  God, 
and  not  of  us. — And  in  that  warfare  that  ihe  is  obhged 
to  maintain,  againil  Satan  and  his  auxiliaries,  a  prin^ 
cipal  part  of  the  fervice  required  of  her  and  her  mem- 
bers is,  to  defend  this  treafure  :  earnefily  contending 
for  rthe  faith,  once  delivered  to  the  faints. — Her  trea- 
fure of  grace  is  beyond  the  reach  of  the  enemy  :  and 
all  that  he  can  attempt,  with  regard  to  it,  is  only  to 
intercept  her  communication  with  it.  But,  in  all  ages, 
he  has  exerted  his  utmoil  efforts  to  rob  her  of  divine 
truth.     Hence  all  thofe  floods  of  error,  that,  in  diffe- 
rent periods,  he  has  fpued  out  of  his  m,outh ;  with  a 
viev/  to  fubvert  the  truth,  or  to  draw^  th6  church  afide 
from  her  adherence  to  it.     But  even  this  treafure  is 
not  to  be  preferved,  by  the  mere  efforts  of  the  church 
or  her  members.     The  God  of  Salvation,  who,  beiag 
infinite  in  faithfulnefs,  as  well  as  in  power,  keepeth 
truth  for  ever,  will  effeclually  preferve  every  article  of 
that  fyftem  of  truth,   of  which  himfelf  is  the  author. 
He  will  difappoint  all  the  endeavours  cf  the  enemy 
againlf  it,-— divert  the  floods  of  error,  caufing  them  to 
be   fwalipwed    up  by    the    earth, — and   fecond  the 
contendinofs  of  his  fervants  and  people,  in  the  behalf 
*  ^'  2,      ■  of 


1>7S  God^s  Savbi^  Arm 

of  the  true  faith:  fo  that,  inftead  of  bv?ing  either  loll 
or  obfcured,  the  hght  of  divine  truth  will  fhine  the 
more  clearly,  for  all  the  pernicious  errors,  with  which 
the  church  has  been,  or  ever  wijl  be  infefled. 

6.  Her  real  interefts  are  all  fafe  and  fecure  :  and 
that  to  fuch  a  degree,  that  neither  fhall  flie  fufFer  any 
harm,  in  the  ilfue, — nor  fhall  her  enemies  gain  any 
advantage,  by  all  their  apparent  fuccefs.  If  God,  for  a 
(liort  moment,  feems  to  give  her  up  into  the  enemiy's 
hand, — that  he  may  corredl  her  for  her  fin,  purge  her 
from  corruption,  teach  her  to  renounce  all  confidence 
in  an  arm  of  flefh,  and  to  place  her  fole  dependence  upon 
his  Salvation ; — he  wilt  not  only  turn  his  hand  againll 
her  enemies  in  a  little, — but  he  will  make  every  ad- 
vantage that  they  have  over  her,  fo  much  clear  gain 
to  her.  Their  triumphs  fhall  be  turned  into  the  bowl- 
ings of  defpair  :  and  he  will  double  unto  them  double, 
for  all  that  they  have  done  unto  her. 

7.  In  a  word,  her  eternal  inheritance  is  perfedlly 
fafe  and  fecure.  However  poor  and  contemptible  the 
church  of  Chrift  may  appear  now,  fhe  has,  in  rever- 
£on,  an  inheritance  incorruptible,  undejiled,  and  unfa- 
ding.  This  inheritance  is  referved  in  heaven  for  her, 
under  the  hand  of  Chrifl  her  reprefentative :  while 
Ihe,  and  all  her  members  are  kept  for  the  inheritance, 
by  the  power  of  God's  Saving  Arm.  She  is  now  tra- 
velling through  the  wildernefs,  towards  the  place  of 
which  the  Lord  hath  faid,  I  will  give  it  you — Though 
enemies  may  alTault  her  camp  here,  they  can  neither 
mar  her  inheritance  in  the  land  of  promife,  nor  pre- 
vent her  attaining  the  pofTeflion  of  it  in  a  little.  In 
fpite  of  all  their  combined  efibrts,fhe  fliall  there  enjoy 
never-ending  peace  and  happinefs :  rejoicing  and  tri- 
umphing in  that  Salvation,  which  God,  during  her 

militant 


Hhe  Church* s  Defence.  1 79 

militant  eftate,  has  appointed  to  her,  Jor  walls  and 
bulwarks. 

We  are  now  to  conclude  with  fome  Improvement 
of  what  hcK>  been  faid.  It  fhall  be  expreft  in  the  fol- 
lowing obfervatioijs. 

I.  The  church  of  Chrift,  confidered  as  fuch,  has  but 
little  occafion  for  the  favour  and  piot":^?i:ion  of  earthly 
princes :  and  little  caufe  to  regiec  the  want  of  it. — 
The  pov/ers  of  this  world  are  ordained  of  0.;d  ;  and 
therefore  ought  to-  be  honoured  by  all  the  members 
of  the  church,  and  obeyed  in  all  their  la vyfui  com- 
mands.— But  if  we  confult  the  hiilory  of  all  the  king- 
doms and  ftates  that  ever  were  in  the  world,  we  fhall 
iind  that  their  rulers  were,  for  the  mofl  part,  more 
friendly  to  the  interefts  of  the  rulers  of  the  darknefs  of 
this  world,  ^th^n  to  the  caufe  of  God,  or  the  profperi- 
ty  of  the  church. — For  the  church,  therefore;  to  con- 
Ititute  them  the  guardians  of  her  privileges,  or  to  trufl 
in  them  for  her  defence, — is  to  commit  herfelf  into 
thofe  hands,  that  are  mofl  hke  to  do  her  an  m- 
jury. 

Among  the  gracious  promifes,  which  are  to  be  ac-. 
complifhed  to  the  church  in  New  Tcftament  days, 
this  is  one, — Kitigs  Jhall  he  thy  nurjing -fathers,  and 
their  queens  thy  nurfing  mothers.  From  hence  fome 
have  concluded,  that  the  civil  magifcrate  ought  to  ex- 
ercife  his  authority,  and  in  due  time  fnall  exercife  it, 
for  the  prefervation  and  propagation  of  the  true  reli- 
gion, for  the  fuppreilion  of  herdy,  for  promoting  the 
interefts  of  the  church,  and  giving  fandlion  to  the  de^ 
crees  and  determinations  of  her  judicatories.  But 
with  equal  propriety  might  they  argue,  that  all  civil 
government  fhould  be  fubordinate  to  the  church,  and 

Z  2  that 


1 8o  God's  Saving'  Arm 

that  the  kings  of  the  earth  fliould  kifs  the  toeof  dn 
ecclefiafiical  officer;  for  it  follows  in  the  fame  verfe, 
they  flj  all  hoiv  doucn  to  thee  with  their  face  toivard  the 
earth,  -and  lick  up  the  duji  of  thy  feet  '^K  Tliis  pro- 
mife  is  accomplifned,  not  when  the  civil  powers  exert 
their  authority  for  corroborating  the  laws  of  the 
church,  or  for  pmiifhing  thofe  who  diflurb  her  peace 
by  falfe  doArines,  or  by  fchifmatical  practices :  for  all 
exercife  of  civil  authority  about  things  purely  religious 
or  ecclefiafiical,  is  an  ufurpation  of  the  royal  authority 
of  Chriil,  and  is  prejudicial  both  to  the  fpirituahty  and 
independence  of  his  kingdom. — But  this  promife  ir. 
accomplifhed,  when  the  kings,  queens,  and  nobles  of 
the  earth  embrace  the  true  religion,  join  themfelves 
to  the  true  church  of  Chrift,— fet  an  example  of  all  holy 
converfation  and  godlinefs  before  thofe  of  ififcrior  na- 
tions,— countenance  and  encourage  fuch  as  are  found 
in  the  faith  and  w^alk  agreeably  to  the  gofpel, — and 
employ  every  opportunity,  that  their  high  ftation  af- 
fords them,  for  prom.oting  the  true  intereil  of  the 
church,  by  means  that  are  of  a  fpiiitual -nature,  and 
are  calculated  for  the  advantage  of  a  fDiriruQ.1  fo~ 
ciet}^ 

If  the  members  of  the  church  of-Chrilt  are  protecl» 
ed  in  their  civil  rights,  as  all  good  fubjeds  ought,  if 
they  are  not  didurbed  in  the  exercife  of  religion,  nor 
fubjecled  to  any  fmful  impofiiions  upon  their  con- 
fcienccs,. — this  is  the  greatell  part  of  vihat  the  city  of 
God  has  to  c:xpect  from  civil  magiih-ates,  in  their  eiii- 
cial  capacity.  The  enemies  v.ith  whom,  the  church 
is  called  to  wrcftle,  r  ■..'  fpirit-ual  nLickedncffts  in  high 
places.  7'be  iccaf-^ns  oj  her  tjccirfare,  therefore,  are 
vot  carried ;  hut  Tidglty  thrt-vgh   Gcd,   to  the  pvli'mg' 

down 
*  Ifa.  xllx.  25^ 


The  ChurcVs  Befence,  1 8 1 

do-wii  of  their  Jlrong  holds.  The  civil  fword  is  of  ufe 
to  puniiTi  crimes  againfl  fociety,  to  defend  mc-.is  lives, 
liberties,  and  worldly  property.  It  may  fubdue  earth- 
ly kingdoms,  and  effedl  Revolutions  in  civil  liates. 
But  it  is  neither  calculated  to  propagate,  nor  to  defend 
this  .fpiritual  city.  The  only  Vv'capon,  by  which  this 
can  be  done  fuccefsfully,  is  the  Jword  of  the  Spirit^ 
zvhicb  is  the  word  of  God.  There  is  fuch  an  eifential 
difference  between  the  conftituticn  of  the  church  of 
Chrili,  and  that  of  the  kingdoms  of  this  world,— that 
no  man,  by  virtue  of  any  office  that  he  may  bear  in 
the  one,  has  a  right  to  claim  any  authority  in  the  o- 
ther.  As  no  minilier  of  the  gofpcl  is  more  to  the  ci- 
vil ftate,  than  a  private  fubjecl ;  fo  he  that  poifeiTes 
the  higheft  oflice  in  the  ilatc,  is  no  more  to  the  church 
than  a  private  member  :  though  he  has  it  in  his  power 
to  do  more  for  the  interelf*  of  religion  than  many  o~ 
thers ;  jufl  as  the  head  of  a  family  may  do  more  for 
it  than  he  Vv^ho  is  but  a  hired  fervant  in  that  fa- 
mily. 

We  plead  not  for  tlie  exemption  of  the  church,  or 
of  churchmen,  from  the  authority  of  civil  magiitrates; 
nor  for  any  right  in  thcin,  to  judge  and  determine 
caufes  of  a  civil  nature,  that  relate  to  themfelves  or 
their  brethren.  This  is  one  of  the  abominations  of 
Antichriil's  religion.  Ghriil  himfeif  diiclaimed  an}^ 
iuch  right  :  and  lb  will  all  his -faithful  fcrvants.  The 
miniiicrs  of  religion  ought  to  be  fubject  to  the  laws  of 
their  country,  to  the  authority  of  the  magiilrate,  and 
to  the  cognizance  of  courts  of  juliice,  in  the  very 
ume  manner  as  any  other  perfon. — But,  on  the  other 
hand,  the  king  himfeif,  and  all  that  bear  oiiice  under 
him,  ought  to  be  fubjecl  to  the  laws  of  Ghriil,  to  the 
vlifcipline  of  the  church   and  to  the  authority  of  the 

courts 


J  §2  God's  Saving  Arm 

courts  cf  the  Lord's  houfe,  in  all  matters  purely  ec- 
cleliafiical,— -as  much  as  the  nieaneil  peafant.  And 
till  this  be  the  ce^fe,  the  proirJfe  above  referred  to  can- 
not have  its  full  accomplifliment. 

While  the  church  of  Chrifl  was  totally  difconnedled 
with  the  civil  iiate,  for  three  hundred  years  after  her 
firft  eredion,    fhe  continued  to  flouiifh  and  to  fpread, 
notwithiianding  all   thut  oppofition   and   perfeculion 
could  do  to  the  contrary.    But  no  fooner  had  the  mif- 
taken  zeal  of  fome  earthly  princes,  made  laws  for  the 
eftablif]}ment  of  the  church,  provided  rich  hvings  and 
worldly  dignities  for  her  minifters,  taken  her  under 
the  protedlion  of  the  civil  Hate,   and  incorporated  her 
with  the  political  conilitution, — than  the  church  be- 
gan rapidly  to  decline,  and  all  thofe  corruptions  were 
introduced,  by  which  (he  was  turned,  at  length,  into 
a  fynagogue  of  Satan.     This  unhallowed  coanedion 
between  the  church  and  the  flate,  was  the  very  thing 
that  raifed  antichriil  to  his  throne,  and  brought  the 
princes  of  Europe  under  the  mod  ihameful  fubjedion 
10  papal  tyranny.     And  to  this  are  to  be  imputed  all 
thofe   ufurpations  of  the  crown- rights  of  Chriil,   and 
thoie  infringements  of  the  privileges  of  iiis  fubjeds,  that 
are  ilill  chaigeable  upon  the  civil  powers,  in  all  pro- 
tefiunt  countries.     While  this  continues,  it  isofne- 
ceffity  either  that  the  church   muit   be  degraded  into 
a  mere  appendage  of  the  kmgdoms  of  this  world;  or 
elfe  the  kingdoms  of  the  world  mull  again  become 
fiefs  of  the  church,  and  the  reign  of  ecciefiaiiical  def- 
potifm  muft  be  renewed. 

This  Synod,   and  the  body  of  people  in  connedicn 
with  them,  have  been  acculed,  Vviih  equal  confidence 
and  faihiocd,  of  a  difpohtion  to  promote  the  Reforma- 
tion of  the  church,  by  means  of  civil  pains  and  penal- 
ties. 


Ihe  CburcFsBefence,  183 

ties.  It  has  even  been  faid,  that  we  are  fworn  to  pro- 
fecute,  yea,  to  extirpate  with  fire  and  fword,  all  that 
are  of  a  different  opinion  from  ourfelves,  in  religious 
matters.  But  far  be  all  fach  difpofitions  and  princi- 
ples from  the  church  of  Chrift.  An  oppolite  fpirit 
breathes  through  our  whole  conllitution,  and  oppo- 
lite principles  are  the  very  hinge  upon  which  it  turns. 
Let  carnal  weapons  be  ufed  for  carnal  purpofes.  Let 
civil  laws,  civil  authority,  and  civil  punifnments,  be 
employed  for  the  benefit  of  civil  fociety.  The  church 
of  Chrift  needs  them  not :  nor  will  they  ever  be  of 
real  advantage  to  her> — In  relation  to  the  civil  go- 
vernment of  our  country,  v/e  reckon  our  fituation  much 
more  eligible  than  that  of  any  national  church  can  be. 
— Perhaps  we  are  nearer  to  that  fituation  in  which  e- 
very  church  ought  to  be,  than  any  other  fociety  ever 
was,  fince  the  days  of  Conjiantine  the  great.  As  a 
church,  we  are  not  known  in  law,  and  therefore  can- 
not be  under  its  protecli^  ;  and  if  there  are  laws  in 
force  againft  us,  we  have  never  been  materially 
hurt  by  their  execution.  As  individuals,  we  enjoy 
the  protection  of  government,^  in  the  fame  manner  as 
our  fellow-fubjeds :  and  1  hope  we  fhall  never  yield 
to  any  of  them,  in  a  fteady  attachment  to  the  politi- 
cal conltitution,  or  in  a  ready  fubjedion,  either  to  the 
good  lav/s  of  our  country,  or  to  thofe  to  whom  the  na- 
tion has  entrufled  the  execution  of  them.  Yet  are 
we  firmly  perfuaded,  that  neither  royal  edidls,nor  ads 
of  parliament, — nor  fleets  nor  armies, — nor  gibbets 
nor  pillories, — -nor  fines  nor  prifons,  are  a  proper  de- 
fence or  protection  to  the  church  of  Chrift.  The  SaU 
vation  of  God  alone  can  be  to  her  for  walls  and  bul- 
warks, 

2.  It  is  neither  upon  ordinances  nor  inftruments,  up- 
on 


I  ^4  Goas  Saving  Arm 

on  her  own  endeavonrs,  nor  tbofe  of  ber  membcrs/ncnr 
upon  any  created  affiftance,  that  the  church  of  Chrifk 
ought  to  depend  for  fafety  or  profperity.  We  have 
much  reafon  to  be  thankful  for  divine  ordinances, — 
particularly  fo'r  the  ordinance  of  difcipline,  and  for 
that  government  which  Chrifthath  niflituted,  as  means 
of  prcferving,  the  internal  peace,  as  well  as  the.  purity 
of  the  church.  But  ordinances  can  only  be  means : 
and  even  as  means  they  can  be  ufeful  ho  further  than 
as  the  Saving  Arm  of  God  works  by  them.  "Vv^e  oughc 
alfo  to  be  thankful  to  an  exalted  Redeemer,  forgiving 
fome  apoftles,  and  fo7ne  prophets^  and  Jbine  evajigelijis, 
<iand  Jome  pajlors  and  teachers  j  for  the  perfeciing  of 
the  faint  s^f or  the  zvork  of  the  miniflryjor  the  edifying 
of  the  body  of  Chrifi.  But  thefe  earthen  veiTels  have 
nothing  in  them  that  can  be  profitable  to  the  church, 
unlefs  God  puts  it  into  them.  So  far  are  they  from 
being  capable  to  defend  the  church,  that  they  cannot 
be  faithful  as  Vv^tchmen  oi>  her  v/alls  :  they  can  nei- 
ther obferve  the  approach  of  danger,  nor  give  proper 
warning  of  it,  nor  can  they  be  any  otherwife  ufeful  in 
their  place,  unkfs  in  as  far  as  they  are  clothed  vvith 
the  fame  Salvation  that  is  to  the  church  for  walls  and 
buhvarks,  Every  mem.ber  of  the  church  ought,  in  his 
own  ilation,  to  be  ^valiant  for  the  truth  upon  the 
earth,  and  to  exert  himfelf  to  the  utmoft,  in  behalf  of 
all  the  rights  of  the  church.  But  the  battle  is  the 
Lovd's ;  and  if  we  are  vidorious,  we  mud  be  indebted 
for  it  to  the  falvation  of  God.  Let  us  therefore  give 
over  trading  to  m.an,  or  making flejl?  our  arm,^  Let  us 
ufe  appointed  means,  let  us  employ  inflruments,  let 
no  human  endeavours  be  wanting,  for.  promoting  the 
work  of  God,  or  the  profperity  of  the  church  •  but 
iliil  let  us  be  denied  to  ail  thefe,  and  to  all  fublunary 


ne  Chtirclfs  Defence,  285 

help. — While  yi?;7Z(f  trujl  in  chariots,  andfovie  in  hor~ 
fes,  we  will  remember  only  the  name  of  the  Lord  our 
God, 

3.  Neither  the  church  of  God,  nor  any  p?.rticular 
Chriftian,  has  any  thing  to  fear,  from  the  number,  the 
power,  the  policy,  or  even  the  fuccefs — of  their  ene- 
mies.— As  for  number,  they  are  more  that  are  for  us, 
than  all  that  can  be  againft  us.  All  the  holy  angels 
are  ready  to  execute  the  commandments  of  God,  in 
working  falvation  for  the  church.  Yea,  the  vilible 
elements,  in  their  courfes,  will  fight,  if  need  be,  againil 
her  enemies. — If  we  fpeak  of  power,  flie  is  weak,  in- 
deed, in  herfelf,  hvithQx  fir €?2gth  is  God  alone:  and, 
unlefs  her  enemies  are  llronger  than  Omnipotence, 
what  can  fne  have  to  fear  ?  Their  policy  can  avail  them 
nothing  ;  for  God,  who  revealed  to  the  prophet  in  Sa- 
maria, what  the  king  of  Syria  fpake  in  his  bed-cham- 
ber, can  eafily  difconcert,  and  if  he  pleafes,  difclofe  all 
their  mofl  fecret  and  moil  crafty  counfels.  It  never 
can  be  difficult  for  infinite  v/ifdom,  to  bring  to  nought 
the  counfei  of  the  heathen^  or  to  make  oj  none  e^ecl 
what  the  people  devife.  But  the  coitnfel  of  the  Lord 
ftandeth  for  ever,  and  the  purpofes  of  his  heart  to  all 
generations  *.  As  for  the  fuccefs  of  her  enemies,  it 
fliall  be  fiio.rt-lived.  God  perm.its  them  to  fucceed  for 
a  time,  that  their  overthrow  may  be  the  more  difaf- 
trous,  that  his  own  hand  may  be  the  mere  vilible  in  it, 
and  that  his  people  may  be  fenfible,  that  they  owe 
their  prefervation  and  deliverance  to  nothing  but  his 
falvation.  This  we  may  be  fure  of,  that  however  ma- 
ny troops  may  overcome  her,   and   Ij^nvever  often, 

like  Gad,  fhe  fliall  overcome  them  all  at  the  lai1:.  And 
*  A  a  as 

*  Pfal.  xxxiii.  ic,  ii. 


1 86  God's  Saving  Ann 

as  the  walls  that  fiirround  a  city  inclofe  every  one  of 
her  citizens,  every  genuine  member  of  the  church  is 
as  fafe  as  Ihe  herfelf  is,  under  the  protedion  oPthis 
Salvation. ,  With  regard  to  all  her  enemies,  even  in 
the  midfl  of  their  greateft  fuccefs,  our  fpiritual  city 
may  adopt  the  triumphant  language,  that  was  put  in- 
to the  mouth  of  her  type  by  the  Spirit  of  God  in  the 
prophet.  'The  virgin,  the.  daughter  of  Zion  hath 
'  defpifed  thee,  and  laughed  thee  to  fcorn:  thedaugh- 
'-  ter  of  Jerufalem  hath  fhaken  her  head  at  thee. 
^  Whom  hail  thou  reproached  and  blafphemed  ?  a- 
*  gainfl  whom  doil  thou  exalt  thyfelf,  and  lift  up  thine 
'  hand  on  high  ?  Againll  the  Holy  One  of  Ifrael  */ 

'4.  This  fubjecl  informs  us  what  it  is  that  really 
brings  the  church  of  Chriit  into  danger.  Often  has  a 
cry  been  raifed,  by  hypocritical  and  dellgning  men,^ 
that  the  church  was  in  danger,  when  any  thing  was 
on  the  wheels,  that  was  inconfiitent  v/ith  their  own 
felfifh  and  intereiled  views.  And  often  has  this  cry 
been  permitted  to  have  influence  for  retarding  the 
Vvork  of  God,  and  furthering  the  deh'gns  of  enemies 
againd  the  church. — Bat  it  is  not  the  diminution  of 
the  po^^er,  the  riches,  or  the  political  influence  of 
churchmen,  that  brings  the  church  into  danger :  In 
proportion  as  thele  have  increafed,  the  fpiritual  inte- 
refrs  of  the  church  have  always  been  found  to  de- 
chne,  it  is  not  the  abolition  of  thofe  penal  lavv^s, 
by  which  the  powers  of  this  world  have  attempted  to 
fortify  her:  Thefe  are  none  of  the  bulwarks  that 
ever  her  King  eredled,  or  ordered  to  be  erected, 
about  her.  It  is  not  her  being  divefled  of  thole 
gaudy  trappings,  v/ith  v/hich  her  miltaken  friends,  in- 

flead 

*  Ifa  xxxvii.  22>  ^Z' 


The  ChurcJfs  Defence.  187 

Head  of  adorning  her  as  a  bride  for  her  hufband',  have 
covered  her  with  the  attire  of  an  harlot.  It  is  not  her 
being  deferted.bj  the  great,  the  noble,  the  wife,  and 
learned  of  the  world ;  nor  even  their  being  all  joined 
in  a  combination  againft  her. — Nothing  but  her  own 
iin  can  bring  her  into  real  danger ;  becaufe  this,  and 
nothing  elfe,  tends  to  deprive  her  of  her  protection,  or 
to  caufe  her  defence  to  depart  from  her.  The  Lord's 
hand  is  never  fliortened  that  it  cannot  fave, — he  caa 
never  want  power  to  deliver.  But  often  does  her  fin 
provoke  him  to  withdraw  his  Saving  Arm ;  then  fhe 
has  neither  walls  nor  bulwarks,  but  becomes  a  ready 
prey  to  every  enemy. 

This,  by  the  way,  ferves  as  a  fufficient  refutation  to 
thofe  who  endeavour  to  traduce  the  exercife  of  fafling 
and  humiliation,  in  which  we  profefs,  this  day,  to  be 
engaged j  or  to  find  fault  with  the  frequency  of  it.— ^ 
Are  there  not  with  us  fins  againft  the  Holy  One  of 
Ifrael?  Has  he  not,  on  that  account,  fadly  withdrawn 
from  us  the  prote6tion  and  the  joy  of  his  Salvation  ? 
And  does  he  not  exprefsly  call  us  to  turn  to  him  from 
fin,  with  fajling,  and  with  weepings  and  with  mourn" 
ingP  And  who  are  they  that  dare  forbid  what  God 
himfelf  has  required^  We  had  much  need  to  beware 
of  fatisfying  ourfelves  with  external  profeflion  or  ap- 
pearance. It  will  avail  us  nothing  to  bow  down  the 
head  as  a  hulru/b,  or  to  Jpread  fackcloth  and  a/Jjes  un- 
der  us. — It  will  make  our  condition  worfe,  i't\s^fafi 
forjlrife  and  debate,  and  to  fmite  with  the  jiji  of  wic- 
kednefs, — But  if  v/e  are  enabled  to  keep  the  faft  that 
God  hath  chofen, — to  rend  our  hearts  and  not  our 
garments,  and  turn  unto  the  Lord  our  God, — we  have 
xeafon  to  hope,  that  he  will  fhew  liim^tli gracious  and 

Aa  2  merciful, 


1 8  8  God^s  Saving  Arm 

merciful^  Jlow  to  anger  and  of  great  kindnefs,   and  re^ 
penting  him  of  the  evil. 

5.  We  raay  here  fee  pjeritiful  encouragement  to  e- 
very  member  of  the  church,  as  well  as  to  thofe  who 
bear  office  in  her,  to  continue  ftrenuous  and  undaunt- 
ed, in  oppofmg  every  enemy,  in  defending  every  pri- 
vilege that  God  has  beftowed  upon  the  church,  every 
ordinance  that  he  has  inftituted  in  her,  and  every  truth 
that  he  has  revealed  to  her.  We  are  fure  of  being 
finally  fuccefsful,  for  God  is  with  us.  The  walls  of 
our  city  are  in  themfelves  impregnable,  and  therefore, 
neither  our  own  weaknefs,  nor  the  ftrength  of  the  e- 
nemy  fhould  difcourage  us  from  making  a  vigorous 
defence. — If  we  give  ourfelves  up  to  iloth,  indifference, 
or  carnal  fecurity, — though  it  be  under  a  pretence  of 
truiling  in  that  Salvation,  by  which  our  city  is  made 
flrong,  w^e  provoke  God  to  deprive  us  of  his  protedion, 
and  fuffer  the  enemy  to  come  in  like  a  flood. — Who 
ever  expedled  that  any  city  fliould  be  proteded  by 
her  -  fortifications,  however  flirong,  without  the  exer- 
tions of  thofe  wdthi^i  ?  Let  us  therefore  be  couragious, 
and  play  the  men,  for  our  people,  and  for  the  city  of  our 
God:  not  hoping  for  .fuccefs  from  our  own  efforts ; 
but  depending  folely  upon  God's  Salvation  ;  aflured, 
that  the  Lord  will  do  that  which  feemeth  him  good. 

6.  in  one  word.  We  have  here  an  ample  fund  of 
confolation  to  all  thofe  who  are  affeded  with  the  low 
condition  of  the  church  of  God  in  our  day,  with  the 
multitude  of  enemies  that  have  begirt  her  round,  or 
with  the  loud  noife  of  thofe  axes  and  hammers  with 
which  they  are  endeavouring  to  demoliih  her  carved 
work.  To  fuch  we  may  addrefs  ourfelves,  in  the 
words  of  God  to  jodiua,  Get  thee  up,  why  lief  I  th  on 

thus 


ne  Church's  Defence*  189 

thus  upon  thy  face?  Give  not  way  to  a  defponding  in- 
divity.  Beftir  yourfelf,  in  the  poft  affigned  you,  againft 
the  common  enemy.  IViom'n  deeply  for  your  own 
lins,  and  for  thofe  of  the  church.  Plead  with  God 
that  he  may  take  away  the  iniquities  of  the  land  as  in 
one  day,  and  that  he  may  appear,  v/ith  falvation  in  his 
hand,  for  our  defence  and  deliverance.  While  yoa 
plead,  be  fure  to  trufl  him,  that  he  will,  in  due  time, 
arife,  and  have  mercy  upon  Zion; — that  the  time  to  fa^ 
TOur  her  will  fhcrtly  come, — the  time  that  he  hath  fet. 
— Walk  about  'Zion,  and  go  round  about  her :  tell  the 
towers  thereof,  Mark  ye  well  her  bulwarks,  confider 
her  palaces .  Be  fure  to  mark  thofe  walls  and  bulwarks 
that  are  mentioned  in  the  text :  that  ye  may  tell  it  to 
the  generation  following.  And  the  fubflance  of  all 
that  you  have  to  tell  them,  in  proof  of  the  fecurity 
and  (lability  of  the  church  is,  that  this  God  is  our  God 
for  ever  and  ever ;  and  will  he  our  guide  even  unto 
death.  Tell  them  that  there  is  a  period  approaching, 
when  this  God  will  alTuredly  perform  to  iiis  church 
this  promife, — Violence  /Jjall  no  more  be  heard  in  thy 
land,  wajling  nor  defirudlion  within  thy  borders ;  hut 
thou  /halt  call  thy  walls  Salvation^  and  thy  gates 
praife^,  > 

Miftake  me  not,  1  befeech  you.  God  forbid  that 
we  ihould  confine  this  encouragement,  or  any  part  of 
what  has  been  faid  of  the  church  in  general,  to  any 
particular  party  or  fcciety  :  or  exclude,  as  fome  will 
be  ready  enough  to  inlinuate, — from  a  title  to  God's 
protection,  all  that  are  not  of  the  fame  opinion,  or^  of 
the  fame  communion  with  ourfeives.  This  fong  is 
corapofed  for  the  ufe  of  the  church  catholic.     It  may 

and 

-^  If*.  Ix.  18. 


igQ  God^s  Saving  Arm 

and  ought  to  be  fung,  by  every  church,  and  by  e- 
very  member  of  every  churchy  in  every  period  of 
time,  and  in  every  place  of  the  world.  Let  all  who 
are   really   within   the   city   of  God,    join   with   us, 

and  let  us  join  with  them,  in  laying  claim  to  the 

protedion  of  God's  Saving  Arm,  and  making  our 
toail  in  it. — But  furely  none  can  [deny  us  the  privi« 
lege  that  is  common  to  all  Chriftians :  nor  hinder  us, 
for  ourfelves, — and  with  a  particular  application  to 
that  church,  which  is  reprefented  by  this  Synod, 
to  adopt,  and  to  fmg  this  fong, — We  have  a  Jirong  ci- 
ty :  Salvation  will  Cod  appoint  for  walls  and  huU 
warks. 


SERMON 


SERMON     V. 

An  Abundant  Bleffing  Promifed  to  the  Church  upon 
her  Spiritual  Provijton. 

A  N 

ADMISSION    SERMON, 

WITH   A 

C   H  -A   R   G   E, 


Psalm  cxxxii.  15. 
/  will  abundantly^  blefs  her  promjion, 

UCH  is  the  conftitution  of  human  nature,  that  it 
is  impodible  for  us  to  fubfifb,  without  daily  fup- 
plies  of  thofe  things  that  tend  to  nourifh  and  refrefh 
our  bodies. — Neither  can  the  principle  of  fpiritual  life 
be  maintained,  in  thofe  fouls  where  divine  grace  has 
implanted  it,  without  that  fpiritual  food,  which  is  a- 
dapted  to  its  nature.  But,  though  we  cannot  be  nou- 
rilhed  without  food,  we  may  have  food  in  plenty  and 
not  be  nourifhed.  Our  bodies  v;ill  (larve,  in  the  midft 
of  plenty,  unlefs  we  eat  and  drinl^  what  is  provided 
for  us. — And  our  fouls  will  never  be  profited,  by  the 
abundance  of  our  fpiritual  provifion,  unlefs  we  receive 
and  ufe  it  by  faith :  Yea,  we  may  ufe  the  moll  whole- 
fome  provifion,  and  yet  decline  apace,     A  difeafed 

body 


ip^  ^  BleJJing  Promifed  to  the  Church 

body  will  gradually  fink  into  the  grave,  though  fed 
with  delicacies,  and  nourifhed  with  cordials :  and  our 
fouls  will  continue  lean  from  day  to  day,  though  God 
hath  provided  us  afeajl  of  fat  things ;  unlefs  his  blef- 
iing  accompany  the  provilion  that  he  has  made  for 
us. 

God  has,  this  day  given,  to  you  of  this  Congrega- 
tion, a  profped  of  enjoying  your  fpiritual  provilion  : 
and  in  fo  doing,  I  truft,  he  has  anfwered  many  of  your 
prayei-s.  But  beware,  left,  while  giving  you  what 
you  fought,  he  fend  learmefs  into  your  fouls.  This 
will  undoubtedly  be  the  cafe,  unlefs  his  tich.bleffing 
accompany  the  miniftratiorss  of  his  fervant,  who  is  fent 
among  you.  For  this  blefling  therefore,  you  ought 
now  to  pray,  with  the  greatefl  fervency.  And  in  fo 
doing,  you  miay  draw  much  encouragement  from  the 
promife  in  the  text.  For  God  as  really  fays  of  the* 
church  now,  and  of  every  particular  Congregation,  in 
which  his  ordinances  are  regularly  difpenfed,  as  ever 
he  faid  of  the  literal  Jerufalem,  I  will  abundantly  blefs 
her  proviflon. 

In  the  8th,  9th,  and  loth  verfes  of  this  Pfalm,  we 
have  a  folem.n  prayer,  fuppofed  to  have  been  offered 
up  to  God,  when  the  ark  of  his  covenant  v^as  brought 
from  the  houfe  of  Obededom  to  Jerufaiem,in  the  days 
of  David.  The  fubifance  of  which  is,  '  That  now, 
'  when  the  ark,  which  was  the  vilible  fymbol  of  his 
'  prefence,  w^as  come  to  that  place,  where  he  had  cho- 

*  fen  to  put  his  name,  and   where  it  was  expedled  to 

*  remain,  during  the  continuance  of  that  difpenfation, 

*  God  himfelf  would  graciouily  condefcend  to  be  pre- 
'  fent  Vv'ith  it,  and  among  his  people  ^ — that  the  mini- 
'  ilers  of  the  fanduary  might  be  fo  allifted,   protedled 

*  and  beautified  with   God's  Salvation,  and  the  ordi- 

*  nances 


upon  her  Spiritual  Provijion^  193 

*  nances  difpenfed  by  them  fo  blelTed  for  anfwering 

*  the  ends  of  their  inftitution, — that  all  acceptable 

*  worfliippers,  in  attending  upon   them,  might  find 

*  their  hearts  filled  with  holy  joy,  and  their  mouths 

*  with  praife  :— and  that  God,  inftead  of  turning  away 

*  David  his  anointed,  by  whom  this  prayer  was  ofier- 

*  ed,  without  a  gracious  anfwer,  would  give  a  new 
^  proof  of  that  love  to  him,  which  he  had  fo  often  and 

*  fo  publicly    declared,    by   freely  granting  his  re- 

*  quell.' 

David  was  a  remarkable  type  of  Chrifi.  And  ma- 
ny things  in  fcripture,  that  had  a  primary  refped:  to 
David,  have  their  ultimate  accomplifhment  in  him. 
When  we  adopt  fuch  a  pirayer,  inftead  of  expecting 
any  thing  for  the  fake  of  David,  we  fliould  have  our 
eye  fixed  on  David's  Antitype.  As  we  fliould  look 
for  the  acceptance  of  our  perfons  and  fervices,  for  the 
fake  of  that  atonement  which  he  made  for  us  on  earth  ; 
fo  we  Ihould  put  all  our  prayers  into  his  hands,  as  our 
Advocate  and  Intercefibr  in  heaven.  And  though 
God,  w^ho  heareth  not  finners,  can  receive  no  petitions 
immediately  from  us ;  yet  we  may  reft  affured,  that 
the  love  that  God  the  Father  bears  to  Chrift,  and  the 
fweet  favour  that  he  fmells  in  his  facrifice  will  never 
confift  with  his  turning  away  his  face,  or  denying  any 
requeil  that  he  prefen^s  in  bur  behalf. 

In  the  nth  and  12th  verfes  we  have  an  account  of 
God's  covenant  with  David,  confirmed  by  his  oath, 
that  he  would  eftablifli  his  Seed  upon  his  throne  for 
ever.  The  firft  part  of  what  is  fecured  to  David  by 
this  oath,  relates  to  Chrift.  It  was  applied  to  him  by 
an  angel  from  heaven  *,  The  Lord  God Jhall give  unto 
hm  the  throne  of  his  father  David.  An4  he  /bciU  reign 
^  B  b  ovef 

Si 

*  Lilie  i  3*,  33. 


194  ^  ^^^Jf^^S  Promifed  to  the  Church, 

over  the  houfe  of  Jacob  for  ever:  and  of  his  kingdora 
there Jlmll  he  no  end.  This  part  of  the  promife  is  ab- 
folute,  and  nothing  could  hinder  its  accomplifinnent. 
The  other  part  of  the  promife  is  conditional,  and  re- 
lates to  the  perpetuation  of  the  throne  of  Ifraei,  among 
the  literal  poilerity  of  David's  fons  :  the  performance 
cf  it  depended  upon  their  keeping  God's  covenant, 
and  the  teftimonj  that  he  gave  them.  Tney  kept  it 
not:  and  therefore  God  turned  them  off  the  throne, 
difperfed  the  nation,  and  made  the  land  defolate,  as  it 
is  this  day. 

The  two  verfes  immediately  preceding  our  text  ex- 
hibit an  account  of  the  choice  that  God  had  made  of 
mount  Zion,  to  which  the  ark  was  now  brought,  as 
the  fixed  place  of  his  folernn  worfliip,  and  a  promife 
that  he  would  continue  to  reiide  there,  by  the  vifible 
fjmbols  of  his  prefence,  fo  long  as  that  form  of  ad- 
Hiiniftration  fiiould  continue  in  the  church.  Mount 
?Jcn,  or  Jerufalem,  which  w^as  partly  built  upon  that 
hill,  was  an  eminent  type  of  the  New  Tellament 
church :  which  is  therefore  called  the  holy  city,  the 
New  Jeriifalan  *.  Of  her,  rather  than  of  her  type, 
is  this  gracious  declaration  to  be  underilood..  She  is 
God's  rell,  v>'hich  he  hath  chofen  and  defired,  where 
\\t  hath  taken  up  his  reiidence,  by  hiis  holy  Spirit 
•^vhich  is  given  her,  as  well  as  by  thofe  external  ordi- 
nances which  are  now  the  fymbols  of  his  prefence. 
And  from  her,  while  the  fun  and  moon  endure,  his 
gracious  and  comfortable  prefence  (liall  never  be  to- 
tally withdrawn. 

The  pfalm  is  concluded  with  a  bundle  of  great  and 
precious  promifes,   relative  to  thofe  fpecial  benefits, 
that  fliall  acrue  to  the  church  from  God's  gracious  re- 
iidence 

*  Rev.  xxi.  %.  • 


upon  her  Spiritual  Provijtotu  195 

iidence  in  her.  And  thefe  promifes  correfpond,  in  a 
remarkable  manner,  to  the  prayer  that  we  faw  exprefl 
in  the  9th  and  icth  verfes.  The  fame  ihings  are" here 
promifed,  which  are  there  prayed  for,  and  alir oft  in  the 
fame  words.  As  every  prayer  of  faith  is  dictated  by 
the  Spirit  of  God,  and  founded  on  his  promife ;  fo 
God,  in  the  d-idributicn  of  promifed  bleffings  to  his 
church  and  people,  does  often  fo  adapt  his  benefac- 
tions to  their'  requeils,  that  he  leaves  them  no  iroom  to 
doubt,  of  his  intending  thereby  to  anfwer  their  pray- 
ers,— as  well  as  to  accomplifh  his  own  promife, 

The  fn'il  of  thefe  promifes  is  exprefl  in  the  words  of 
this  text.  As  thefs  words  related  to  the  literal  Jeru- 
falem,  we  have  no  doubt  but  they  are  meant  of  that 
bleiiing  which  that  people  had  reafcn  to  exped:  upon 
that  temporal  provifion,  which  they  enjoyed  in  that 
land  of  promife ;  though  under  that  figure  was  repre- 
fented  even  to  them,  that  fpiritual  pvovifion  v^hich 
God  had  made  for  them,  and  exhibited  to  them,  in 
tbofe  ordinances,  that  were  henceforth  to  be  difpen- 
fed  in  Jerufalem.  Neither  can  we  doubt,  that  the 
people  of  God,  at  this  day,  as  well  as  then,  have  rea- 
fon  to  expedl  a  bleffing,  upon  all  that  God  bellows 
upon  them  of  the  good  tilings  of  this  life:  iox  godlinefs 
hath  the  promife  of  the  life  that  nozv  is,  as  well  as  of 
-that  which  is  to  come.  But,  as  the  words  refer  to  New 
Teflament  days,  they  are  chieily  to  be  underftood  as 
containing  a  promife,  that  God  will  give  to  the  church 
of  Chrift,  to  every  particular  branch  of  the  catholic 
body,  and  to  every  genuine  member  of  every  church, 
—  along  with  that  fpiritual  provilion,  which  is  fet  be- 
fore us  in  gofpei  ordinances, — fuch  a  fpecial  and  fa- 
ying bleffing  as  may  render  that  provifion  effectual, 

B  b  2  for 


ic)6  -^  BleJJing  Proml/ed  to  the  Church 

for  nouriOiing  our  fouls  up  to  the  day  of  comple^te  re^ 
^emption. 

Viewing  the  words  in  this  fenfe,  we  may  obferve  V£i 
them  the  five  following  things : 

I.  The  glorious  Speaker,  promifing  in  the  pro- 
noun /. 

II.  The  party  fpoken  of,  in  the  pronoun  her, 
III»  The  benefit  promifed,  a  Bleffing,  I  will  bJefs, 

IV.  The  more  immediate  fubjecl  of  this  Bkfling^ 
her  provijion, 

V.  The  degree  in  which  it  Ihould  be  bellowed,  a-^ 
hundantly. 

A  few  words  concerning  each  of  theCe,  with  fome 
fhort  Improvement  of  the  fubjed,  is  all  that  is  intend- 
ed at  this  time. 

As  to  the  First  thing  mentioned;  the  Great  Speak- 
er, in  this,  and  in  every  other  gofpel  promife,  is  God 
himfelf.  Whether  we  confider  this  and  the  following 
.yerfes,  as  uttered  from  the  oracle,  in  anfwer  to  Da- 
vid's prayer, — whether  they  had  been  fpoken  by  God 
to  the  Pfalmift— on  fome  former  occafion,  and  are 
rehearfed,  for  the  encouragement  of  the  people  now 
a  fie  m.b  led, —-or  whether,  in  the  compofition  of  this 
Pfalm,  he  was  moved  by  the  Holy  Ghoft,  to  fpeak  in 
this  manner  in  the  name  of  God,—- it  matters  not.  We 
are  fure  that  this  fentence  was  given,  like  all  other 
fcripture,  by  infpiration  of  God,  and  is  to  be  regarded 
as  fpoken  to  us  by  himfelf. 

Indeed,  had  this  promife  been  made  by  any  other, 
it  would  have  been  of  little  avail.  Every  good  and 
perfed  gift  comes  criginally  from  the  Father  of  fights: 
yet  there  are  fome  good  things  that  God  has  given  in- 
to the  hands  of  men, — aiid  that  men  may  befi:ow  upon 

their 


upon  her  Spiritual  Provifionl  197 

their  fellow-creatures.  With  regard  to  thefe,  a  man's 
promife  may  fometimes  be  worthy  of  truft.  But  the 
bleffing  here  promifed  is  of  fuch  a  nature,  that  none 
but  God  can  beftow  it.  Concerning  him  only  can 
that  be  truly  faid,  that  Balak  faid  of  Balaam  very 
foohihly,  /  know  that  he  whom  thou  blejefi  is  hlejfed^ 
and  he  whom  thou  curjejl  is  curfed, — He  who  hath 
promifed,  O  Zicn,  abundantly  to  blefs  thy  provilion, 
is  no  other  than  thy^  God  ;  a  God  of  infinite  power 
and  faith fuln efs :  and  thou  mayefl, — with  the  gr«ate(l 
confidence  and  afitirance,  depend  upon  his  infallible 
teftimony,  that  it  lliall  be  to  thee — evep  as  he  hath 
faid. 

There  are  feveral  things  mentioned  concerning  God, 
in  this  context,  that  ought  to  be  carefully  attended  to, 
while  we  truft  in  him  for  the  accoraphfhment  of  this 
prom.ife.  He  is  the  God  for  whom  a  habitation  has 
been  prepared  in  the  church.  David  was  not  alone 
in  his  refolution,  not  to  go  into  the  taher?iacle  of  Yiis 
houfe,  nor  to  go  up  into  his  bed,  till  he  had  found  a 
place  J^or  the  Lord,  a  place  of  habitation  for  the  mighty 
God  of  Jacob.  The  fame  is  the  refolution  of  every 
one  to  whom  this  promife  is  aecompliflied,  or  by  whom 
it  is  believingly  applied.  They  who  pretend  to  re- 
ceive from  God,  and  will  give  him  nothing,  are  yet 
ftrangers  to  that  faith,  by  which  fpiritual  ble^ings  are 
received.  If  you  enjoy  the  bleliing  of  God  upon  your 
provifion,  you  will  cheerfully  contribute  your  mite  for 
preparing  him  an  habitation.  Not  only  will  you  do 
what  you  can  for  the  fupport  of  his  ordinances  among 
yiDu,  you  will  dedicate  to  him  your  heart,  as  a  taber- 
nacle in  which  he  may  dwell.  You  w411  invite  him 
to  refide  in  your  houfe  and  family  if  you  have  one  : 
you  will  even  confider  your  body  as  a  temple  of  the 

Holy 


ipS  A  Blejfing  Promifed  to  the  Church 

Holy  Ghoil,  and  endeavour  to  keep  it  pure  for  his  re- 
ception. Think  not  that  by  thus  preparing  him  an 
habitation,  you  become  entitled  to  his  blcffing  upon 
your  ptoviiion.  Nay,  this  ble fling,  and  all  other  fpi- 
litual  benefits  mud  come  in  the  channel  of  free  and 
unmerited  grace.  But  the  fame  grace  by  which  you 
become  interefted  in  this  promife,  will  alfo  dilpofeyou 
to  ling  this  note  of  the  fong  of  Mofcs,  He  if  my  God 
and  I  Tijill  exalt  him,  my  father'' s  God,  and  I  will  pre- 
pare him  an  habitation  *". 

He  is  the  fame  God  who  hath  chofen  Zion,  and  ta- 
ken up  his  habitation  in  her.  The  heavens,  yea  the 
heaven  of  heavens  cannot  contain  him.  Yet  this  glo- 
rious and  high  God  difdains  not  to  dwell  with  men  up- 
on earth.  AlToon  as  David  had  prepared  a  place  for 
him,  he  faid  of  it,  this  is  my  rejl,  here  will  1  dwell,  for 
I  have  defired  it.  He  fays  the  fame  thing  concerning 
the  church  ftill.  And  iliil  he  is  in  the  miidil  of  her, 
fo  that  fhe  Ihall  not  be  moved.  By  this  means  he 
knows  every  circu mil- an ce,  relative  to  her,  and  to  eve* 
ry  one  of  her  members :  he  is  ready  to  hear  all  the 
icquefis  of  his  people,  and  to  grant  them  without  lofs 
of  time.  You  need  not  go  far  to  prefent  your  peti- 
tions, to  reprefent  your  grievances,  or  to  table  your  com- 
plaints before  him.  Neither  need  you  v/ait  long  for 
an  anfwer.  ne  word  is  nigh  thee,  even  in  thy  mmth 
and  in  thy  heart.  Equally  near  is  he  whofe  v/ord  it  is, 
to  accomplifh  his  gracious  word  to  you,  and  grant 
your  requcft  afluon  as  you  have  made  it. 

In  a  word,  he  is  the  God  from  whom  all  her  provi- 
f  on  comes.  Accordingly,  he  piomifes,  in  the  latter 
part  of  tills  verfe,  ^.o  fatisfy  her  poor  with  bread.  He 
will  give  that  piovifion  Vvith  Vv'hich  they  are  to  be  fa- 

tisfied. 

*  Exod.  XV.  'z. 


tjpon  her  Spiritual  Provifion.  ic^^^ 

tisficd.  He  will  give  it  in  fuch  a  free  and  giratuitous 
manner,  that  even  the  poor,  who  cannot  buy ;  fiiall 
not  be  famiflied.  He  will  give  it  in  fuch  quantity, 
that  they  may  be  fatisfied.  And  he  v;ill  fo  blefs  it  to 
them,  that  they  Hiali  be  iatisfied  indeed.  Ashe  knows 
what  provifion  is  fuitable  to  every  one's  talte,  and  to 
every  one's  need  :  He  knows  what  bledihg  is  proper 
to  make  every  one's  proviiion  effeclaal,  for  affording 
him  the  promifed  fatisfaction. 

The  Second  thing  noticed  in  the  words  was  the 
party  fpoken  of,  'concerning  whom  this  promife  is  to 
be  underilood,  and  to  whom  it  fliall  be  accompliflied. 
/  will  blefs  HE?v  provifion.  The  antecedent  is  Zion, 
mentioned  in  the  preceding  verfe  :  meaning,  as  waa 
faid,  Jerufalera  as  the  type ;  and  the  church  of  Chriil, 
as  the  antitype.-— Now  the  church  is  fpoken  of  in  the 
feminine  gender,  chiefly  to  put  us  in  mind  of  two 
things.  I.  Of  her  weaknefs  and  helplelfnefs,  conli^ 
dered  in  herfelf.  She  and  all  her  members  are  weak 
and  defencelefs  as  filly  women.  Though  many  ene- 
mies are  confederate  againii  her,  no  effectual  refinance 
could  be  made  to  them,  if  the  Lord  of  hofts  were  not 
on  her  ^'A^t,  Neither  could  flie,  or  any  of  her  chil- 
dren be  the  better  for  the  vidlory,  Avhen  thefe  enemies 
are  fubdued,  if  it  v.-ere  not  u  law  of  her  King,  that  x£;o;/?<f?2 
who  remain  at  home  fnould  dijlrihutethe  prey.  2.  Of 
that  happy  relation  that  fubiifts  between  Chriil:  and 
her.  So  clofe  and  intimate  is  that  myfierious  relation, 
that  it  can  be  compared  to  no  other  earthly  relation — 
fo  fitly  as  to  that  between  hufoand  and  wife.  He  has 
betrothed  her  to  himfelf  for  ever.  He  nourifiie*  and 
cherifhes  her,  as  a  loving  huiband  tfie  wife  of  his 
youth.     He  has  even  left  father  and  mother,  that  he 

might 


200  A  Blejjing  Promifed  to  the  Church    - 

might  cleave  unto  her.  He  performs  all  the  duties  of 
a  hufl^and  to  her :  and  it  is  incumbent  upon  her  16 
perform  all  the  duties  of  a  wife  to  him.  He  calls  her 
his  love,  his  dove,  his  undefiled:  and  fhe  fays,  in  rap- 
tures, concerning  him,  My  beloved  is  mine  and  I  am 
his. 

Now,  concerning  this  Zion,  where  God  took  up  his 
refidence  in  the  days  of  David,  two  things  are  remark- 
able :  both  which  are  to  be  found,  in  a  fpirituai  fenfe^^ 
about  the  church  of  Chrift ;  and  both  which  ferve  to 
tender  it  matter  of  w^onder,  that  God  ftiould  either 
condefcend  to  dwell  in  her,  or  to  beilov/  her  pro- 
viiion  upon  her,  or  to  blefs  it  when  he  has  beftow- 
ed  it. 

1.  This  Zion  was  originally  no  mc5re  than  a  little 
barren  rocky  hill  :  fit  neither  for  pailure  nor  tillage, 
nor,  apparently,  for  any  other  valuable  purpofe.  it 
had  its  very  name  from  drought  and  barrennefs,  as  the 
derivation  of  the  word  is  known  to  intimate.  Yet 
here  it  v>^as  that  God  chofe  to  take  up  his  refidence^- 
and  to  bellow  his  blelling.  He  fet  not  up  his  dwell- 
ing in  the  fruitful  hill  of  Baflian,  nor  on  the  goodly 
mountain  Lebanon,  but  upon  the  ufelefs  and  con- 
temptible hill  of  Zion.  So,  the  church  of  Chrill  is  fo 
far  from  being  originally  better  than  the  refl  of  the 
world,  that  there  is  no  other  part  of  it  more  worthlefs 
than  flie.  She  is  made  up  of  the  weak,  the  fooMi, 
the  defpifed  things  of  the  world;  of  the  poor,  the  mi- 
ferable,  the  wretched,  the  bhnd,  the  naked,— yea  of 
the  very  chief  of  fmners. — Whatever  qualifications  are 
to  be  found  about  her,  or  about  thofe  mdividuals  who 
compote  her,  inilead  of  being  the  caufes,  are  all  the 
fruits  of  his  love. 

2.  Zion  vv^as  a  place  that  had  long  continued  in  the 

pofleilion 


upon  her  Spiritual  Frovijioiu 


sol 


pofleliion  of  thofe  who  were  enemies  to  God  and  to  his 
people.     Though  Jemfaleni  flood  in  the  heart  of  the 
•  land  of  promife ;  yet  the  Jebufites  continued  to  pof- 
fefs  it,  till  the  days  of  David.     And  when  he  propo- 
itA  to  take  it  from  them,   they  fet  him  at  open  defi- 
ance :  boafling  that  the  blind  and  the  lame  were  fuf- 
ficient  to  defend  it  againft  him   and  all  his  army  ** 
Yea,  that  particular  fpot,  where  the  temple  was  after- 
wards built,   continued  to  be  the  property  of  a  native 
Jebufite,  till  David  bought  it  of  him,  in  the  day  of  the 
peflilence,  towards  the  clofe  of  his  reign.     Yet  in  this 
fpot  did  God  choofe  to  dwell,  and  not  in  any  of  thofe 
cities  that  had  been  poffeft  by  his  peculiar  people,  for 
almoft  five  hundred  years.     This,  no  doubt,  contain- 
ed a  dark  intimation,  that  the  New  Teftament  church, 
which   mount  Zion  prefigured,  was  chiefly  to  be  ga- 
thered from  among  the  Gentiles, — and  that  the  Jews 
were  not  always  to  continue,  exclufively  God's  pecu- 
liar people.     But  it  might  have  a  further  meaning  : 
For  the  church  of  Chrilt  is  wholly  made  up  of  per- 
fons,  who  were  originally  enemies  to  God,  and  under 
the  dominion  of  Satan,  his  greatell  enemy ;  perfons 
who  rejedt  all  his  gracious   propofals  of  coming  to 
dwell  in  them  and  among  them  ;  and,  though  fpiritu- 
ally  blind   and  lame,  take  upon  them  to  defend  the 
caftle  of  their  hearts,  againft  all  the  gracious  aOTaults 
of  David's  Son  and  Lord.     Though  God  has  purcha- 
fed  this  habitation  for  himfelf,  with  the  blood  of  his 
own  eternal  Son ;  yet  when  he  comes  to  take  pofTefhon, — 
inftead  of  a  kindly  welcome,  he  meets  with  all  the  re- 
liftance  that  enmity  itfelf  can  make :  and  never  could 
he  come  in,  it  he  did  not  fubdue  his  enemies,  and  the 
blind  and  the  lame,  by  the  irrefiftible  hand  of  his  Om^ 
*  C  c  nipotenoe, 

*  See  %  Sam,  v.  6,— ;[«. 


202  A  BleJJing  Fromifed  to  the  Church 

iiipotence. — Yet,  when  he  has  taken  poiTeffion  in  this 
manner,  he  is  fo  far  from  refenting  her  oppolition,  that 
he  bcth  furnifhes  thofe  ver}^  perfons,  who  made  it, 
with  all  neceflliry  fupplies,  and  gracioufly  engages  a- 
hiuidantly  to  hlefs  thtix  provijion. 

For  this  promife  belongs  not  only  to  the  church  in 
general,  but  likewife  to  all  her  members  individually; 
fo  that  every  one  is  warranted  to  look  for  the  accom- 
plifliment  of  it  to  himfelf,  as  well  as  to  the  church,  or 
to  the  particular  congregation  with  which  he  is  con- 
nedted.  As  the  natural  body  cannot,  in  any  ordina- 
ry cafe,  be  nourifhed,  while  particular  members  of  it 
fall  into  decay ;  and  as  every  member  receives  its 
fhare  of  nourifliment,  from  that  proviiion  by  which 
the  life  of  the  body  is  fuflained; — fo  it  is  with  the  bo- 
dy myftical.  it  is  by  doing  good  to  the  members  fe- 
Tcrally,  that  God  promotes  the  advantage  of  the  church 
at  large.  As  every  Ifraelite  was  allowed  to  gather  of 
that  manna,  that  fell  about  the  camp  in  the  wilder- 
nefs;  and  as  the  whole  people  muft  have  perifhed,  un- 
lefs  individuals  had  been  nouriflied  by  it; — fo  that 
fpiritual  bread  from  heaven,  which  God,  in  the  dif- 
penfation  of  the  gofpel,  gives  to  the  vifible  church,  e- 
very  particular  hearer  of  the  gofpel  is  warranted  to 
receive,  appropriate,  and  ufe,  for  the  nouriflmient  of 
his  own  immortal  foul :  and  it  is  by  making  it  effec- 
tual for  the  nourifhment  of  particular  fouls,  that  God 
blefies  it,  fo  as  to  make  it  truly  beneficial  to  the  church 
at  large. 

The  Third  thing  obferved  in  the  words  was,  the 
benefit  promifed  by  God  to  the  church ;  a  Blefiing : 
I  will  BLESS  her  prov'ijioii.  Every  one  knows  that 
hlefFiHg  is  oppofed  to  curfmg.     The  curfe  of  God  is 

that 


upon  her  Spiritual  Provifion,  203 

that  judicial  fentence,  which  he,  as  the  great  Judge  of 
all  the  earth,  hath  pafTed  againft  every  tranfgreffor  of 
his  holy  law,  adjudging  him  to  fuffer  that  punifhmcnt, 
which  the  law  has  annexed  to  his  fm.  As  all  men 
have  finned  in  their  firft  father,  we  all  come  into  the 
world  under  that  curfe :  and  we  can  only  be  fet  free 
from  it  by  Chrift,  who  was  made  a  curfe  for  us. 

The  blefTmg  of  God,  therefore,  is  that  fentence, 
which  is  pad  in  the  court  of  Heaven,  abfolving  the 
perfon  from  the  fentence  of  the  law  curfe,  and  adjud- 
ging him  to  enjoy  a  happinefs  proportioned  to  the 
mifery  which  his  former  fentence  bound  upon  him. — 
From  thts  definition,  the  two  following  things  are  ma- 
nifefi. 

I.  That,  fi;ri£lly  fpeaking,  none  has  power  to  blefs 
but  God  only.  That  fentence  of  curfing  which  was 
pafi:  by  his  authority,  no  fubordinate  authority  can 
reverfe.  Neither  can  any  creature  beflow  that  hap- 
pinefs, to  which  we  are  adjudged  by  the  bleffing;  and 
it  were  idle  for  any  perfon  to  pretend  to  pafs  a  fen- 
tence which  he  has  not  power  to  execute.  'When, 
therefore,  the  fcriptures  fpeak  of  one  man  blefiing  a- 
nother,it  mull  either  be  underftood  of  his  praying  to  God 
for  a  blefiing  upon  him,— or,  at  mofi:,  of  his  mniifterially 
declaring  him  to  be  blefled  of  God  :  intimating  the 
fentence,  in  God's  name,  which  can  only  be  pall  by 
his  authority. — And  when  we  ai*e  faid  to  blefs  God, 
the  word  muft  Hill  be  underftood  in  a  more  improper 
fenfe.  God  is  infinitely,  immutably,  and  eternally 
blcflTed,  or  happy,  in  and  of  him fe If.  None  can  add 
any  thing  to  his  blefifednefs.  None  has  authority  to 
pafs  a  fentence  of  blefiing  upon  him.  Nor  can  any 
perfon  rationally  will),  him  to  be  more  blefled  than  he 
IS.    in  blefl[ing  God,  therefore,  v^e  do  but  exprefs  our 

C  c  .2  fenfe 


ao4  ^  Bleffing  Promifed  to  the  Church 

fenfe  of  his  infinite  bleflednefs,  our  acquiefcence  in  it, 
and  our  gratitude  to  him,  as  the  original  fource  of  ali 
bleflednefs  to  us,  and  to  all  the  creatures  that  are  ca- 
pable of  it. 

2.  That  perfons  only,  and  not  things,  are  the  pro- 
per objeds  of  bleffing.  As  rational  beings  only  are 
capable  of  happinefs  or  mifery ;  fo  rational  creatures 
only  can  be  adjudged  to  either:  and  therefore  they 
only  can  either  be  curfed  or  blelTed.— Yet,  in  various 
places  of  fcripture,  the  blelling  is  fpoken  of  as  termi- 
nating upon  irrational,  and  inanimate  things, — as  well 
as. the  curfe.  When  our  firft  father  bad  finned,  God 
faid  unto  him,  among  other  things,  Curfed  is  the  ground 
Jor  thy  fake:  And  the  exprellion  is  explained  by  what 
follows;  in  for  row  /halt  thou  eat  of  it,  all  the  days  of 
thy  life :  thorns  alfo  and  thijilcs  Jhall  it  bring  forth  un^ 
to  thee  *.  The  meaning  is,  that  the  curfe  which  was 
pronounced  againll  man  (liould  affed:  even  the  ground 
that  he  cultivated ;  fo  that,  inilead  of  affording  him 
•what  was  fuited  to  promote  his  happinefs,  as  before, — - 
it  fnould  yield  him  thorns  and  thiftles :  and  though 
it  fhouid  ifill  produce  the  necefiaries  of  life,  man  would 
be  fo  far  from  finding  himfelf  happy  in  the  enjoyment* 
of  them,  that  he  fnould  ufe  them  in  forrow,  all  the 
days  of  his  mortal  life.  In  this  fenfe,  God  ftill  curfes 
all  the  common  benefits  or  bieffings  of  hfe,  to  all  thofe 
who  lay  not  his  v>^ord  to  heart,  that  they  may  give 
glory  to  his  name  ;  as  he  threatens  by  the  prophet  f , 
That  is,  he  not  only  deprives  thofe  benefits  of  any 
tendency  to  make  them  happy ;  but  he  likewife  gives 
them  a  commiliion  to  be  means  of  furthering  and  ag- 
gravating their  mifery  :  and  this,  as  a  native  effecl  of 
that  fentence  of  condemnation,  that  ftands  in  force 

againf^ 

*  Gen.  iii.  17.  18.         f  Mai.  i.l.  z. 


upon  her  spiritual  Provijion,  205 

againil  the  perfons  themfelves,  on  account  of  thsir 

fin. 

On  the  other  hand,  alToon  as  any  perfon  is  brought 
into  a  Hate  of  union  vvithChrid,  and  is  bleiTed  in  hioi, 
— being  juftified  freely  by  the  grace  of  God,  through 
the  imputation  of  his  righteoufnefs ;  not  only  is  that 
perfon  adjudged  to  happinefs ;  but  that  fentence  has 
an  effedl  upon  all  that  he  meets  with  in  the  courfe  of 
providence.  All  the  common  benefits  of  life  have 
a  commiffion  from  God,  to  be  means,  not  merely  of 
rendering  his  prefent  life  happy,  as  far  as  happinefs  is 
attainable  here, — but  likewife  of  preparing  him  for  e- 
ternai  happinefs,  and  of  conduding  him  to  it.  Yea, 
the  trials,  affliclions,  and  miferies  of  this  life,  are  all 
under  an  appointment  of  God,  to  be  conducive  to  the 
fame  end.  Hence  that  faying  of  the  Apoille  Paul  *, 
Oil?'  light  afflidion,  which  is  but  for  a  moment^  work- 
eth  for  us  afar  more  exceeding,  and  eternal  weight  of 
glory. 

In  this  fenfe  it  is,  that  God  here  promifes  to  blefs 
Zion's  Provifion.  Having  pronounced  a  fentence,  from 
that  throne  upon  which  he  fits,  ]as  the  fupreme  Judge 
of  all, — by  virtue  of  which  the  xhurch,  and  all  her 
members,  are  entitled,  in  lav/,  to  eternal  happinefs  and 
glory ;  and  having  made  fuch  provifion  for  them  a§ 
is  neceilary  during  their  pilgrimage  in  this  world  ; — f 
he  gracioully  makes  that  provifion  effediual,  not  only 
for  fupporting  their  fpiritual  life,  till  they  come  to  the 
place  ol  their  happinefs,  but  likewife  for  ftrengthening 
them  to  accomplilli  their  fpiritual  journey,  for  prepa- 
ring them  for  the  happy  e.ftate  to  which  they  are  ad- 
judged, for  aggravating  their  happinefs  when  they' 
pome  to  pclTefs  it,  and  even  for  giving  ^hem  aforetaile 


of 


*  s  Cor.  iv,  17. 


2c6  ^  Blejfing  Promifed  to  the  Church 

of  it  while  they  are  on  the  way.  This  proviiion  is  fet 
before  all  that  are  within  the  boundaries  of  the  viiible 
church,  in  the  difpenfation  of  the  gotpel.  But,  with 
regard  to  thofe  perfons  who  ftill  continue  under  the 
curfe,  this,  as  well  as  every  thing  elfe  that  they  enjoy, 
is  affected  by  that  dreadful  fentence.  And  unlefs  that 
fentence  is  aboliflied,.  all  the  effedl  of  thofe  means  o-f 
grace  that  they  enjoy,  will  only  be  to  render  their  mi* 
fery,  at  the  fecond  coming  of  Chrift,  more  intollera- 
ble  than  that  of  the  wretched  inhabitants  o^  Sodom 
and  Gomorrha. 

With  regard  to  all  thofe  who  are  genuine  members 
of  the  church  invifible,  thefe  means  of  grace  fhali  have 
a  very  different  effed.  Being  influenced  by  that  fen- 
tence of  bleffing,  which  was  pafl  upon  their  perfons, 
in  the  day  of  their  juflification, — their  proviflon  fhall 
be  made  effedual,  to  anfvver  all  thofe  ends,  for  which 
God  gives  it  into  their  hand.  In  the  ufe  of  it,  they 
enjoy  a  prefent  happinefs,  with  which  nothing  de- 
ferves  to  be  compared,  that  can  a  rife  from  the  abun- 
dance of  corn  and  wine. .  And  by  it  they  fliall  ail  be 
nourifhed  up,  in  faith,  in  holinefs,  and  comfort,  till 
they  arrive  at  the  meafure  of  the  Jl attire  of  the  fuinefs 
of  Chriji,  This  is  that  bleffing  which  is  here  promi- 
fed to  the  church,  upon  her  fpiritual  provifion, 

EuT  what  is  the  Provifion,  that  God  will  fo  blefs 
to  Zion  and  her  children  ?  This  was  the  Fourth 
particular  to  be  fpcken  of:  and  an  anfwer  to  the  quef- 
tion  may  be  gathered  from  the  following  obferva- 
tions. 

The  word  which  we  here  render  prpvifion,  fignifies 
properly  that  provifion,  or  food,  vt'hich  a  perfon  enjoys 
on  a  journey,  or  while  leading  a  wandering  life.    The 

church, 


Up07i  her  Spiritual  Provijion.  207 

church,  and  all  her  members,  while  in  this  world,  are 
in  a  way-faring  ftate :  travelling  through  a  vaft  and 
howling  wildernefs,  towards  that  land,  where  God  hath 
promifed  her  an  eternal  reiidence*  And  it  is  upon 
her  journey  provilion  that  this  bleffing  is  promi- 
fed. 

As  the  people  of  Ifrael,  when  travelling  through  the 
wildernefs  of  Arabia,  towards  the  land  of  Canaan, 
found  nothing  in  the  defart  to  fuftaiii  them  ;  and  the 
provilions  that  they  brought  with  them  out  of  Egypt 
were  foon  exhaufted,they  mud  foon  have  perillied  for 
want,  if  God  had  not  fed  them  miraculouily  vvith 
manna.  So  it  is  with  the  fpiritual  Ifrael.  They  have 
nothing  of  their  own  to  fupport  the  life  of  their  fouls  : 
and  the  wildernefs,  through  which  they  pafs,  affords 
nothing  fit  for  that  purpofe.  They  behoved,  there- 
fore, to  perifli,  if  their  heavenly  Father  did  not  give  , 
them  the  true  bread  from  heaven,  which  is  no  other 
than  the  fiefli  and  blood  of  his  own  eternal  Son,  which 
he  gave  for  the  life  of  the  world.  Had  man  continu- 
ed in  his  eftate  of  original  integrity,  this  provilion  had 
never  been  made  for  him  :  it  had  not  been  neceifary, 
jior  fuitable  to  his  condition.  But  for  finners^  fuch  as 
all  mankind  now  are,  there  is  no  other  provilion  fuita- 
ble. The  church  of  Chrift,  in  her  itinerant  ftate  has 
no  other:  and  fhe  has  no  occafion  for  any  other; 
for  Ctixj^CsJie/h  is  meat  indeed,  and  his  hlood  is  drink 
indeed  *. 

Upon  this  provilion  the  Chriflian  feeds,  when,  by 
faith,  he  receives  and  appropriates  Chrift  and  his  righ- 
teoufnefs,  as  offered  to  him  in  the  gofpel, — unites  with 
him,  and  derives  virtue  from  him,  for  fpiritual  nou- 
rifliment,  and  growth  in  grace.    No  man  can  have  the 

proper 

*  See  John  vl.  32,— 52, 


2o8  A  Blejjlng  Promifed  tQ  the  Church 

proper  ufe  of  his  bodily  focd,  milefs  it  be  received  iit*. 
to  his  iiiouth,  digeiled  iiii  his  florD^c-k^  .and  fo  inco?po* 
rated  with  him,  as  to  fupply  the  wade  of  nature,  and 
reftore  the  vital  fluids,  after  they  had  been  exhaufted 
by  fading  or  exercife.  In  this  cafe,  his  food  really  be- 
comes part  of  himfelf ;  and  can  no  more, be  feparated 
from  him  by  any  human  art.  So  it  is  in  refpedl  of  this 
fpiritual  provilion.  We  cannot  feed  upon  the  flefh 
and  blood  of  Chrid  in  ^  corporal  or  carnal  manner  : 
nor  mud  he  be  underdood  literally,  wben  he  repre- 
fents  his  flefli  and  blcod  as  the  meat  and  drink  of  his 
people.  It  is  meant  of  that  furety-righteoufnefs,  which 
he  v^r ought  for  us,  when  his  flelh  was  bruifed,  and  his 
blood  died.  This^  every  believer  receives,  and  im- 
'proves  as  the  ground  of  all  his  hopes  for  eternity  ;  as 
the  foundation  of  all  his  pleadings  at  the  throne  of 
grace,  and  as  the  only  fource  of  all  hi?  joy  and  com- 
fort:  hfi  derives  from  it  all  his  nouridiment,  is  kept  by 
it  from  fainting  under  a  fenfe  either  of  guilt  or  mifery: 
and  as  all  the  benefits  of  falvation  are  the  fruits  of  it, 
Vi'hatever  drength  or  fpiritual  growth  he  attains  m  th« 
enjoyment  of  any  of  tbofc  benefits, — all  may  be  con- 
fidered  as  the  happy  efied  of  his  living  upon  this  pro- 
vifion.  M  J.  jo  Ix^jicr  iin>i 

Now,  as  God  gave  the  typical  bread  to  Ifrael  in'itha 
wildcrnefs ;  by  caufing  it  to  fall  round  about  their  ta- 
bernacles, fo  that  every  one  might  gather  of  it  what 
was  fufficient  for  himfelf  and  family  ;< — fo  our  heaven- 
ly Father  giveth  us  this  true  bread  from  heaven,  by 
making  a  free  and  open  exhibition  of  it,  in  the  word 
of  his  grace,  the  gofpel  of  our  falvation,  and  in  thofe 
ordmances  which  he  has  indituted  in  the  church.  All 
thefe  are  as  fo  many  tables,  upon  which  this  provifion 
is  feived  up,  or  fo  many  vedels  in  which .  it  is  fet 

forth. 


upon  her  Spiritual  Pro^ijlon,  209 

forth. — In  the  facrament  of  the  Lord's  fupper  it  is  fer- 
ved  up  to  the  friends  of  Chrift  only,  the  genuine  mem- 
bers of  the  church  inviiible  :  But  in  the  gofpel  it  i^  fet 
before  all  the  members  of  the  viiible  church,  and  be- 
fore all  iinners  of  every  denomination,  indifcriminate- 
ly.  Every  one  is  not  only  warranted,  but  exprefsly 
called  and  invited  to  come  and  eat  of  Wifdom's  bread, 
and  drink  of  the  wine  that  fhe  hath  mingled.  Hence 
God  promifes  to  make, — ^and  now  actually  has  made, 
in  this  mmntain  of  the  gofpel  church,  and  that  unto 
all  people,  afeajl  of  fat  things  full  of  marrow,  a?id  of 
wines  on  the  lees  well  refined  *.  Though  there  are 
too  many  w^ho  are  prefent  at  this  feaff,  in  refped  of 
an  outward  attendance  upon  ordinances,  and  yet  ne- 
ver put  their  hand  to  their  mouth,  nor  tafte  of  this 
provilion; — yet  every  perfon  who  is  a  Chriftian  indeed, 
has  the  yoke  taken  off  from  his  jaws,  when  this  meat 
is  fet  before  him ;  he  finds  the  words  of  God  fweeter 
than  honey  to  his  mouth.  The  new  7na7i  really  livetb 
not  by  bread  alone  ;  but  by  every  word  that  proceedeth 
out  of  the  mouth  of  God  f. 

It  may  appear  fuperiluous  to  promife  a  bleffing  up- 
on this  Spiritual  Provifion ;  in  regard  that  the  flefti 
and  blood  of  Chrift  being  the  procuring  caufe  of  the 
blefling ;  no  perfon  can  really  enjoy  the  one  and  want 
the  other.  AiToon  as  any  perfon  truly  makes  ufe  of 
this  provilion,  he  is  thereby  fecured  againfl  the  curfe 
of  the  law,  and  interefled  in  the  bleliing.  Neither  is 
it  poilible  for  any  perfon  to  eat  of  it,- without  having 
it  fo  bleffed  as  to  anfwer  the  end  of  it,  in  the  adaai 
nourifhment  of  his  fpiritual  hfe.  The  word,  therefore, 
would  feem  to  be  ufed  here,  not  to  fignify  this  fpiritu- 
al food  itfelf,  but  thofe  ordinances  in  which  it  is  exiii- 
^-        ■  D  d  bited 

*  Ifa.  XXV.  6.  t  Matth.-  iv.  4, 


2 1  o  A  Blejfwg  Promifed  to  the  Church 

bited  and  brought  to  hand,  Thefe  many  perfons  en- 
joy, who  coritiDUC  flvaiigers  to  the  blefiing:  and  they 
may  be  continued  in  a  church,  where  few  have  them 
fo  blelTed  to  their  fouls,  as  to  receive  fpiritual  nouriili- 
ment,  or  any  faving  advantage  by  them.  But  all  who 
are  truly  witliin  the  church  invifible,  as  God  has  dif- 
tinguiOied  them  from  all  hypocrites,  and  mere  nomi- 
nal Chriiliar-s,  by  tLiking  up  a  gracious  refidence  in 
.them  and  Vrith  them;  fo  does  he  alfo  bellow  upon 
them  a  fpintimi  anci  favmg  blcPung,  along  with  out- 
ward ofdinances.  An^.i  this  is  that  which  is  promifed 
in  the  text. 

Thus  the  wor.,o  contain  an  engagement  that  God 
woulJ  not  only  fct  up,  ai.d  continue  in  the  church, 
tbcfe  ordinances,  which  are  the  external  means  of  con- 
veying to  tfee  fcuis  of  his  peopje  their  fpiritual  provi-. 
fion  ;  but  would  alio  beftow^  upon  her,  and  upon  all 
fuel  of  her  members,  as  embrace  this  promife  by  faith, 
— iucn  a  bleffiog  upon  ordinances,  as  Ihall  render  them 
eifccb.al,  for  all  the  ends  ottheir  inftitution,- — and  for 
all  the  purpofes  of  falvation  and  happinefs  to  thofe 
who  thus  erJG;  ihem  :  particularly,  that  ordinances 
fnall  be  ufeful,  i\s  means  of  conveying  into  the  fouls 
of  church  members,  that  fpiritual  food,  by  which  a- 
Iciie  they  can  h^  nouriihed  up  to  the  day  of  complete 
'redemption. 

i^either  do  1  think  that  the  temporal  proviiion  of 
tne  inhabitants  of  Zion  is  to  be  excluded,  it  is  a 
ccrr.fortable  truth,  that  all  v»  ho  are  fubjeds  of  the  di- 
■V'ire  bleiilng  in  Chi  ill,  have  all  that  they  poiTefs  fo  in-" 
,fi.uenced  and  improved  by  tlrat  blefling,  that  they  en- 
joy a  happinefs,  even  in  their  temporal  poffciiions, 
that  can  never  be  experienced  by  any  of  thofe  v;ho 
continue  under  the  curfc    This  is  it  that  makes  a  Ut- 


upon  her  Spiritual  Prouijion,  i  \  i 

de  that  a  jujl  man  hath,  better  than  the  riches  of  many 
%vicked.  it  cannot  be  doubted  that  the  prnrnife  had 
a  reference  to  this,  in  its  firll  application  to  the  typi- 
cal Zion.  And  why  fhculd  it  be  excluded  in  regard 
to  the  antitype?  Yea,  Chrillian, — you  may  plead  this 
promife,  and  draw  encouragement  from  it,  even  in 
pnr*  ing  for  a  new  covenant  bkding  upon  your  daily 
bread  ;  though  you  ought  chiefly  lo  improve  it  as  a 
ground  of  fauh,  that  God  will  blefs  the  gofpel,  and 
the  ordinances  of  a  gofpel  difpenfation,  wdth  luc- 
cefs,  through  the  efficacious  co-operation  of  his  Spi- 
rit, for  bringing  many  fouls  among  you  to  falva- 
tiqn. 

The  Last  thing  obferved  in  the  words,  and  none 
of  the  leait  comfortable,  was  the  degree  in  v/hich  this 
blefling  fhall  be  bellowed,  intimated  in  the  word  a- 
hundantly.  All  who  enjoy  the  bleffing  of  God,  may, 
in  one  fenfe,  be  faid-to  enjoy  it  in  the  fame  degree: 
for  all  enjoy  it  in  perfedion.  Every  judified  perfon 
is  completely  fecured  againll  the  curfe,  and  is  irrevo- 
cably adjudged  to  the  final  enjoyment  of  all  bleffed- 
nefs.— -But,  in  refpecl  of  the  fruits  of  that  blefling, 
which  are  enjoyed  in  this  life,  1?liere  is  often  a  great 
diflerence.  The  fentence  of  bleiiing  begins  to  have 
efledt  upon  every  Chrifl;ian,  aflToon  as  it  is  pronounced : 
and  it  fliall  be  h\\\y  executed  upon  them  all  at  the 
laft.  But  the  efteds  of  it  upon  fome  aire  fcarcely  per- 
ceptible, in  this  world  ; — while  others  have  been  fo 
blefled,  wath  the  communications  of  divine  love  and 
grace,  even  in  this  life,  that  the  clay  veflTel  could  hold 
no  morQ. 

With  regard  to  the  church  in  general,  there  is  like- 
wife  a  g^eat  diflerence  between  the  efteds  of  the  di- 

D  d  2        .  vine 


212  A  Blejfifig  Fromifed  to  the  Church  : 

vine  blefling  upon  her,  and  upon  her  provifion, — at 
different  times,  and  in  different  places.  Sometimes 
ordinances  are  accompanied  with  fuch  an  efficacious 
bkiling,  that,  by  means  of  them,  a  nation  is  horn  at 
once,  and  a  kivgdo7n  hrought  forth  as  in  one  day.  At 
other  times,  the  fuccefs  attending  them  is  {q  very 
fmall,  that  the  elect  of  God  are  but  gathered  on*  by 
one:  ^sA  men  can  fcarcely  know,  by  feniible  obferva- 
tion,  whether  there  be  any  bleffing  attending  Zion's 
Provifion  or  not. 

This  difference  is  owing,  neither  to  any  difference 
in  the  ordinances  themfelves,  nor  in  the  manner  in 
W'hich  they  are  difpenfed,  nor  in  the  character  or  in- 
tentions of  thofe  perfons  who  are  employed  in  the  ad- 
niiniftration  oi  them.  Oftentimes  the  gofpel  is  dif- 
penfed with  much  purity  and  perfpicuity,  and  yet  is 
attended  u'ith  fo  little  fuccefs,  that  there  is  reafon  for 
Ifaiah's  complaint,  Who  hath  believed  our  report?  And 
to  whom  hath  the  arm  of  the  Lord  been  revealed?  This 
was  the  fad  cafe,  even  when  Chrifl  himfelf  was  the 
Preacher  *.  And,  on  the  other  hand,  we  doubt  not, 
but  in  fome  cafes,  the  bleffing  of  God  niay  be  feen  to 
accompany  his  ordinances,  when  the  difpenfation  of 
them  is  attended,  n(»t  only  with  imperfedion,  but  even 
with  much  corruption.  Thus  the  Lord  appeared  to 
Solomon,  when  he  Vv'orftipped  in  the  high  place  at 
Gibeon  '\,  But  this  difference  is  folely  owing  to  the 
different  degrees  in  which  God  communicates  himfelf 
to  his  worffiippers.  When  the  Holy  Spirit  of  all  ^race 
is  piefent  in  his  ordinances,  and,  by  means  of  them, 
works  favingly  upon  the  hearts  of  many, — then  the 
bleffing  upon  Zion's  Provifion  is  both  evident  and  ef- 
fedive.  But  when  the  iL-liuences  of  the  Spirit  are 
y  wife-hdrawn, 

*  Ifa.  liii.  I.  ccnipare  Jolm  xii.  38.        f  i  Kings  iii.  5. 


upon  her  Spiritual  Provifion,  2 1 3 

withdrawn,  Icbabod  is  written  upon  the  church  and 
her  folemnities :  and  the  wrath  of  God  may  come  up- 
on thofe  who  attend  upon  ordinances,  as  it  came  upon 
Ifrael  in  the  wildernefs,  while  the  meat  was  in  their 
mouths,  and  flew  the  fattefl  of  them.  This  withdraw- 
ing of  the  Holy  Spirit  may  take  place,  in  adorable  fo- 
vereignty,  for  various  reafons  that  mortals  cannot  dii- 
cover;  but  feldom,  if  ever,  did  it  take  place,  unlefs 
when  he  was  provoked  by  abounding  corruption  in 
the  church,  or  abounding  fm  among  her  members. 
Though  neither  the  purity  of  the  church,  nor  the  ho- 
linefs  of  individuals  within  her  pale,  can  procure  a 
bleffing  upon  her  provifion;  yet  the  prevalence  of  fin, 
either  perfonal  or  public,  may  juilly  feparate  between 
us  and  our  God,  and  often  is  the  caufe  why  he  with- 
holds that  bleffing  which  is  here  promifed  upon  our 
fpiritual  provifion. 

Now  the  promife  encourages  us  to  expedl,  not  only 
that  we  fhall  have  ordinances  continued*  with  us,  and 
that  the  gracious  prefence  of  God  fhall  not  be  wholly 
withdrawn  from  them ;  but  alfo,  that  fuch  a  meaf^are 
of  the  influences  of  the  Holy  Spirit  fhall  accompany 
them,  as  fliall  make  them  efFeclual  for  the  converiion 
of  many  finners,  and  for  the  comfort  and  edification 
of  all  the  faints  that  are  among  us.  In  trufling  this 
promife,  and  pleading  upon  it  at  the  throne  of  grace, 
— beware  of  dealinj^  with  God,  as  if  the  inilruments 

of  the  churl  were  with  him Look  for  fuch  a  mea- 

lure  of  divine  grace,  along  with  your  external  privi- 
leges; as  may  correfpond  to  the  inexhauitible  riches 
o'l  his  liberality,  who  is  the  author  of  tne  promife  in 
our  text.  Truft  him,  that  he  will  not  only  biefs  your 
provifion,  but  blefs  it  abundantly. 


W£ 


214  T'he  Charge. 

We  fhonld  now  conclude  with  Tome  Impro'vemeiiL 
of  the  fubjecl:.  But,  beiiiij.  unvvilUng  to  detain  you 
any  longer  from  the  main  work  about  which  we  are 
this  day  met, — 1  (hall  defer  any  thing  of  this  kind  till 
that  work  is  over. 


Tee    charge. 

Shall  now  endeavour  to  improve  the  doctrine  you 
were  hearing,  in  a  fhort  Addrefs,  Firfl  to  th^ 
Lord's  Servant,  now  the  Paftor  of  this  Ailbciate  Con. 
gregation,  and  then  to  the  People  committed  to  his 
Charge.     As  to  you, 

My  Reverend  and  dear  Father, 

I  cannot  htut  be  fenfible,  how  unlit  I  am  to  give 
you  any  advice,  either  in  regard  to  your  public  adnai- 
niilration,  or  to  your  private  condud.  Bat,  as  John  the 
Eaptiil  declined  not  to  perform  the  duty  of  his  ofilce, 
even  to  Chritl  his  Mafter  and  ours,  when  put  in  mind 
that  fo  it  became  them  both  to  fuUil  alirighteouihefs; 
{^  neither  dare  I,  being  thus  called  to  it  in  providence, 
decline  to  put  you  and  myfelf  in  mind  offomeof  thofe 
duties,  that  are  incumbent  upon  lis,  and  upon  all  o- 
thers  who  are  honoured  to  bear  the  fame  office  in  the 
church. 

The  chief  part  of  our  work  is  to  fet  before  the  chil- 
dren of  Zion — that  provifion,  which  God,  in  ray  text, 
has  promiied  to  blefs.  And  fu rely  we  had  need  to  be 
careful,  that  we  fet  nothing  before  them  but  whole- 
feme  food,     if  we  preach  falfe  dodrine,  if  we  pervert 

the 


T^he  Cha 


the  fcriptures  of  truth,  cr  corrupt  any  ordinance  of  di- 
vir.e  inftitution,  we  take  the  ready  method  to  poifon 
the  fouls  of  our  people  :  and  theuv  blood  will  God  re- 
quire at  our  hand. 

That  this  danger  may  be  avoided,  let  us  always 
bear  in  mind,  that  we  are  Rewards  of  the  myiiery  of 
God-  As  we  have  nothing  of  our  own  to  diftribute 
among  them,  we  mufi:  faithfully  fet  that  before  them, 
find  that  only,  which  we  have  received  of  the  Lord, 
All  that  he  has  appointed  for  the  provifion  of  his  fa- 
mily, is  contained  in  his  blefled  word.  Our  bibles 
therefore,  mud  be  our  contlant  companions  and  in- 
flruclors.  The  ftudy  and  feach  of  the  fcriptures  mull 
be  our  main  employment :  all  our  doctrines  and  ad- 
./.inidratlons  muit  be  regulated  by  that  unerring  flan- 
dard.  We,  as  v;ell  as  our  people,  are  in  danger  of  er- 
ring, in  the  interpretation  and  application  of  fcripture: 
and  therefore  .we  never  will  be  capable  of  rightly  di- 
viding the  word  of  truth, — without  the  afiiflance  of 
that  Spirit,  by  whom  the  fcriptures  were  diclated. — 
Let  us  therefore  make  conftant  application  to  the 
throne  of  grace,  for  the  illuminating  iriiuences  of, t]iat 
Spirit;  that  our  underfiandings  may  be  opened  to 
kno\v  the  fcriptures.  As  we  acl  by  God's  commil- 
fion,  iQt  us  always  depend  upon  him  for  dire clion,  both 
what  we  Ibould  fet  before  his  people,  and  bow.  And 
never  let  us  venture,  either  to  prepare,  or  to  deliver  a 
fermon,  without  making  application  to  him,  by  faith 
and  prayer,  for  that  efiecl. 

As  the  fie fn  and  blood  of  a  crucified  Redeemer — 
are  the  only  provifion,  by  W'hich  the  fouls  of  finful 
men  can  be  nouriflied, — let  it  ever  be  the  main  fccpe 
and  tendency  of  all  our  miniilrations,  to  fet  thefe  be- 
fore our  hearers,  in  a  manner  adapted  to  their  circum- 

ftances 


2i6  .     'The  Charge. 

fcances  and  to  their  capacities.  Let  us  neither  per- 
plex our  difcoLlrfes  with  obfcure  fcholadic  phrafes — or 
terras  of  ait, — nor  flrive  to  adorn  them  with  airy  flou- 
rifhes  of  human  eloquence.  Let  us  neither  entertain 
cur  hearers  with  infipid  harangues  of  Pagan  morality, 
nor  with  the  faplefs  produdions  of  philofophy  or  mere 
reafon.  Even  the  principles  of  natural  religion  fliQuld 
be  explained,  and  duties  of  moral  obligation  inculca- 
ted, only  as  the  word  of  God  has  connected  them 
with,  and  ingrafted  them,  into  the  mijnjiry  oj  reconcu 
Jlation.  In  imitation  of  the  renowned  Apoitle  of  the 
Gentiles,  every  faithful  minifter  of  Chrift  will  deter-- 
mine  to  know  nothing  among  his  hearers,  Jave  Jefus 
Chriji  and  him  crucified. 

The  feafl  that  God  makes,  in  the  mountain  of  the 
gcfpel  church,  is  a  feail  unto  all  people :  and  all  peo- 
ple indifcrimiinately  niuft  be  invited  to  it.  Let  us 
therefore  beware  of  rellriding  or  limiting  the  call  and 
offer  of  the  gofpel, — and  thereby  excluding  any  {in- 
ner from  God's  provifion.  As  the  fucceflbrs  of  Chrift's 
apoftles,  we  m\\^,  preach  the  go/pel  to  every  hwva^n 
creature.  As  the  maidens  of  infinite  "Wifdom,  we 
muft  cry,  in  her  name,  upon  the  hi^hejl  places  of  the 
city ;  uhojo  isfimple  let  him  turn  in  hither :  and  as  for 
him  that  wanteth  under  [I  an  ding,  we  mwSS.  fay  to  him, — 
come  eat  of  the  glorious  Redeemer's  bread,  and  drink 
of  the  %mne  which  he  hath  mingled,  it  is  true,  and  a 
comfortable  tnnh  it  is,  that  the  weary  and  heavy 
laden  are  invited  to  come  to  Chrifl: :  perfons  fenfible 
of  the  burden  of  their  fin  and  guilt,  and  weary  of 
fpending  money-for  that  which  is  not  bread,  and  their 
iabour  for  that  v/hich  fatislieth  not.  Bui  to  reftrain 
the  gofpel  call  to  thefe,  or  to  any  other  clafs  of  men, 
,^Xo  require  any  kind  of  qualifications,  as  the  condi- 
tion 


The  Charge.  ^ij 

tion  oFa  fmner's  accefs  to  God's  provilion,  is  to  render 
the  gorpd  of  none  effed:.  The  great  King,  our  Maf- 
ter,  having  made  a  marriage  for  his  Son,  hath  fent  us 
forth,  with  an  exprefs  charge,  that  as  matiy  as  we  find 
we  are  to  bid  to  tlfe  marriage.,  Even  the  robber  that 
infefls  the  high-ways,  is  not  excluded,  nor  the  thief 
that  lurks  among  the  hedges.  Our  commiffion  is  to 
compel  them  all  to  come  in. 

Yes,  we  mufl  compel  them  to  come  in : — not  by 
brutal  force,  by  corporal  penalties,  or  by  doing  vio- 
lence, in  any  refpecl,  to  their  wills.  Such  methods  of 
compulfion  neither  are  nor  ought  to  be  in  our  power : 
and  if  they  were,  they  have  no  fitnefs  for  furh  a  pur- 
pofe.  We  are  to  compel  them  by  earneil  and  con- 
tinual urging,  by  affedlionate  intreaties,  and  by  cogent 
arguments. — -We  m.ull  not  only  fet  this  fpiritual  pro^ 
vifion  before  all, — we  mufl  ufe  every  habile  mean  to 
prevail  with  them,  to  take  and  ufe  it. — -Sometimes  we 
mull  endeavour  to  perfiiade  them  by  the  terrors  of  the 
law,  and  fometimes  to  allUre  them  with  the  fweet  pro- 
mifes  of  the  gofpel.  We  mud  prefs  them  with  fcrip- 
tLire  arguments,  and  we  mud  drive  to  catch  them  with 
holy  guile.  Comimands,  intreaties,  invitations,  re- 
proofs, perfuafions,  threatenings,  foothings,  encourage- 
ments,  and  exhortations,  mud  all  be  ufed  in  their 
turns.  In  feafon  and  out  of  feafon,  muft  we  ply  them, 
that,  if  poflible,  God's  houfe  may  be  filled  with  gueds, 
and  Zion's  poor  ones  fatisfied  with  bread. 

But  though  all  people  mud  be  invited  to  the  provi- 
fion  on  the  gofpel  table  ;  yet,  furely,  it  is  not  meeh  to 
take  the  children's  breads  and  cajl  it  unto  dogs.  Of 
this  we  will  be  guilty,  if  we  do  or  fay  any  thing,  to 
encourage  finners  to  expert  any  benefit  by  this  provi- 
iicn,  in  a  vray  of  continuing  in  fin.  And  we  will  be 
"*  E  e  chargeable 


2i8  7he  Charge. 

chargeable  with  the  fame  abufe,  if  we  admit  to  the 
fealing  ordinances  of  the  church,  thofe  who  walk  fo, 
as  to  prove  themfelves  enemies  to  the  crofs  of  Chriil. 
— To  this  pvQvilion,  as  ferved  up  on  the  facramental 
table,  none  can  be  truly  welcome  but  the  genuine 
children  of  Zion  :  And  we  profane  that  ordinance,  if 
we  admit  any  to  it,  whom  we  have  not  reafon,  in  cha- 
rity, to  look  upon  as  friends  of  Chrift.  Unlefs  we  are 
careful  in  this  refpe6l,  to  take  forth  the  precious  from 
the  vile,  we  prove  ourfelves  unfit,  as  well  as  unworthy 
to  be  as  the  mouth  of  God  to  his  people. 

In  the  mean  time,  let  us  beware,  leli,  by  our  private 
walk,  we  caufe  the  facrifices  of  the  Lord  to  be  abhor- 
red \  and  fo  defeat  the  whole  deiign  of  our  public  mi- 
niflry.  A  man's  ftomach  v;ill  turn  at  the  moil  v/hole- 
fome  food,  w^hen  he  fees  it  prefented  with  unclean 
hands  :  So  the  hearers  of  the  gofpel  will  be  ready  to 
(lefpife  the  moft  falutary  dodlrines,  and  the  mod  whole- 
fonie  exhortations,  if  they  are  feen  to  have  no  efFe6l 
upon  the,  life  of  the  preacher. — Let  it  therefore  be  our 
conllant  endeavour  to  fet  an  example  of  gofpel  holi- 
r.efs  in  all  its  branches  ;— -and  to  banifh  all  linful  and 
offenfive  pralflices,  from  our  perfons  and  families. — 
icr  this  purpofe,  let  us  daily  make  ufe  of  the  fame 
proviiion  that  wc  are  called  to  fet  before  others ;  that, 
being  nouriflied  by-  it,  we  may  continually  grow  in 
grace,  in  the  knowledge  of  Jefus  Chrift,  and  in  con- 
formity to  his  image,  and  to  his  example. 

But,  as  nothing  that  we  can  do,  either  in  our  pub- 
lic minifi rations,  or  in  our  private  w^alk;  can  have  any 
faving  exle^t  upon  our  people,  without  that  bleffing 
which  is  prorhifed  in  the  text, — let  us  embrace  every 
opportunity  of  wrcRling  at  the  throne  of  grace,  that 
it  i.:cy  not  be  v^aniing. — Let  us  never  venture  to  the 

pulpit, 


Addrefs  to  the  People,  2,1  g 

pulpit,  without  previoully  looking  up  to  God,  both  for 
his  gracious  ailiftance  to  ourfelves,  that  we  may  give 
to  every  one  his  portion  of  meat  in  due  feaioh ;  and 
alfo  for  our  people,  that  they  may  not  receive  the 
grace  of  God  in  vain.  From  the  pulpit,  let  us  return 
to  the  clofet, — and,  before  indulging  ourfelves  in  any 
other  employment,  let  us  renew  our  pleadings  with 
God,  for  that  bleffing  upon  our  endeavours  in  his  fer- 
vice,  without  which,  we  mud  always  labour  in  vain, 
and  fpend  our  ilrength  for  nought. 


AS  to  you  who  are  the  Members  of  this  Congrega- 
tion,— the  Lord  has  again  taken  up  his  refi- 
dence  among  you,  and  made  proviiion  for  you,  by  re- 
lioring  a  fixed  adminiftration  of  gofpel  ordinances  a- 
mong  you.  But  beware  of  refting  in  what  you  have 
attained,  or  becoming  proud  of  your  privileges, — fay- 
ing, as  Ifrael  of  old,  Tbe  temple  of  the  Lord,  the  temple 
of  the  Lord,  the  temple  of  the  Lord  are  thefe.  Beware 
of  expecting,  either  from  thofe  talents  with  which  the 
Head  of  the  church  has  diftinguifned  your  minider, 
or  from  thofe  ordinances  which  he  is  called  to  difpenfe, 
that  fpiritual  profit,  which  <^an  only  be  derived  from 
the  blefiing  of  God  upon  both.  By  fo  doing,  you  lliould 
put  your  minifter,  or  his  miniilrations,  into  the  place 
of  God, — and  fo  be  chargeable  v/ith  idolatry:  and 
there  fhould  be  reafon  to  fear,  that  he  who  has  ttirea- 
tened  to  caft  the  carcafes  of  idolaters  upon  the  carca- 
fes  of  their  idols,  might  caufe  the  efFeds  of  his  juil:  dif- 
pleafure  to  be  feverely  felt,  both  by  you  and  your  mi- 
nifter, on  that  account. 

Be,  therefore,  denied  to  all  ordinances,  and  to  all 
E  e  2  inftruments; 


22G  Addrefs  to  the  People. 

jnflruments  ;  and  look  to  Gcd  alone  for  all  the  fuccefs 
of  a  gofpej  difpenfation  among  yon.  Pray  earn eftly, 
this  day,  and  on  all  after  occafions,  that  the  gracious 
prefence  of  God  may  be  with  his  fervant,  in  all  his 
miniftrations, — that  he  may  be  abundantly  furnifhed, 
for  the  great  work  with  which  he  is  entrufted,  and 
that  his  labours  may  be  made  fuccefsful,  to  the  falva- 
tion  of  many  fouls.  Pray  for  yourfelves,  for  your  bre- 
thren, and  for  all  forts  of  perfons  about  the  place, — 
that  an  abundant  bleffing  upon  Zion's  provilion — may- 
bring  many  to  eat  and  be  fatisfied,  and  praife  the  name 
of  the  Lord:  that  fo  the  pleafure  of  the  Lord  may  pro- 
fper  among  you,  in  the  hand  of  Chriil,  and  in  the 
hand  of  his  fervant  under  him. 

Be  careful  to  guard  againfl  every  thing,  that  may 
tend  to  mar  the  fuccefs  of  the  gofpel  among  you :  to 
extinguifh  or  obfcure  the  lamp  that  God  has  ordained 
for  his  anointed.  We  fay  nothing  of  your  making  a 
decent  provilion  for  your  minifter  in  temporals  ; 
though  the  negled:  of  this  duty  mult  prove  ve- 
ry hurtful  to  the  interefls  of  religion  among  you  : 
being  v/ell  alTured,  that  if  you  enjoy  the  divine 
bleffing  upon  the  fpiritual  provilion  which  he  is 
inftrumental  in  difpenfing  to  you,  you  will  not  be 
backward  to  communicate  with  him  in  your  carnal 
things.  But  we  would  chiefly  warn  you  againfl  all 
fuch  untender  and  incautious  behaviour  as  may  grieve 
the  heart  of  your  miniiler^  difcredit  the  profeflion  you 
make,  JDring  reproach  upon  the  ordinances  difpenfed 
among  you,  and  caufe  the  good  ways  of  God  to  be  e- 
vil  fpoken  of.  In  a  fpeciai  manner,  be  exhorted  to 
cultivate  peace,  harmony,  and  brotherly  love,  among 
yourfelves.  Your  own  experience  may  convince  you, 
<?,n  the  one  hand,  that  it  is  a  good  and  a  pkafant  thing 
•  for 


Addrefs  to  the  People,  221 

for  hrethren  to  dwell  together  in'tmity,  and,  on  the  o- 
ther  hand,  that  where  envying  and  Jlrife  is,  there  is 
confiijion  and  every  evil  work.  Beware  of  uncharita- 
blenefs  towards  thofe  of  a  different  communion ;  but 
efleem  and  honour  them  as  brethren,  if  there  is  any 
appearance  of4:he  image  of  Chrift  about  them;  though 
you  dare  not  fymbohze  with  them  in  any  thing  that 
appears  to  you  contrary  to  the  law  of  God,  or  to  found 
doclrine.  Keep  always  at  an  equal  diftance  from  blind 
and  intemperate  zeal,  on  the  one  extreme, — and  from 
lukewarmnefs  and  indifference  in  the  caufe  of  God,  on. 
the  other. 

While  you  aik  of  God  the  promifed  bleiiing  upon 
your  proviiion,  beware  of  every  thing  that  may  pro- 
voke him  to  deny  your  requeil :  and  to  make  you 
know  his  breach  of  prornife.  If  you  do  not  hear,  and 
if  you  will  7Wt  lay  it  to  heart  to  give  glory  to  his  name, 
lie  has  threatened  to  c\trfe your  hleffings:  and  theblef- 
iing  of  a  gofpel  miniftry  may  be  curfed  among  the 
reft.  If  you  lothe  your  fpiritual  provifion,  and  by 
your  unbehef,  defpife  the  gofpel,  and  God's  unfpeaka- 
ble  gift  therein  exhibited, — ycu  have  reafon  to  fear, 
either  that  your  table  fhall  be  drawn,  and  you  vifited 
v.'ith  cleannefs  of  teeth, — or  elfe  that  the  curfe  of  God 
fhall  fo  blaft  the  gofpel  to  y^u  that  its  only  eiFed  fhall 
be  to  make  your  hearts  Jat,  and  your  ears  dull  of  hear- 
ing;  lefl  youfhould  fee  with  your  eyes,  and  hear  with 
your  ears,  arid  underjland  with  your  hearts,  and  con- 
vert  ajid  be  healed  *• 

That  tliis  dreadful  iiTue  of  matters  may  be  prevent- 
ed, be  concerned,  by  iaitli  to  receive,  and  to  feed  up- 
on that  wonderful  provifion  which  was  made  for  you 
by  the  death  of  Chvilt,   and  is  fet  before  you  in  the 

glorious 

*  Ifa.  vl.  la. 


^22        '  ^Addrefs  to  the  People. 

glorious  gofpel.  Let  nothing  excufe  you  from  coming, 
at  God's  invitation,  to  the  marriage /upper  of  the  Lamb. 
Behold,  the  bread  of  God,  that  cometh  down  from 
heaven, — all  the  fatnefs  of  God's  houfe,  is,  at  this  mo- 
ment, fet  before  you.  Yoi;  have  the  promife  of  infi- 
nite faithfulnefs,  in  my  text,  that  he  will  abundantly 
hlefs  your  provijion.  Hearken  diligently,  both  to  his 
call  and  to  his  promife, — eat  ye  that  which  is  good,  let 
your  fold  delight  her  J  elf  in  fatnefs :  And  prove  him 
herewith,  if  he  will  7iot  open  the  windows  of  heaven, 
and  pour  you  out  a  hleffmg^  till  there  be  not  room  enough 
to  receive  it. 


SEPvMON 


SERMON     VI. 

l^hc  Foundation  of  the  Chrift'ians  Hopt 


Rom.  viii.  32. 

He  that /pared  not  his  own  Son^but  delivered  bim  up  for  us  all ;  hoiM 
Jhall  be  not  alfo  witb  bim,  freely  give  us  all  things  ? 

WE  know  but  of  one  inftance  of  a  converfation 
between  glorified  faints'and  perfons  in  a  ilate 
of  mortality ;  and  becaufe  there  was  no  fubjecl  more 
worthy  of  their  attention,  they /pake  of  the  deceafe 
which  Chrift  was  about  to  accompli/b  at  Jerufalem. — 
Both  in  the  church  militant  and  in  the  church  tri- 
umphant, this  will  ever  be  conlidered,  as  a  pleafmg 
theme  of  contemplation,  and  as  a  ground  of  endlefs 
joy  and  praife. — It  is  highly  proper  that  it  (hould  be 
fo,— on  various  accounts. — In  its  own  nature,  this  is 
the  mod  wonderful  of  all  events.  That  the  Lor(J  of 
life  ilio'uld  die,— -that  he  whom  angels  worfliip,  fhould 
be  crucified  between  tvvo  thieves, — that  God's  eternal 
Son  fhould  be  fubjedl  to  his  Father's  feverefl  wrath, 
without  ever  having  offended  him,  and  v/ithout  cea- 
ling  to  be  the  prime  objecl  of  his  love, — the  records 
of  time  afford  no  event  deferving  a  comparifon  v»'ith 

it It   contains  the  mcfl  glorious   difplay  of  the 

love  of  Cod,  to  linnets  cf  our  family  :  both  of  the  \on^ 
of  the  Father,  who /pared  not  his  own  Son,  hit  deliver^ 

ed 


224  ^^<^  Foundation  of 

ed  him  up  for  us  all,  and  of  the  love  of  the  Son,  wh& 
gave  himfelf  for  us,  an  ojfering  and  a  facrifice,  of  a 
fweet  fmelling  favour  unto  God — It  Ihews  the  ftricflnefs 
and  feverity  of  divine  juftice,  in  a  clearer  light  than 
all  the  puniQiments  do,  that  ever  were  iniiidled,  or 
through  all  eternity  will  be  inflicted  upon  linful  crea- 
tures.— It  affords  the  cleared  difcovery  of  the  wretch- 
ed condition  that  all  mankind  are  in  by  nature ;  as 
being  expofed  to  the  fame  tremendous  wrath  that 
brought  him  to  the  duft  of  death — And  it  lays  a  fure 
foundation  for  that  fentence  of  juftification,  by  which 
all  the  fins  of  believers  in  Chrid  are  freely  pardoned, 
and  they  obtain  a  legal  title  to  all  the  bleffings  of  grace 
and  glory. 

Befides  all  thefe,  another  cohiideration  is  fuggefled 
in  this  text,  which  renders  it  highly  worthy  of  our 
conflant  and  moft:  grateful  remembrance.  This  event 
contains  an  incontefiible  fecurity,  that  there  is  nothing 
that  the  mod  high  God,  the  PofTeiTor  of  heaven  and 
earth,  can  give,  which  he  is  difpofed  to  with-hold  from 
any  of  thofe,  who,  by  faith  have  obtained  an  intereft 
in  Chrid,  and  in  his  death. 

Though  thefe  \^'ords  are  expred  in  the  form  of  a 
quedion,  it  is  not  becaufe  Paul  had  any  doubt,  about 
ths!;  which  is  here  the  iubject  of  enquiry;  nor  becaufe 
the  Spirit  cf  Gbd,  by  whofe  infpiration  he  wrote,  in- 
tended that  fiich  a  doubt  diculd  be  entertained,  by 
any  who  reads  ihtm  :  But  becaufe  he  v/ould  have  us 
all  aiTured,  that  no  rational  ground  can  be  fuggeded 
fcr  fuch  a  doubt.  The  Holy  Ghod  condefcends  to 
appeal  t;;  every  pcrion,  into  whofe  hands  the  Bible 
comes,  if,  ui'ter  what  is  mentioned  in  the  fird  part  of 
the  verfe,  there  c:ni  be  any  reafon  to  hefitate,  about 
the  truth  rf  wliat  is  fiiogeded  in  the  latter  part  of  it. 

The 


The  Chrijlian's  Hope.  225 

The  queftion,  therefore,  like  many  others  in  fcripture, 
has  the  force  of  a  ftrong  aflirjTiation :  And  the  doc- 
trine contained  in  the  text,  may,  without  a  queilion, 
be  exprefl:  in  the  following  paraphrafe. 

*  God,  in  that  he  fpared  not  his  own  Son,  but,  of  his 

*  own  free  and  voluntary  motion,  delivered  him  up  for 

*  ail  the  eied  feed,,— hath  given  the  moft:  convincing 
'  evidence,   that  there  is  nothing  which  he  will  with- 

*  hold  from  them;  but  that,  along  with  Ghrill  himfelf, 

*  he  will  freely  give  them  ail  things.' 

To^explain  the  words  a  little  more  particularly,  and 
then  to  endeavour  fome  application  of  them,  is  all  that 
is  propofed  at  this  time. 

In  general,  the  text  contains  two  things;  an  alTer- 
tion,  and  an  inference  drawn  from  it. 

I.  We  have  fomething  aiferted,  in  the  firft  part  of 
the  verfe :  perhaps  1  Ihould  rather  have  faid,  fome- 
thing taken  for  granted  ;  vi%,  that  God  Jpared  not  his 
own  Son,  but  delivered  him  up  for  us  all  Paul  does 
not  fpeak  to  the  Romans,  as  if  they  had  been  igno- 
rant of  this  before ;  but  he  mentions  it  as  a  truth  m 
w^hich  they  had  been  inftruded  already,  wirh  which 
they  were  all  acquainted,  and  in  which  they  were  all 
agreed.  Indeed,  it  is  a  truth  fa  eiTential  t;.)  the  Ghrif- 
tian  fyflem,  that  1  fee  not  how  any  man  can  be  a  real 
difciple  of  Ghrift,  who  either  impugns  it,  or  is  ignorant 
of  it.  He  lays  it  down,  as  a  principle  received  by  all 
to  whom  he  wrote,  and  therefore  fit,  according  to  the 
rules  of  found  reafoning,  to  be  tire  foundation  of  an 
argument,  that  might  have  a  convincing  influence  up- 
^  Ff  on 


226  The  Foundation  of 

on  all  their  minds.     In  this  part  of  the  verfe,  more 
particularly,  we  may  notice  the  five  following  things. 
I.  The  glorious  Being,  who  is  the  fubjed:  of  this 
propoiition,  in  the  pronoun  he.     This  little  word  muft 
always  have  a  reference  to  fome  perfon  who  had  been 
fpoken  of  before.     Who  is  he,  then,  of  whom  the  a- 
poille  had  been  fpeaking,  and  here  continues  tofpeak? 
We  have  heard  of  fome  who  burnt  their  fons  and 
daughters  in  facrifice  to  devils :    That  was  a  dread- 
ful  inftance  of  the  power  of  fuperflition  over   the 
minds  of  corrupt  men.     There   have    been   a   few, 
who  voluntarily  gave  up  their  fons  to  public  juftice, 
to  be  puniflied  for  their  crimes  :  this,  though  a  noble 
triumph  of  juilice  over  natural  affedion,  was  ftill  no 
more  than  their  duty.     Wt  have  heard  of  one  man, 
and  but  one,  who  withheld  not  his  fon,  '^his  only  fbn, 
from  God  :  This  was,  indeed,  a  heroic  inftance,  of  the 
power  of  faith;  yet  it  was  no  more  than  his  reafonable 
fervice:  and,  in  refuling  it,  Abraham  would  have  been 
guilty  both  of  ingratitude  and  rebellion. — But  who  is 
he  that,  contrary  to  all  the  dictates  of  human  wifdom, 
and  againif  all  human  expedation,  delivered  up  his 
own  Son,   for  fuch  wretches  as  we  are  ?    It  can  be  no 
other  than  he  whofe  ways  are  not  as  our  ways,  nor  his 
thoughts  as  our  thoughts.     The  context  informs  us,  it 
was  that  God,  who  being  for  us,   none  can  be  againft 
us.     It  was  he  who,  from  all  eternity,  foreknew,  and 
predefiinated  us  to  he  conformahle  to  the  image  of  his 
Son  :  who,  in  time,  calls  us  effedually,  and  juilifies  us 
freely  :  and  who  will  glorify  us  in  the  world  to  come. 
— INone   but  God  would, — none   but  he  could  have 
done  it,    it  is  fomething  above  all  created  agents,  and 
every  way  worthy  of  God.    The  word  muft  be  under- 
llood, immediately  anddiredly,  of  God  theF<ither,a6ling 

in 


the  Chriftian's  Hope.  227  • 

in  his  ceconomical  charader,  as  the  reprefentative  of 
Deity  in  the  covenant  of  grace.  The  delivering  up 
of  Chrifl  for  us — was  an  adl,  in  which  all  the  perfons 
of  the  godhead  were  concerned;  but,  more  immedi- 
ately, it  was  the  adl  of  the  Father  only  ;  for  to  him 
alone  did  Chrifl  fland  related,  as  his  own  Son, 

2.  Another  illuftrious  perfon  is  here  mentioned,  as 
nearly  related  to  the  former,  even  his  own  Son.  The 
denomination  of  fons  of  God — is  given,  in  fcripture,  to 
various  forts  of  perfons.  Adam  was  called  tiie  fon  of 
God,  as  being  created  by  him  after  his  own  image. — 
Angels  are  called  fons  of  God,  for  the  purity  and  ^n- 
rituahty  of  their  nature — Kings  and  earthly  aiagi- 
ftrates  are  called  fons  of  God;  yea,  they  are  called 
gods,  as  well  as  fons  of  the  Higheft,  on  account  of  that 
dominion  which  they  have  over  their  feilovv-creatares, 
— bearing  a  diftant  refemblance  to  that  which  God  has 
over  the  whole  creation.  Believers  in  Chriil  are  call- 
ed fons  of  God,  on  a  more  endearing  account ;  as  be- 
ing adopted  into  his  family,  and  created  anew  after  his 
image. — But  none  of  all  thefe  are  here  intended,  iiad 
God  delivered  up  all  thefe,  and  all  the  reft  of  his  crea- 
tures, to  everlafting  deltrudion,  it  would  not  have  been 
half  fo  wonderful.  He  of  whom  this  text  fpeaks- — 
is  the  Son  of  God, — his  own  Son^  in  a  far  more  excel- 
lent fenfe.  This  is  he  whom  God  has  made  his  firji^ 
born,  higher  than  the  kings  of  the  earth.  In  all  things, 
he  has, — and  it  w^ell  becomes  him  to  have,  the  prehc- 
minence  among  all  the  fons  of  the  family.  The  fon- 
fhip  of  all  the  reil  depends  upon  a  politive  act  of  the 
will  of  God ;  but  this  is  his  Son  by  nature  :  h:s  eter- 
nal and  only  begotten  Son :  a  Son,  in  every  refpect, 
equal  with  the  Father;  yea,  of  the  fame  individual 
efTence  with  himfelf.  - 

F  f  2  1  know 


228  The  loiindation  of 

I  know  there  are  fome  in  our  day,  and  fome  who 
are  called  mailers  in  Ifrael,  that  are  not  afliamed  to 
deny  the  Supreme  Deity  of  Chrift,  and  his  equality 
with  the  Father.  But  I  know  no  truth  more  plainly"^ 
aflerted  in  the  word  of  God.  To  prove  it,  no  more  is 
rrecellary  than  a  bare  recital  of  a  lq\y  pafTages  from 
the  facved  oracles;  The  incommunicable  name  Je- 
hovah is  often  given  to  him.  This  is  the  name  where- 
by  he  /hall  be  called,  Jehovah,  our  right eouJ?iefs  *. 
Though  he  is  a  Man,  and  God's  Shepherd;  yet  the 
Fiither  acknowledges  him  as  his  fellow  -j'.  He  is  that 
eteinal  P/ordj  who  was,  i?i  the  beginiiirg,  with  God, 
and  himielf  was  God  J.  He  it  was,  who  being  in  the 
form  of  God,  thought  it  no  robbery  to  be  equal  with 
God  §.  He  zV  over  all  God  blejfcd  for  ever  ||.  In  a 
word,  He  is  one  of  the  adorable  three  thai,  bear  record 
in  heijLven,  which  three  are  one  \,  i  knov/  that  the 
adverfaries  of  this  dodlrine  have  fallen  upon  methods 
to  explain  away  the  plain  and  obvious  fenfe  of  fome 
of  thefc,  and  many  other  fcriptures,  where  the  fame 
thing  is  afferted  of  him.  And  thofe  paiTages  which 
they  caiinot  fo  tafily  pervert,  they  have  attempted  to 
expunge  from  the  lacred  canon.  By  this  method,  if 
allowed,  it  may  be  eafy  to  explode  one  article  of  the 
Chriftian  leiigion  after  another;  till  there  is  nothing 
left  to  diflirguifh  it  from  plain  deifm  :  and  this,  I  am 
afraid,  is  wkat  fome  of  thefe  men  are  really  driving  at. 
But,  tf  this  you  may  be  aflbred,  that  if  Jefus  Chrift 
is  a  mere  man,— or  if  he  is  not  the  fupreme  God,— he 
cannot  be  your  Redeen  er:  and  >our  faith  is  vain. 

The   generation  or  Sonllip  ot   Cniiit  is  a  myflery, 
that  no  creature  can  ever  fully  underftand;  and  there- 
fore 

*  Jtr.  rxiii.  6.    f  Zcch,  xiii-  7.    '\  John  i.  i.    ^  Ihii.  xi.  6.    I|  Rem.  ix.  50 
\  s  John  Y.  7.  '  - 


ne  Chrijliaii's  Hope,  2  29. 

fofe,  no  wife  man  will  ever  attempt  to  explain  it,  or  to 
reduce  it  within  the  comprehenfion  of  human  reafo;). 
Many  fuch  attempts,  indeed,  have  been  made  :  but 
.all  who  ever  made  them,  have  either  been  conftrained 
to  defift,  taking  Ihame  to  themfelves  for  their  prefump- 
tion  ;  or  elfe  have  been  led  into  errors,  fubveriive  of 
the  foundations  of  the  Chriftian  faith  —  We  are  bound 
to  believe  that  he  is  the  Son  of  God  by  eternal  gene^ 
ration;  becaufe  this  is  plainly  afftrted  m  icnpture.  In 
the  fecond  Pfalm,  Chrift  himfelf  is  introduced,  pub- 
lifhing  God's  eternal  decree,  concerning  the  enlarge- 
ment of  his  kingdom  in  New  Teftament  days.  And 
this  decree  is  prefaced  with  the  Father's  declaration 
to  him,  in  thefe  words,  thou  art  mine  oniy  Son,  this  day 
have  I  begotten  thee.  1  he  word  this  day  can  refer 
to  no  other  period  than  that  in  which  tiie  decree  was 
m.ade, — the  beginninglefs  day  of  eternity.— But  while 
we  believe  this  doclrine,>on  the  footing  of  this  divine  . 
tedimony,  let  us  beware  of  any  thing  that  may  a- 
mount  to  a  blafphemous  acceptance  of  tiat  challenge, 
which  the  Spirit  of  God  gives  to  all  mankind,  in  thefe 
words,  He  was  taken  Jrom  prijon  and  from  judgment : 
(ind  ijchojl^all  declare  his  generation  *  / 

This  is  he  whom  his  eternal  YdClhtv /pared  not;  hut 
delivered  him  for  us  all.  And  was  it  poilible  for  him 
to  do  more,  to  manifefl  the  greatnefs  of  his  love  ?  is  it 
poffible  to  cont:eive  any  thing,  that  he  might  be  fup- 
pofed  lefs  willing  to  do  ?  Or,  fuppofing  him  ready  to 
do  all  for  us,  that  ever  he  could  do  for  any  crejiture, 
or  for  any  rank  of  creatures, — is  not  this  the  very  lad 
thing,  that  we  could  have  expedled  him  to  do? 

3.  We  have  fcmething,  with  regard  to  this  his  Son, 
that  God  did  not :  he  did  not  fpare  him.    This  word, 

in 

*Iia..liii.8 


230    •  ^-^^  Foundatmi  of 

in  fcripture,  bears  a  twofold  fenfe.  Sometimes  it  figni- 
fies  a  perfons  keeping  a  thing  back,  when  there  might 
be  occafion  to  ufe  it,  becaufe  he  widies  to  preferve  it 
faf  e  and  entire.  Thus  it  is  ufed  in  Nathan's  parable, 
-^He  /pared  to  take  of  bis  own  flock,  and  of  his  own 
herd,  to  drefs  for  the  wayjaring  man  that  was  come 
unto  him. — In  this  fenfe,  God  fpared  not  his  own  Son. 
— Even  all  the  love  that  he  had  for  him,  and  un- 
changeably will  have,  from  eternity  to  eternity,  did 
not  prevail  W^ith  him,  to  withhold,  or  keep  him  back 
from  us.  The  man,  in  the  parable,  is  reprefented  as 
having  numerous  flocks  and  herds ;  yet  he  fpared  to 
take  one  lamb  for  his  friend's  entertainment :  and 
fuch  inflances  of  avarice  are  not  rare  in  the  world. 
God  had  but  one, — his  only  begotten,  and  well-belo- 
ved Son:  and  yet  even  him  he  fpared  not,  when  our 
neceliity  requii'ed-— that  he  fiiould  deliver  him  up. 
Jie  fpared  not,  from  all  eternity,  to  appoint  him  to  be 
the  ranfom  of  our  fculs :  and  when  the  fulnefs  of  the 
-appointed  time  was  come,  he  had  not  changed  his 
mind:  he  then  fpared  not  actually  to  fend  him  into 
our  world,  and  fubjed:  him  to  all  that  he  had  appoint* 
ed  him  to  bear,  in  our  itead,  and  for  our  good. 

Sometimes  the  word  fignifies  to  refrain  from  pu- 
nifliing;  or  to  mitigate  iomewhat  of  that  feverity, 
which  might  have  been  exercifed  toward  any  perfon. 
in  this  fenfe  it  is  ufed,  in  Abraham's  interceflion  for 
Sodom.  Per  adventure,  fays  the  patriarch,  there  /ball 
he  ffty  righteous  within  the  city ;  wilt,  thou  alfo  de- 
Jlroy,  and  not  Jpare  the  place,  for  the  ffty  righteous 
that  are  therein  P  And  the  Lord  faid^  if  I  find  in  So- 
dom fifty  righteous  within  the  city,  I  willfpare  all  the 
place  for  their  fakes  :■  i.  e,  1  will  preferve  them  alive, 
•xind  refrain  from  deflroying  them  or  their  city.  Nei- 
ther 


The  Chrijlian's  Hope.  23! 

ther  in  this  fenfe  did  God  fpare  his  own  Son. — When 
he  found  him  fuftaining  the  character  of  our  Surety, 
clothed  with  our  guilt,  and  {landing  in  our  room  and 
place  in  law, — he  did  not  refrain  from  infliding  upon 
him  all  the  punifhment  that  our  fin  deferved.  All 
the  love  that  he  bare  to  him  could  not  influence  him, 
either  to  delay  that  punifhment  a  moment  beyond  the 
appointed  time,  or  to  mitigate  it  in  the  fmalleft  de- 
gree, when  the  time  came.  He  faw  that  the  end  could 
not  be  gained,  for  which  he  was  fubilituted  in  our 
room,  unlefs  he  paid  our  criminal  debt,  even  to" the 
uttermofl  farthing.  It  was  exaded,  therefore,  and  he 
anfwered.  The  penalty  of  the  broken  law  was,  in  no 
refpedl,  modified  to  him.  He  fuffered  all  that  the 
curfe  condemned  us  to  fufFer:  and  infinitely  more  than 
we  could  have  fuffered,  though  we  had  borne  the  pu- 
nifhment of  our  own  fin — through  all  eternity. 

4.  We  have,  in  the  words,  fomething  pofitive,  that 
God  is  faid  to  have  done,  with  regard  to  his  Son ;  he 
delivered  hijn  up.  Here  two  things  fall  naturally  to 
be  enquired  into,  for  afcertaining  the  fenfe  of  the 
exprefiion  :  To  whom  was  he  delivered  up  ?  and  to 
what? 

To  the  firfl:  enquiry  we  anfwer  in  the  following  par- 
ticulars. 

(i.)  He  delivered  him- up  into  the  hands  of  finful 
men  :  hence  his  own  words  to  his  difciples  in  the  gar- 
den,^ — It  is  enough,  the  hour  is  come  ;  the  Son  of  Muti 
is  betrayed  into  the  hands  of  Jinners  *.  No  fooner 
was  he  come  into  our  world,  than  the  kings  of  the 
earth  fet  themfelves  againft  him,  and  the  princes  took 
counfel  together.  All  the  time  of  his  continuance  in 
the  world,  his  malicious  countrymen  fought  his  de- 

ftrud:ion: 

*  Mark  xiv.  41. 


S3 2  ^he  Foundation  of 

.  firudlion :  Tncre  efpecially  after  he  entered  upon  his 
public  Vv'ork.  For  a  time  ti^eir  malice  v/as  reflrained, 
and  they  could  not  lay  their  hands  upon  him.  He 
could  eafily  have  avoided  them  (Hil :  or,  even  when 
they  i^acl  him  moft  in  their  power,  he  could  ealily  have 
delivered  himfelf,  had  he  only  had  men  to  deal  with, 
— But,  when  the  appointed  hour  was  Gome,~his  God 
and  Father  delivered  him  into  their  hands,  Then  was 
he  betrayed  by  one  that  ate  his  bread :  he  was  feized, 
like  a  malefadlor,  by  a  band  of  armed  ruffians :  and 
judged  and  condemned  by  a  crew  of  hypocritical  Pha- 
rifees,  and  atheiilical  Sadducees.  He  was  impioufly 
rejeded  by  a  deluded  populace,  inhumanly  abufed  by 
licentious  foldiers,  and  mocked  and  infplted  by  all ' 
bye-flanders. — What  he  faid  to  Pilate,  vras  equally 
true  concerning  them  all.  None  of  them  could  ever 
have  had  any  power  over  him,  if  it  had  not  been  gi- 
ven them  from  above.  This  was  no  alleviation  of  their 
fin :  for  though  God  adled  agreeably  to  all  his  glorious 
perfections  in  permitting  it ;  yet,  in  every  thing  that 
they  did,  in  confequence  of  that  permiflion,  they  act- 
ed in  diametrical  oppolition  to  God's  holy  law. 

(2.)  Be  delivered  him  up,  even  to  Satan,  and  the 
powers  of  hell.  When  about  to  enter  upon  his  pub- 
lic miniflry,  the  Spirit  of  God  led  him  into  the  wil- 
dernefs,— and  purpofely  detained  him  in  it  forty  days," 
to  be  tempted  of  the  devil.  And  at  laft,  in  the  dif- 
m^l  hour  of  the  power  of  darkne/s,  the  prince  of  this 
world  was  permitted  to  come  againit  him,  at  the  head 
of  all  his  infernal  forces.  And,  though  Satan  had  no- 
thing in  him — ^to  take  part  with  the  temptation, — yet 
neither  had  Chriil  any. to  help  or  uphold  him,  in  the 
dreadful  conflid.  As  the  firil:  Adam  was  left  to  the 
freedom  of  his  own  will,  without  any  Ripernatural  af- 

fiitance 


^'he  Chrijlian's  Hope.  233 

fiftance,  when  aflaulted  with  the  fird  temptation;  that 
whether  he  refifted  or  comphed  with  it,  it  might  be 
wholly  his  own  acl ; — fo  the  fecond  Adam  was  left  to 
ftruggle  with  the  fame  enemy, — ^^to  refift  all  his  temp- 
tations, and  to  repel  all  his  fiery  darts — alone ;  that 
all  the  honour  of  the  vidory  might  be  exclufively  kis 
own.  Satan  cunningly  chofe  to  make  his  grand  at- 
tack, at  the  time  when  he  knew  that  Ghrift  was  pe- 
nally forfaken  of  his  Father.  And  God  purpofely  gave 
him  this  advantage ;  that  the  fhame  of^iis  defeat  might 
be  the  greater,  and  the  glory  of  his  illuftrious  antago- 
niil.  For  even  Satan,  that  old  ferpent,  could  never 
have  bruifed  the  heel  of  Chrift, — unlefs  God  had  de- 
livered him  up  into  his  hand.     But, 

(3.)  All  this  had  been  comparatively  little.  Chrift, 
being  an  infinite  perfon,  was  more  than  a  match  for  all 
the  powers  both  of  hell  and  earth.  In  the  hands  of 
devils  and  men  combined,  he  would  have  been  like 
Sampfon  among  the  Philiilinesy  when  his  daftardly 
countrymen  delivered  him  bound  into  their  hands  at 
Ramath-lehi, — or  when  his  treacherous  millrefs  bound 
him  for  them  with  green  withs.  But  he  had  fome- 
thing  infinitely  more  dreadful  to  conflidl  with ;  for 
God  delivered  him  up  into  the  hands  of  unrelenting 
juflice.  And  divine  juftice  did  its  utmoU  againft  him, 
as  well  as  devils  and  men  did.  In  the  fevereft  pu- 
nifhments  that  God  infiids  upon  creatures,  either  in 
this  or  in  the  other  world,  he  ilirs  not  up  all  his  wrath, 
nor  gives  full  fcope  to  revenging  judice ;  becaufe  the 
finite  objedl  could  not  bear  it :  but  here,  God's  bow 
was  made  quite  naked,  all  the  arrows  in  his  quiver 
were  exhaulted, — the  vials  of  divine  wrath  were  pour- 
ed out  upon  Chrift  without  referve ;  and  even  the 
^  G  g  power 


234  ^^^  Foundation  of 

power  of  Almighty  God  could  infli6l  nothing  to  which 
he  was  not  delivered  up. 

To  crown  all,  he  was  delivered  up  to  all  thefe,  at 
one  and  the  fame  time.  Had  one  enemy  been  de- 
feated before  another  came  up, — had  they  fet  upon 
him  one  after  another,  the  conflidl  might  have  been 
longer,  but  the  vidory  had  been  more  eafy.  But  in 
the  very  fame  hour  when  he  bare  all  the  fury  of  di- 
vine wrath,  all  the  rage  of  men,  and  all  the  malice  of 
devils  were  alfo  let  loofe  upon  him :  as  if  heaven  itfelf 
had  been  combined  wnth  earth  and  hell,  for  his  de- 
ftrucflion.  No  wonder  that  his  yo^// was  exceeding  for-- 
rowfitl,  even  iinio  death. — No  wonder  that,  being  in 
an  agony ^  he  prayed  more  earneftly ;  and  his  fweat 
was  as  it  were  great  drops  of  blood,  falling  down  to 
the  ground  "^. 

To  the  fecond  enquiry  our  anfwer  fliall  be  fiiort;  as 
we  have  elfewhere  taken  a  brief  view  of  what  Ghriil 
fuffered  for  us  -]-.  He  delivered  him  up  to  poverty, 
and  more  than  ordinary  abafement.  Even  in  his  own 
city,  the  paternal  inheritance  of  his  family,  the  holy 
Child  Jclus  could  have  r,o  lodging  but  a  liable :  no 
cradle  but  a  manger. — Nor  was  he  ever  richer  in  this 
world's  goods ;  for  all  his  days,  the  Son  of  Man  had 
not  where  to  lay  his  head. — He  delivered  him  up  to 
toil  and  wearinefs.  Till  he  was  thirty  years  of  age, 
he  was  conltrained  to  eat  his  bread  in  the  fweat  of  his 
face,  according  to  what  was  denounced  upon  mankind 
after  the  fall  :  working  with  his  fuppofed  father,  at 
the  bufinefs  of  a  carpenter,  or  common  wright.  He 
delivered  him  up  to  contempt  and  ignominy, — to  the 
niofl  painful  bodily  fufferings   and  to  the  bitterelt  a- 

gonies 

*  Matth.  XXVI.  ;,8.  Luke  xxll.  44. 
\  See  Sermons  formerly  publiflicd.    Vol-  1.  p.  loS- 


The  Chriftiari^s  Hopel  235 

gonies  in  his  foal-:  to  crael  perfecution,  to  firong 
temptation,  to  penal  defertion, — and  to  the  curfed 
death  of  the  ciofs.  The  death  that  he  fuffered  was 
not  the  fame  that  his  followers  muft  undergo:  it  was 
the  fame  that  the  broken  law  denounces,  and  that 
divine  juliice  infiidis  upon  thofe  who  continue  enemies 
to  God.  In  one  word,  He  delivered  him  up  to  all 
that  puniihinent  that  was  due  to  all  his  eled  feed,  and 
that  they  mult  eternally  have  fuiFeted,  if  he  had  not 
borne  it  in  their  namcv  As  all  the  creatures,together 
could  never  have  borne  what  he  fuffered ; — as  no 
creature,  can  fully  or  compreheniively  know  the  pow- 
er of  God's  wrath;  fo  neither  is  it  poffible  for  any 
creature,  nor  f  )r  all  creatures  together,  fufilcientl}^  to 
declare  what  it  was  to  which  God  delivered  him  up. 

;■:.  We  have,  in  the  words,  the  perfons,  for  whofe 
fake  God  thus  delivered  up  his  Son  :  Ke  did  it,  fays 
our  Apofi:le,/or  us  all.  The  extent  of  this  expreffion 
mud  be  determined  by  the  context.  It  was  not  for 
all  mankind  :  the  greateil  part  of  them  are  left  final- 
ly to  peridi  in  their  fm ;  and  it  is  impious  to  fuppofe, 
that  any  perfon  fhall  perKli  for  whom  Chriit  died. 
But  it  was  for  all  thofe  who  are  charade rized  in  the 
other  parts  of  this  chapter :  for  Paul,  who  wrote  this 
epiftle,  for  the  believing  Romans — to  whom  he  wrote, 
—and  for  all  who  become  followers  of  him  and  them, 
as  they  alfo  were  of  Chrifl. — it  was  for  all  who,  bemg 
in  Chriit  Jefus,  are  fecured  againft  condemnation, 
ver.  1.  for  alt  who  ha"je  received  the  Spirit  oj  adop- 
tion^ whereby  we  cry,  Abba,  Father,  ver.  15.  for  all 
who,  having  oeen  foreknow^n  and  predeitinated,  from 
all  eternity,  to  be  conformed  to  the  image  oj-  Chriit,— 
are,  in  due  tim^,jujlified,  effedualiy  called  and  fandi- 
fled,  and  Oiall,  at  length  ht  glorified,  as  in  ver.  30. 
.  G  g  2  j  a 


236  '^be  Foundation  of 

In  a  word,  it  was  for  all  God's  ele 61,  mtniiontdi  ver.  33. 
whether  they  be  Jews  or  Gentiles,  Barbarians,  Scy- 
thians, bond  or  free. 

But  in  what  fenfe  was  it  for  us  that  Chrifl  was  de- 
livered up  ? — Was  it  for  our  fakes  ?  Yes,  the  love  that 
God  bare  to  us  from  all  eternity — was  the  true  fpring 
of  that  wonderful  tranfaclion.     Behold  how  he  loved 
us  I  Chrifl  himfelf  is,   and  from  eternity  to  eternity, 
was  and  will  continue  to  be,— the  fupreme  objedl  of 
bis  Father's  love.     It  is  impoffible  for  any  tongue  to 
tell,  or  any  finite  heart  to  conceive  how,  or  to  what 
degree  he  loved   him.     Yet  fuch  was  his  love  to  us, 
that  he  fufpended  the  egrefs  of  his  love  to  Chrift  in 
human  nature,    and  delivered  him  up  to  his  fevered 
wrath, — in  order  to  pave  the  way  for  the  communi- 
cations of  his  love  to  us — Was  it  for  our  good  ?  Yes ; 
the  greatefl  good  w^as  ro  relult  to  us,  from  this  tranf- 
aclion.    God's  delign   was  to  raife  us  up,  from  the 
depths  of  fm  and  mifery — into  which  we  had  funk 
ourfelves,  to  the  height  of  happinefs  and  glory,  in  the 
enjoyment  of  himfelf.  And,  as  this  could  not  be  done 
at  a  lefs  expence,  he  chofe  to  deliver  up  his  own  Son, 
rather  than  it  fliould  remain  undone,     it  was  for  us, 
in  another,  and  iliil  higher  fenfe:  it  was  in  our  room 
and  Head.    The  juilice  of  God  had  been  oifended  and 
provoked  by  our  fm.    We  were  condemned,  by  a  fen- 
tence  of  the  Court  of  Heaven,  to  undergo  the  feverefl 
punifhment  that  our  nature  was  capable  of  fuffenng  : 
and  the  revenging  ^hand  of  juitice  was  ready  to  put 
the  fentence  in  execution.    But  Chrift,  by  his  Father's 
appointment,   and  yet  by  his  own  voluntary  engage- 
ment, ilepped  in  between  us  and  the  dreadful  ftroke : 
raid  thus  bare  all  that  punifliment,  which  we  behoved 

otherwiie 


The  Chrijlian's  Hope,  237 

jptherwife  to  have  borne — in  a  (late  of  everlafling  fe- 
paration  from  God,  and  under  all  the  mifery  of  that 
difmal  place,  where  their  worm  dieth  not,  and  their 
fire  /hall  never  be  quenched.  Though  his  fufferings 
were  not  eternal,  they  received  a  value  from  the  infi- 
nitude of  his  perfon,  by  virtue  of  which  they  were 
more  than  equivalent  to  all  that  creatures  could  have 
fufFered,  world  without  end. 

A  very  itrange   argument  is  ufed  by  fome,   againfl: 
this  dodlrine.     *  If  Chrift,'  fay  they,  *  fuffered  all  that 

*  we  behoved  otherwife  to  have  fuffered, — and  fo  gave 

*  a  proper  fatisfacStion   to   divine  juftice   in  ourroom, 

*  then  the  pardon  of  our  lin,  and  our  whole  falvation, 

*  are  matter  of  juft  debt:  and  there  is  no  room  left  for 

*  the  exercife  of  grace  in  the  kindnefs  of  God  to- 
^  wards  us,  through  Ghrilt  Jefus.' — We  allow  that 
all  is  matter  of  debt  to  Chrift, — who  paid  the  ranfom 
of  our  fouls,  and  the  price  of  our  redemption  to  the 
full :  But  is  it  therefore  of  debt  alfo  to  us  ?  Is  God  un- 
der any  obligation  to  impute  what  Chriit  did  and  fuf- 
fered— to  us?  When  he  freely  imputes  this  righteouf- 
nefs  to  us  without  works,  is  it  not  the  fame  thing  as 
beftowing  upon  us  all  the  fruits  of  this  righteoufnefs, 
without  money  and  without  price  ?  Is  there  not  an  e- 
qual  difplay  of.fovereign  and  free  grace — in  beftowing 
all  things  upon  us  along  with  Chrift,  as  in  beftowing 
all  other  things  without  him  ?  Surely,  if  Chrift  himfelf, 
and  the  gift  of  righteoufnefs  through  him,  are  things 
'of  any  value,  the  reign  of  divine  grace  in  this  way 
muft  be  proportionably  more  glorious.  Had  it  been 
poflible  to  beftow  pardon  and  eternal  life  upon  us, 
without  any  fatisfadion  to  juftice,  grace  would  have 
been  highly  glorified  in  fo  doing.  But  this  being  im- 
poftible,  God  has  gracicufly  provided  a  fati^faclion  for 

us: 


23 S  ^he  Foundation  of 

us :  and  he  gives  us  life  and  happinefs,  in  a  way  af 
giving  up  his  own  Son  to  niifery  and  death,  that  the 
way  might  be  paved  for  our  enjoying  them.  Is  there 
lefs  grace  difplayed  in  God's  giving  us  a  falvation 
which  himfelf  has  purcha^fed  for  us  by  the  blood  of 
his  only  begotten  Son,  than  there  would  have  been, 
in  bellowing  upon  us  a  falvation  that  cofc  him  no- 
thing ? 

And  v^ho  were  we, — or  what  were  we,  in  whofe 
ftead  God  deUver^d  up  his  own  Son  to  jultice  ?  Not 
perfons  capable  of  being  profitable  to  him,  as  one  man 
may  be  profitable  to  another.  His  infinite  bleflednefs 
is  incapable  either  of  addition  or  diminution. — We 
were  not  perfons  pofTelTed  of  excellencies  or  qualifica- 
tions, fit  to  recommend  us  to  his  love  or  to  his  notice: 
we  were  altogether  as  an  unclean  thing ;  and  ail  our 
rlghteovjneffes  were  as  filthy  rags. — We  v.-ere  not  per- 
fons capable  of  being  truly  ufeful  even  to  fellow-crea- 
tures ;  for,  by  nature  wq  are  hateful  and  hating  one 
another.  For  a  man  that  is  barely  righteous,  it  is 
fcarceiy  to  be  expected  that  any  one  fhould  die  :,  for 
a  man  remarkably  benencent  ov  good,  fo?r^  might  per- 
hans  dare  to  die.  But  we  were  neither  righteous  nor 
good.  We  Vi'ere  neither  friends  to  God  nor  w^orthy 
of  his  friendihip.  We  were  enemies  to  him  in  cur 
minds;  rebels  againft  his  government,  and  objeds  of 
lothing  and  abhorrence  in  his  fight.  And  is  not  the 
love  of  God  towards  us  magnified,  beyonci  all  compa- 

jiibn, yea,  beyond  all  conception,  in  that,  v/hile  we 

were  fuch  monflers  of  guilt  and  deformity, — h^Jpared 
pot  his  own  Son'i  hut  delivered  him  up  for  us  all? 

IL  In  the  lafl  part  of  the  verfe  we  have  an  infe- 
rence drawn  from  the  affertion  above  ^explained,  and 

exnreft 


I'he  ChrlJliarHs  Hope.  2  39 

expreft  in  the  form  of  a  queflion.  Here,  inore  parti- 
cularly, there  are  two  things  deferving  our  attention  : 
what  God  may  be  expeded  to  do  for  us, — and  what 
fecurity  we  have  that  he  wall  do  it. 

I  ft,  We  have  what  God  may  be  expeded  to  do  for 
us,  in  confequence  of  his  having  made  Chrift  a  facri- 
fice  for  us;  and  that  in  two  particulars. 

I.  He  will  give  his  own  Son  to  us,  as  he  hath  alrea- 
dy delivered  him  up  for  us.     This  is  not  exprefl  in  fo 
many  words ;  but  it  is  plainly  implied  in  what  is  faid. 
If  God  gives  us  all  things  with  him,  he  muft  give  hiia 
along  with  all  other  things  :  yea,  he  muft  give  him,  as 
his  prime  and  leading  gift,   before  he  can  give  ail 
things,  or  any  thing  with  him.  It  is  manifeil  that  thefe 
two  little  words  muft  have  a  reference  to  a  gift  made 
to  us  of  Chrift,  previous  to  the  gift  of  all  things  with 
him  :  and  .they  cannot  refer  to  God's  delivering  him 
up,  as  mentioned  in  the  foregoing  words;  for  then  the 
apoftle^s    argument   would   be    a   fophifm, — as   there 
W'ould  be  fomething  in  the  conclufion  that  was  not  in 
the  premiftes.     The  only  conclufion  that  he  could 
have  drawn  in  that  cafe,  would  have  been  this,  How 
ihall  he  not  with  him  alfo  deliver  up  ail  things  for  us. 
And  we  can  have  no  doubt,  that,  if  all  created  things 
could  have  anfwered  the  purpofe,  Jie  would  have  de- 
livered them  up,  rather  than  his  own  Son.    And  after 
having  given  Chrift  for  us,  it  w^ould  be  unreafonable 
to  doubt  of  his  willingnefs  to  give  any  thing  or  even 
all  things  for  us,  if  it  could  either  be  neceiTary  for  us, 
or  profitable  to  us.     Hence  that  remarkable  declara- 
tion, which  he  makes  by  the  prophet,  I  gave  Egypt 
for  thy  rcjijovi;  Ethiopia,  and  Shebafor  thee.     Ever 
fince  thou  waft  precious  in  myftght,  thou  haft  been  ho- 
nourable : 


^Q  K<?  Foundation  of 

nourahle :  therefore  I  will  give  men  for  thee,  and  ped-* 
pie  for  thy  life  *. 

But  this  is  not  what  this  text  refers  to.  God  does  not, 
nor  will  he  give  all  things  for  us,  as  he  delivered  up 
Chrift. — He  gives  all  things  tons.  And.if  he  gives 
them  with  him,  it  is  manifefl  that  he  alfo  mud  be  gi- 
ven to  us,  as  well  as  delivered  up  for  us.  This  our 
apoftle  plainly  infinuates  :  and  accordingly  draws  a 
twofold  concluiion  from  the  propofition  in  the  firft 
part  of  the  verfe.  The  firil:  is,  That  feeing  God  fpa- 
red  not  to  deliver  up  his  Son  for  us,  we  cannot  doubt 
of  his  willingnefs  to  give  him  to  us,  as  he  adlually  does 
in  the  difpenfatlpn  ot  the  gofpel.  The  fecond  is,  That 
i£he  has  thus  given  his  Son  tOAis,  in  confequence  of 
his  giving  him /or  us,  we  can  have  no  reafonable  doubt 
of  his  willingnefs  to  give  us  all  things  along  with 
him. 

Yes,  Chriflian,  God  has  adually  given  his  own  Son 
to  you,  to  be  your  Mediator,  your  Saviour  and  Re- 
deemer;  your  Prepbet,  yoiir  Priefr,  and  your  King; 
your  Head,  your  Hufband,  your  All  in  all.  In  giving 
you  Chrift,  he  gives  you  that  righteoufnefs  which  he 
wrought  out  when  he  \vas  delivered  up  for  you.  He 
gives  it  in  exchange  for  all  the  guilt  that  lay  upon 
you  in  your  natural  eilate.  He  gives  it  as  the  ground 
of  your  claim  and  title  to  all  other  things.  In  giving 
Chriil  to  you,  be  has  given  you  all  that  fulnefs,  w-hich 
dwells  in  him  bodily ;  fo  that  you  may  freely  ufe 
it  as  your  own,  daily  receiving  out  of  it,  even  grace 
for  grace. 

Mow,  this  gift  is  bellowed  in  the  following  man- 
ner :  God  fends  the  gofpel  into  every  place,  where 
any  of  the  ekd  feed  have  their  lot  caft.     In  the  gof- 

his 

*  Ifa.  xliii.  3,  4» 


^te  Chrijiian's  Hope.  241 

pel,  h&  makes  a  free  and  unconditional  offer  of  Chrid:, 
his  righteoufnefs  and  fulnefs,  to  all  that  hear  it,  with- 
out exception  or  reCervation.  Thus,  in  point  of  offer, 
Chriit  is  given  to  all  forts  of  perfons  indifcriminately, 
and  every  finner  made  equally  welcome  to  receive 
him.  The  eledl  have  no  other  warrant,  nor  invitation 
than  the  reft  of  mankind  have.  N6ne,  vv^ho  was  wil- 
ling to  accept  the  offer,  was  ever  rejected  becaufe  he 
had  not  been  elected  :  and  none  w^as  ever  the 
more  welcome  to  receive  it  becaufe  lie  was  of  the 
number  of  the  eledt.  This  offer,  alas!  the  greats 
eft  part  of  mankind  refufe;  thereby  pouring  con- 
tempt upon  God's  unfpeakable  gift :  becaufe,  indeed, 
they  cannot  do  otherwife,  without  fupernatural  aflifl:'- 
ance.  But  all  thofe  whom  God  had  predeftinated 
thereunto,  he  gracioully  enables,  by  a  day  of  Almigh- 
ty power,  to  embrace  the  offer  made  them  :  arid  that 
moment  they  are  put  in  actual  poffeffion  of  what  had 
been  in  their  offer  before.  An  intimate  union;  legal 
and  vital,  commences  between  Chrift  and  them :'  they 
are  betrothed  to  him  for  ever;  and  fo  are  fully  war- 
ranted in  faying,  My  beloved  is  inine,  and  I  am  bis. 

2.  He  will  give  us  all  tbings.  And  what  can  he 
give  more  ?  It  is  not  faid  that  he  will  give  us  all  at 
once:  nor  that  ever  he  will  put  us  in  full  perfonal pof- 
feffion of  all,  while  we  continue  in  this  world.  But 
the  moment  that  he  gives  us  his  Son,  he  gives  us  a 
right  of  intereft  in  all  things  :  and  he  v;ill  give  us  pof- 
feilion  of  one  thing  after  another,  till,  at  lalt,  we  be 
filled  with  all  the  fulnefs  of  God-  Chriftian,  you  are 
but  a  minor,  while  in  this  eftate  of  mortality  and  im- 
perfection. Your  eftate  is  in  the  hand  of  your  Guar- 
dian :  and  you  may  think  your  allowances  oftentimes 
poor  and  fcanty.  Afturedly  they  fliall  never  be  ade- 
quate to  your  deiires,  in  this  world.  But  ygu  are  heirs 
*  H  h  of 


242  ne  Foundation  of 

of  God,  and  joint  heirs  with  Chri-'^,  who  Is  conftituted 
heir  of  all  things.  And  it  is  but  a  little  when  you 
ihali  arrive  at  the  Mature  of  a  perfed  man  in  Chrift : 
and  then  ycu  fliall  enter  upon  immediate  polTeflion. 
Then  every  defire  fhall  be  fully  fatisfied :  and  you 
fhall,  in  the  fullefl  fenfe,  enjoy  more  than  heart  can 
wifli.  In  the  enjoyment  of  the  little  that  you  poflefs 
here,  you  may  find  yourfeif  much  didurbed  by  the  in- 
roads of  fpiritual  enemies  *  againfl  vv^hom  you  have  a 
continual  warfare  to  maintain.  But  well  may  you 
fight  without  fear  or  wearinefs,  feeing  the  glorious 
Captain  of  your  falvation  has  aiTured  you,  not  only  that 
you  fhall  overcome  at  the  lafl ;  but  alfo  that  be  that 
o-oercomethjhall  inherit  all  things  *. 

All  things  I  Surely  this  is  an  inheritance  fuiKcient- 
ly  large.  No  addition  can  be  made  to  it.  No  inven- 
tory can  be  taken  of  it.  We  fhall  not,  therefore,  at- 
tempt to  number  up  the  particulars  contained  in  it. 
But,  for  your  encouragement  and  comfort,  till  you 
ccme  to  the  pofTeflion  of  it,  we  muft  tell  you,  that  the 
promife  fecures  you  the  follovvdng  things  in  general. 

(i.)That  when  your  allowances  are  fliorteft,  you 
fhall  want  nothing  that  is  neceffary,  or  even  conveni- 
ent for  you.  This  matter,  indeed,  is  not  to  be  refer- 
red to  your  judgment :  and  happy  is  it  for  you  that  it 
is  not.  While  you  continue  in  childhood,  you  will  be 
ready  to  imagine  that  every  thing  is  proper  for  you, 
upon  which  your  childifn  defirts  are  fet :  and  if  every 
fuch  thing  were  given  you,  it  would  tend  to  your  un- 
fpeakable  hurt.  Look  around  you  in  the  natural 
world,  and  obferve  thole  children,  who,  through  the 
miftaken  fondnefs  of  their  parents,  are  habituated  to 
get  all  their  own  will.  Alasl  you  will  fee  too  many 
inflances  of  that  kind.     Are  not  thefe  children  quite 

fpoiled 
'■-  Rev.  x.xi-  > 


l^he  Qhrijllan's  Rope.  243 

fpoiled  by  fuch  indulgence  ?  Are  not  their  foolidi  de- 
llres  increafed  in  proportion  as  they  are  gratified,  till 
they  become  a  burden  to  thernfelves,  and  to  all  around 
them?  Do  they  not  become  peevilh,  obllinate,  haugh- 
ty and  untraclable,  often  to  fuch  a  degree,  that,  in- 
Itead  of  being  ufeful,  they  become  a  nuifance  in  foci- 
ety.  Such  habits,  contradlcd  in  childhood,  continue 
with  them,  and  grow  upon  them  through  life.  They 
are  flrunned  and  defpifed  of  all:  and  no  man  is  their 
friend.  When  they  meet  with  difappointments,  and 
difappointments  every  one  will  meet  with  in  this 
world,  they  fret  and  flruggle,  and  torture  themfelves, 
like  a  bullock  unaccuftomed  to  the  yoke ;  without 
being  able,  in  the  fmalleil  degree,  to  help  themfelves. 
"When  they  obtain  their  delires,  however  eager  they 
were  in  the  purfuit,  they  often  find  themfelves  hurt 
by  the  pofTeffion  :  and  they  are  ten  times  more  mife- 
rable  than  thofe  who  have  been  early  habituated  to 
contradidtion,  and  fubmiffion  to  the  will  of  their  pa- 
rents.— The  fame  would  be  the  cafe  with  you,  if  your 
heavenly  Father  were  to  indulge  you  with  the  gratifi- 
cation of  all  your  defires,  while  in  this  world.  And 
it  is  to  prevent  this  that  your  inclinations  are  fo  often 
croifed. — But  his  infinite  wifdom,  influenced  bv  un- 
changeable  love,  judges  for  you  :  and  he  will  never 
fuffer  you  to  want  any  thing,  that  -he  knows  to  be  for 
your  advantage.  Ihe  young  lions  may  lack  andjiiffer 
hunger;  but  tJjey  that  Jeek  the  Lord /hall  not  want  a- 
ny  good  thing  *. 

(2.)  All  things  that  happen  to  you,  in  the  courfe  of 
Providence,  being  appointed  for  you  by  God,  fnali  be 
fo  over-ruled,  as  finally  to  iffue  in  your  advantage. 
Even  the  apparent  evils  of  hte  are,  to  you,  the  fruits 

Hh  2  of 

*  Pfal.  xxxly.  10. 


244  ^'^'^  Foundation  of 

of  the  fame  love,  by  which  yqur  God  was  influenced 
when  he  fpcpred  not  his  own  Son,  but  delivered  him  up 
for  you ;  and  they  Ihall  all  contribute  to  promote  the 
deligns  of  that  love.  You,  doubtlefs,  meet  with  ma- 
ny things,  that  bear  hard  upon  flefii  and  blood.  And, 
like  Jacob  of  old,  you  may  often  be  difpoied  to  fay 
that  all  thefe  things  are  ag'ainjt  you.  But  Jacob  lived 
to  fee  his  niiftake,  and  perhaps  {o  may  you.  If  you 
i^e  it  not  in  this  world,  you  fhall  not  fail  to  fee  it  in 
the  world  to  come.  This  apoRle,  in  another  pafPage, 
when  ailuring  you  that  all  things  are  yours,  by  virtue 
of  your  union  tp  Chriit,  numbers  up  things  prefent,  as 
well  as  things  to  come,  and  even  death  as  well  as  ///c% 
among  the  articles  of  the  inventory  *".  Confequently 
all  the  leiTer  evils,  which  are  fo  many  harbingers  of 
death,  are  likewife  comprehended  among  the  things 
that  God  gives  to  you  along  with  Chrill.  And  even 
the  worft  things  that  you  nov;  fuffer  will  add  ,a  note  to 
your  fong,  and  a  jewel  to  your  crown  through  eterni- 
ty. You  fee  it  afferted,  in  the  28th  verfe  of  this  chap- 
ter, and  the  text  is  intended  as  a  proof  of  the  alTer- 
tion, — that  all  things  JJjall  work  together  for  good  to 
them  that  hie  God,  and  are  called  according  to  his 
purpofe, 

(3,)  There  is  nothing  in  all  the  creation  of  God,  in 
which  you  have  not  an  interefl :  nor  any  thing  that 
he  will  not  improve  for  your  advantage,  as  far  as  it  is 
capable  of  being  fo  improved.— You  often  poiTefs  but 
little  of  the  good  things  of  this  Jile;  yet  you  fiiall  ne- 
ver Vv-ant  a  com.petency  :  and  even  what  you  do  not 
poiTefs  is  yours  in  point  of  intereih  One  thing  that 
may  ferve  to  reconcile  you  to  the  plenty  and  prof;  e- 
vity  enjoyed  by  wicked  men  is,  that  ail  is  ^iven  theni 

for 

f  I  Cor,  iii.  22 


The  Chrijlian's  Hope.  245 

for  the  behoof  of  you  and  your  brethren.  They  are 
but  the  Rewards:  yours  is  the  real  property :  and, 
however  unwiUing  they  be  to  part  with  it,  or  even  to 
communicate  with  you  in  it,  God  can  fail  upon  a  thou- 
fand  methods  to  oblige  them  to  debarfe,  whenever  he 
pleafes.  A  good  vian  leaveth  mi  inheritance  to  his 
children's  children  :  and  the  wealth  of  the  Jinner  is  laid 
up  for  the  jufl  *.  Not  only  things  on  earth,  but  all 
things  in  heaven  are  yours  by  the  gift  of  God.  Even 
the  glorious  and  holy  angels  are  not  afnamed  to  mini- 
Her  unto  you  :  and  many  eiiential  fervices  they  do 
you,  when  you  little  think  of  it.  In  a  word,  there  is 
nothing  that  God  himfelf  poffefTes,  v/hich  he  has  not 
given  to  you.  And  whatever  he  has  given,  himfelf 
will  manage  it  in  the  befl  manner,  for  your  fpiritual 
advantage  : — and  for  your  temporal. advantage  too,  as 
far  as  it  is  confident  v/ith  the  other. 

(4.)  To  crovim  all,  he  gives  himfelf  to  you.  You 
have  an  interefl  in  all  that  he  is,  as  well  as  in  all  that 
he  pcfTeiTes.  When  this  apodie  quotes  that  pafTage 
in  which  the  Pfalmiil;  fpeaks  of  God's  putting  all 
things  under  the  feet  of  Chrid:,  he  fays,  it  is  manifejl 
that  he  is  excepted  who  put  all  things  under  him.  But 
here  there  is  no  fuch  exception ;  he  that  gives  you 
all  other  things,  gives  you  alfo  himfelf.  And  left  you 
fliould  argue  here,  as  Paul  does  in  the  otber  cafe,  he 
purpofely  adds  a  gracious  grant  of  himfeh"  to  the  ge- 
neral promile  of  all  things,  in  the  palfage  quoted  aht- 
tle  sgo  ;  He  that  overcovietb  JJjulI  inherit  all  things  : 
and  I  liill  be  his  God,  and  he  /bull  be  my  fon:  Intend- 
ing, frciTi^he  beginning,  than  man's  cnief  happin;:fs 
ffiould  confiii  in  the  enjoyment  of  himielf,  God  form- 
ed the  human  foul  in  fuch  a  manner,  that  nothing 

below 

*  Prov.  xlii.  25. 


2^0  Tbe  Fcujidation  of 

below  bimfelf  can  yield  it  fatisfaclion.  But  fiirely  no- 
thing can  be  wanting  to  thoie  who  are  blefTed  with 
the  immediate  and  complete  fruition  of  an  infinite  and 
all-fuiEcient  God.  This  is  the  portion  of  youv  inherit 
tance^  and  ofyoxnicup:  and  furely  you  have  reafon  to 
fay,  as  Chriil:  bimfelf  faid  before  you,  The  lines  are 
fallen  to  me  in  pie  af ant  places,  and  I  have  a  goodly  he- 
ritage *. 

If  it  (liould  be  a&ed — how,  in  what  manner,  or  upon 
what  terms  God  will  give  us  all  things  ?  The  text  af- 
fords an  anfwer  in  two  particulars. 

(i.)  He  will  give  us  all  things  freely,  without  mo- 
ney and  without  price:  without  condition,  reflriclion, 
qualification,  or  refervation.  This  comprehenfive  gift 
is  offered  to  all  that  hear  the  gofpel :  none  is  re  qui. 
red,  nor  even  pern*iitted  to  bring  a  price  in  his  hand, 
w^hen  he  comes  to  receive  it:  nor  will  any  finner  receive 
it,  till  he  is  convinced  that  he  has  no  price  to  bring; 
and  willing  to  be  indebted  to  fovereign  grace  for  the 
whole.  Such  a  gift  is  too  precious  to  be  bought :  in 
the  nature  of  things,  it  mufl  be  given  freely,  if  God 
gives  us  all  things,  where  fhall  we  find  any  thing  to 
give  him  in  exchange  ?  Or  how  can  he  reafonably  re- 
quire an  impoffibility  ?  Ee  requires  not  repentance  ; 
for  that  is  cue  of  the  things  that  he  gives.  He  hath 
exalted  ChtiR-,  a  Frince  and  a  Saviour,  to  give  repent- 
afxe  to  Ifrael,  as  well  as  the  Jorgivenefs  of  fins  f .  He 
requires  not  holincfs,  or  fincere  obedience ;  for  this  al- 
fj  is  part  of  what  he  gives,  and  has  iecured  by  pro- 
raife  :  -I  will  put  my  fear  in  their  hearts,  and  they  ff jail 
not  depart  from  me  %.  Y^n^w  faith  itfelf  cannot  be  the 
condition  of  this  git't;  for,  though  we  can  never  be 
poiTeffed  of  it  without  failh,"  becaufe  no  man  can  pof- 

fefs 

f  Pfal.  xvi.  5,  6.  t  Aas  v.  31.  %  Je''-  ^xxil.  40. 


"The  Chriftian's  Hop&.  247 

fefs  any  gift  unlefs  he  receives  it, — yet  the  faith  by 
which  ^ye  receive  it, — is  not  of  ourfelves,  it  is  the  gift 
of  God  "^^  Repentance  and  hohnefs  are  necefTary  to 
falvation,  as  well  as  faith:  fo  are  jiillificaLion  and  a- 
doption;  and  thefe  lafl  are  necelTary  in  the  fame  fenfe 
as  the  other; — not  as  conditions,  upon  which  our  ti- 
tle to  falvation  depends,  but  as  fo  many  parts  of  that 
falvation  which  is  freely  and  unconditionally  beftow- 
ed.  He  who  freely  gives  us  all  things,  is  the  God  of 
order;  and  therefore  cannot  give  any  thing  out  of  its 
own  place.  He,  therefore,  will  never  give  complete 
falvation  to  any,  till  he  has  prepared  therh  for  it,  by 
giving  them  faith,  repentance,  juftification,  holinefs, 
and  all  the  other  gifts  that  are  connecled  witli  thefe 
in  this  life.  "But  it  is  his  exprefs  deiign,  that  ail  things 
that  we  enjoy  in  this  life,  or  in  the  life  to  come,  fhould 
be  given  ./r^^/^,  without  the  fmalleil  preteniion  to 
merit  on  our  part;  that  grace  may  reign,-^-as  it  /hall 
reign,  through  righteoiifnefs^  unto  eternal  life ^  '^J  j^f^^ 
Chrifi  our  Lord. 

(2.)  Ke  gives  us  all  things  with  Chrifi,  He  does 
not  firft  give  us  Ghriil,  and  then  give  us  all  things,  as 
a  diitindt  and  feparate  gift :  but,  as  one  complex  gift,  he 
gives  us  all  things  '^mth  him.  Without  him  God  gives 
nothing  of  a  faving  nature  :  and  where  he  gives  him, 
there  is  nothing  that  he  will  withhold.  The  perfon 
that  receives  him  receives  all  things :  and  they  who 
reject  him  cut  themfelves  off  from  receiving  any  thing 
that  is  good.  Ghrift  is,  by  his  Father,' appointed  heir 
of  all  things :  and  he  gives  himielf  to  us,  as  a  fpirituai 
hufband.  You  ail  know  that  a  w-oman  obtains  an  \xi* 
tereft  in  all  her  hufband's  pofTeilions,  the  moment  that 
(he  is  united  to  himfelf:  and  fo  it  is  here.     When 

Abraham's 

*  Eph.  ii.  s. 


^^8  ^'he  Foundation  of 

Abraham's  fervant  would  recomiTiend  his  young  ma- 
imer, as  a  hufband  to  Rebekah, — he  tells  her  and  her 
friends;    that  his  father  had  given  him  all  that  he 
had.     In  the  f-ime  manner  might  we  fpeak,  in  recom- 
mending our  glorious  Mailer — as  the  Kuiband  of  fuuls. 
God  the  Father  lo-veth  the  Son,  and  hath  given  all 
things  into  his' hand,     J  know  that  Chrift   needs  no- 
thin^^  without  himfelf  to  recommend  him:  nor  will 
any  perfon  ever  receive  him,  till  they  love  him  for 
himfelf,   more  than  for  all  his  poireffions, — and    are 
willing,  for  his  fake,  to  futler  the  lofs  of  all  things. 
But  we  know  that  there  are  many  felfiOi  and  intereft- 
ed  perfons  among  thofe  to  v*-hom  we  muft  offer  Chriil: 
and  Gcd  has  furniflred  us  with  arguments,  by  which 
even  they  may  be  compelled  to  come  in.— Yes,  lin- 
ner,.  God  has  given  all  that  lie  hath  to  Chriil :   and  he 
is   giving    Chrifl  to  you,  and  all  things  with   him. 
Whether  this  may  induce  you  to  receive  him  or  not, 
this  we  are  fure  of, — that  to  every  one  ,who  knows 
Chrift,  every  other  gift  will  be  much  enhanced,  by  the 
confideration.  that  it  is  to  be  enjoyed  along  with  him: 
and  that  they  (hall  have  fellowfhip  with  him  in  the  en- 
joyment of  it.     Yes,  believer,.  Chrift  and  you,   conti- 
nuing eternally  and  indiilblubly  united,  and  dwelling 
together,  in  the  chambers  of  immediate  communioD, 
in  the  upper  houfe,   fiiall^for  ever  continue  to  have  a 
joint  pollellion  and  enjoyment  of  all  things. 

2j/f,  In  this  part  of  the  verfe,  v^e  have  the  fecurity 
which  God  has  given  us,  for  the  final  enjoyment  of 
all  things  with  Chrift.  This  is  the  thing  plainly  in* 
tended  to  he  pointed  out  in  the  queftion,  How  (hall 
he  net,  with  him,  freely  give  us  all  things.^  After  God 
has  delivered  up  his  ov/n  Son  for  us^  can  any  reafon 

be 


fhe  Chrijlian's  Hope.  249 

be  affigned  why  he  fliould  not  give  us  all  things  with 
him  ?  Or  can  any  perfon,  who  believes  that  he  did 
the  firft,  find  any  difficulty  in  trufting  to  his  word  of 
grace,  that  he  will  do  the  other  alfo  ?  The  force  of 
this  reafoning  will  appear,  if  we  attend  to  the  follow** 
ing  confiderations : 

1 .  God's  delivering  up  his  Son  for  us,  was  an  event 
more' wonderful,  than  his  giving  him  to  us,  and  all 
things  with  him.  He  gave  all  things  in  this  lower 
"world  to  Adam,  in  his  innocent  eftate.  He  even  gave 
him  himfelf — in  that  he  afforded  him  communion  with 
himfelf.  But  this  was  nothing  in  comparifon  of  his 
giving  his  Son  for  us.  To  have  given  us  Chrifl:,  and 
all  things  with  him,  in  our  finful  ftate,  had  been  im- 
poflible,  if  the  way  had  not  been  paved  for  it,  by  his 
firft  being  delivered  up  to  death  and  mifery  for  us. 
But  by  doing  this,  God  has  removed  all  legal  impedi- 
ments out  of  the  w^ay  of  his  doing  the  other :  and 
therefore,  his  giving  us  Chrifl  and  all  things  in  confe- 
quence  of  that,  is  only  fomething  analogous  to  what 
he  did,  before  fin  had  laid  any  bar  in  his  way.^ — And 
furely  after  he  has  given  the  moft  wonderful  proof  of 
his  love,  that  he  poflibly  could  give,  we  can  have 
no  room  to  doubt  of  his  wiUingnefs  to  give  any  o- 
ther. 

2.  There  can  be  nothing  to  render  it  difficult  or 
improbable,  that  he  fhould  give  Chrifl  and  all  things 
to  us, — which  did  not  render  it  much  more  improba- 
ble that  he  fhould  have  delivered  him  up  for  us.  In- 
deed, there  were  fo  many  difficulties  in  the  way  of 
Chrifl's  being  made  a  facrifice  for  our  fin,  and  fo  ma- 
ny reafons  againfl  it,  which,  to  any  other  but  God, 
would  have  been  invincible,— that  no  creature  would 
ever  have  believed  it  pofTible,  if  we  had  not  been  af- 

*  1  i  fured 


250  The  Foundation  of 

fared  of  it,  by  the  teftimony  of  God  himfelf.  So  in- 
credible does  it  appear,  that  our  modern  rationahfts 
find  it  necelfary  to  explode  this  dodrine,  of  Chrill's 
atonement,  from  the  fyflem  of  religion,  in  order  to  re- 
duce it  within  the  compreheniion  of  human  reafon. 
And  others,  finding  that  this  dodrine  cannot  be  ex- 
punged, without  overturning  the  foundations  of  the 
Chrifiian  fyflem,  choofe  to  rejedl  the  whole  and  hold 
it  up  to  ridicule,  rather  than  admit  a  dodrine,  which 
appears  to  them  fo  incredible.  But  now,  by  deliver- 
ing up  Chrifl  for  us,  God  has  removed  every  difficulty 
that  ftood  in  the  w^ay  of  his  giving  us  all  things  toge- 
ther with  him  :  and  if  we  really  believe  that  he  has 
done  the  firil,  we  can  have  no  pretence  for  doubting 
the  truth  of  that  promife,  by  which  he  has  gracioufly 
bound  himfelf  to  do  the  other. 

3.  That  love,  which  was  the  original  fpring  of  that 
w^onderful  tranfadion  of  delivering  up  Chrifl  for  us,  is, 
and  mufl  be  fufFiciently  pow^erful — to  induce  him  to 
give  his  Son  to  us,  and  all  things  with  him.  It  is 
the  nature — and  known  tendency  of  true  love,  not 
only  to  fympathize  with  its  objeds  under  mifery,  and, 
as  far  as  pollible,  to  deliver  them  from  it, — but  alfoto 
make  them  pofitively  happy,  to  the  utmofl  of  its  pow- 
er. IS'OW,  if  the  love  of  God  has  prevailed,  to  procure 
our  deliverance  from  mifery,  at  the  expence  of  laying 
that  mifery  upon  his  own  eternal  and  only  begotten 
Son,  is  it  credible  that  the  lame  love  fiiould  not  take 
the  only  pciTible  method  of  making  us  pofitively  hap- 
py,  by  giving  us  Chrifl,  and  ail  things  with  him  ; — 
nicre  efpecially,  Avhen  this  can  be  done  without  any 
further  expence ;  and  when  this  tends,  at  the  fame 
lime,  to  reward  Chriii  for  his  fufiering  work, — and  to 

fel; 


The  Chrijlian's  Hope.  251 

fet  upon  his  head  a  crown  of  mediatory  glory,  propor- 
tioned to  all  the  fliame  and  ignominy  of  the  crofs? 

4.  The  fame  inviolable  faithfalnefs,  by  which  God 
condefcended  to  bind  himfelf  to  deliver  ap  Ghrill  for 
us  in  due  time, — is  fill!  engaged  to  give  him  to  us,  and 
all  things  with  him.  Both  thefe  were  agreed  upon 
in  that  everlafting  covenant,  which  was  made  between 
God  the  Fathea'  arid  his  own  Son  from  eternity,  and 
confirmed  by  the  oath  of  both  parties.  Now,  when 
we  fee  one  part  of  the  covenant  fulfilled,  is  it  not  a 
ilrong  encouragement,  to  expedl  the  fulfilment  of  ail 
the  red?  Belides,  in  his  being  delivered  up  for  us, 
Chrifl  fulfilled  the  whole  condition  of  the  covenant: 
the  giving  of  all  things  to  us  belongs  to  the  promifary 
part  of  it;  and  fQrely  the  fulfilment  of  the  condition 
is  the  flrongeil  fecurity  for  the  accomplifhment  of  the 
promife  :  in  regard  that,  by  this  means,  the  juftice  of 
God,  as  well  as  his  faithfulnefs,  comes  to  be  engaged 
for  that  behoof.  Before  the  adual  coming  of  Chrifl 
in  thje  flefli,  his  being  delivered  up  for  us  was  the  fub- 
jed:  of  the  great  and  leading  promife  upon  vvhicfi  the 
faith  of  the  faints  relted  We  have  fcen  that  promife 
exacfcly  fulfilled  :  and  what  Itronger  encouragement 
can  we  have,  to  expedl  a  fimilar  fulfilment  of  ail  the 
reft ;  and  particularly  of  that  which  we  have  in  the 
latter  part  of  this  verfe?* 

5.  in    one   word,   God  /pared   not    his   own    So?:, 

but  delivered  him   up  for  us  all,  for  this  very  end, 

that  along  with  Chrifl  himfelf,  he  might  freely  give 
us  all  things.  It  was  God's  purpofe,  from  ail  eternity, 
not  only  to  deliver  us  from  ^m  and  mifery ;  but  alfo 
to  make  us  completely  happy,  in  the  poiieflion  of  all 
things;  and,  becaufe  this  could  not  be  done,  till  di- 
vine juftice   v/as   fatisfied  ;   therefore  Ghriil  was  deli- 

.1  1  2  vered 


^52  W^  loundation  of 

vered  up  to  juftice,  that  every  obftrudion  might  be  re- 
moved out  of  the  way  of  the  full  accomplifliment  of 
the  gracious  delign.  Now,  can  it  be  fuppofed  that 
God  would  perfiit  in  that  deiign,  till  the  moft  difficult 
part  of  tne  work  was  accompli  (bed,  and  all  obftruc- 
tions  removed  out  of  the  way  of  the  accomplifhment 
of  the  reft,  and  then  fuffer  the  whole  deiign  to  drop  ? 
Can  it  be  thought,  that,  after  paying  the  ranfom  of 
pur  fouls, — the  redemption  price  of  our  inheritance, 
he  w^ould  leave  us  under  the  forfeiture  ft  ill,  and  never 
put  us  in  poflefiion  ?  Could  he  give  up  his  own  Son  to 
death  and  unparalleled  fufferings  for  nothing  ?  The 
thought  would  be,  in  the  higbeft  degree,  blafphemous. 
Vain,  foolifh,  and  changeable  men  may  do  much,  in 
the  profecution  of  a  deiign,  and  yet  give  it  up  when 
almofl  accompliflied  :  they  may  do  things  the  moft 
difficult  without  anfwering  any  good  end ;  but  that 
the  unchangeable  God  fhould  do  fo,  is  altogether  im- 
poflible.  Upon  the  whole,  we  have  not  only  encou- 
ragement to  hope,— we  have  all  ground  of  aflurance, 
from  the  power,  the  love,  the  laithfuhiefs,  the  juftice, 
and  the  unchangeablenefs  of  Lvod,  th^^t  he  who  [pared 
vot  hu  own  Son;  hut  delivered  him  up  J  or  us  all^ — • 
will  aljo  with  him  freely  give  us  all  things. 

We  are  now  to  conclude  *vith  fome  Improvement 
of  the  fubjed.  But,  being  unwilling  to  coiifume  too 
much  of  your  time,  we  fliall  confine  ourfeives  to  a 
fliort  Addrefs: 

I.  To  all  that  are  prefent  in  general — What  think 
you,  gofpel  hearer,  of  the  glorious  tranfadion  mention- 
ed in  the  firft  part  of  the  text  ?  What  think  you  of 
the  preci'"  '•  gUt  mentioned  in  the  laft  part  of  it  ?  Do 
you  not  wiih  to  have  an  intereft  in  both?    Would  it 

not 


ne  Chr'ijlian^s  Hope.  253 

not  be  matter  of  inexpreffible  comfort  if  you  knew 
yourfelf  to  be  interefted  in  them  ?  This  knowledge 
is  attainable.  You  are  called  to  give  all  diligence  to 
make  your  calling  and  elcEiion  Jure,  If  your  etTectaal 
calling  is  fure,  your  election  is  alfo  fure.  If  you  have 
received  Chrift,  as  offered  to  you  in  the  gofpel,  you 
have  now  an  interell  in  him,  and  in  ail  things  with 
him:  and,  in  that  cafe,  you  may  be  afllired,  that^when 
God  fpared  not  his  ovvm  Son,  he  delivered  him  up  for 
you  in  particular.  Examine  yourfelf,  therefore,  whe- 
ther you  have  received  him  or  not.  The  fubjed  of 
which  you  have  been  hearing  will  afford  various  marks, 
by  which  you  may  try  yourfelf 

If  you  have  received  Chrift  Jefus  the  Lord,  and  all 
things  with  him, — then  you  have  feen  the  neceffity 
of  Chrift*s  being  delivered  up  to  juftlce  in  your  ftead  ; 
and  are  fenlible  that  your  fin  is  too  great  to  have  been 
expiated  by  any  other  facritice. — You  are  deeply  af- 
fected, with  wonder,  gratitude  and  love,  when  you  re- 
fled  upon  the  glorious  difplay  that  God  made  of  his 
love  to  mankind  finners,  in  delivering  up  his  Son  for 
them,  and  upon  the  love  of  Chri(i,  appearing  in  that 
he  gave  himielf  for  us,  an  offering  and  a  facrifice,  of  a 
fweet  fmelhng  favour  unto  God :   you  have  feen  in 
this  love  a  breadth,  a  length,  a  height  and  depth,  that 
paffeth  all  created  knowledge :  and  you  are  grieved 
that  your  love  to  God,  and  to  the  bon  of  God,   is  ftill 
fo  weak  and  feeble. — — You  have  a  brotherly  affec- 
tion tor  all  that  are  interefted  in  the  fame  gift  with 
yourielves,   and  have   been  redeemed    by  the    fame 
blood,     iniiead-  of  envying  any  the  participation  of 
your    happmefs,   your   univerlal   benevolence  would 
wifli  all  the  human  race  to  have  the  fame  intereft  in 
Chrift,  his  righteoufnefs  and  fulnefs,  that  you  deiire 

yourfelf 


254  ^'^'^  1  oundation  of 

yourrelf  to  enjoy. — Refiedling  upon  thofe  fufFerings  to 
which  the  Son  of  God  was  delivered  up  for  you,— you 
will  be  afliamed  to  murmur  or  repine  at  any  of  thofe 
little  fuOeiings,  to  which  you  may  be  dehvered  up  in 
holy  providence  :  and  rather  will  you  choofe  to  faffer 
all  that  devils  or  m.en  can  iniiid:,  than  do  the  fmalleft 
thing  that  tends  to  his  diflionour. — You  are  pleafed 
with  the  fecurity  that  God  has  given  you,  for  the  en- 
joyment of  all  things  with  Chrift;  and  can  depend, 
in  fome  meafure,  upon  it :  When  you  find  unbelief, 
difcontentment  and  diffidence,  ready  to  prevail  in  your 
foul, — and  all  taking  part  with  fiefh  and  blood,  in  ar- 
guing againfl  the  promife,  and  againft  the  providence 
of  God, — you  find  a  ready  and  fatisfying  anfwer  in 
the  words  of  this  text. — Of  all  that  God  has  given  you 
along  with  Chrift,  you  allow  nothing  to  iland  in  com- 
petition with  himfelf :  and  rather  than  part  with  him, 
or  provoke  him  to  withdravv^  from  you,  you  will  cheer- 
fully refolve  to  fuiFer  the  lofs  of  all  things.  Next  to 
Chriil  himfelf,  you  will  value  thofe  fpiritual  bleflings, 
that  can  only  be  enjoyed  with  him. :  while  others  bufy 
themfelves,  in  the  vain  purfuit  of  fublanary  good,  the 
language  of  your  foul  will  be, — Zo/t/,  lift  thou  on  us  the 
light  of  thy  CGiintena7ice,  In  a  word,  you  will  be  anxi- 
ous to  make  proper  returns  to  God,  for  his  unfpeaka- 
hie  gift*  It  is  not  enough  to  you,  that  your  happinefs 
is  fecurcd,  by  what  God  has  done  for  you,  and  given 
to  yoi: ;  you  will  be  difpofed,  like  the  royal  Pfalmift, 
to  fay,  What  fball  I  render  to  the  Lord  for  all  his  be- 
nefits? And,  knowing  that  you  have  nothing  elfe  to 
give,  you  will  cheerfully  devote  yourlldf,  and  all  your 
lalents,  and  all  your  pofTeffions,  and  all  your  fervices, 
to  him,  as  a  faciifice  of  thankfgiving,  holy  and  accept- 
ahlc  through  jefiis  6'Z/ri^/?.-— If  thefe  things  be  in  you 

and 


"The  ChriftiarCs  Hope. 


■DD 


and  abound,  you  have  all  reafon  to  be  afilired,  that 
you  are  one  of  thofe  for  whom  Chrifl:  was  delivered 
up ;  and  that,  along  with  him,  God  has  freely  given 
you  all  things. 

2.  We  would  addrefs  ourfelves,  in  a  few  words,  to 
thofe  happy  perfons  who  are  in  fuch  a  cafe :  who  having 
received  Ghriil  himfelf,  liave  been  made  heirs  of  all 
things  with  him.  Think,  Chriftian, — O  think  much 
of  the  love  of  God  to  you,  which  feemed,  for  a  time, 
to  prevail,  even  over  his  love  for  his  own  eternal  Son; 
fo  that  he  was  delivered  up  to  wrath,  that  you  mig^ic 
enjoy  the  happy  fruits  and  emanations  of  love. — For- 
get not  the  love  of  Ghrift,  which  is,  and  ever  v*'as  e- 
qual  to  that  of  his  Father; — that  love  which  engaged 
him  cheerfully  to  confent  tohis  Father's  will,  and  to 
fubmit  to  the  llroke  of  divine  juftice  in  your  room  ; 
faying,  as  he  faid  to  the  band  who  apprehended  him 
in  the  garden, — if  ye  feek  7ne,  let  tbefe  go  their  way. 
Think  much  of  that  dreadful  punifhmeut,  you  mud 
have  borne  through  eternity,  if  Chriit  had  not  borne 
it  for  you.  How  fhould  you  have  endurecjjhat  wrath, 
which  made  the  Son  of  God  to  fvveat  great  drops  of 
blood,  and  even  brought  him  to  the  dufl  of  death  ? 
And  what  do  you  owe  to  him,  who  delivered  you  from 
it,  at  fuch  an  expence  ?  Reflecl,  with  forrow,  on  that 
evil  and  bitter  thing,  which  ,not  only  provoked  a  God 
of  infinite  beneficence,  to  purfue  his  own  creatures  to 
death  and  mifery,  but  even  made  it  neceffary,  that  he 
fhould  not  fpare  his  own  Son,  when  found  clothed  with 
their  guilt.  How  was  God  diflionoured  by  fin,  when 
nothing  could  wafh  out  the  Itain,  but  the  blood  of  his 
own  Son.^  And  how  deep  fhould  be  your  fhame  and 
forrow, when  you  reflecl  upon  thenumberlefs  multitude 
of  your  fins;  every  one  of  which  carried  a  mortal  wound 

to 


2^6  ^he  Foundation  of 

to  the  heart  of  him  who  fo  loved  you.—Think  how 
little  you  deferved  that  ever  fuch  love  fliould  termi- 
nate upon  you,  how  little  return  you  can  make  for  it, 
and  how  fhamefully  you  requite  fuch  unequalled  be- 
neficence. Maintain  a  grateful  impreilion  of  what 
God  has  already  given  you  in  poflellion,  when  he  gave 
you  an  intereil  in  ChriH ;  and  look  forward  to  what 
you  may  hope  to  enjoy  through  eternity,  with  him. 
Think  of  the  carfe  of  the  law  aboliflied,  and  of  righ- 
teoufnefs  imputed  to  you  without  works:  of  your  a- 
doption  into  the  family  of  God,  your  fealing  with  the 
Holy  Spirit  of  promife,  your  fandification  begun,  and 
the  perfedion  of  it  fecuredt  Think  of  your  enemies, 
fubdued,  and  your  warfare  accomplifhed  :  of  Satan's 
head  bruifed,  of  the  world  overcome,  of  death  unfting- 
-ed,  and  of  a  crown  of  victory  laid  up  for  you  with 
Ghrift.  Think  of  the  favour  of  God  reftored  to  you, 
of  his  protecting  arm  about  you,  of  his  gracious  pre- 
fence  always  with  you,  of  the  bleffings  of  goodnefs 
with  which  he  is  every  day  preventing  you  now,  and 
of  the  larg^nd  fair  inheritance  referved  for  you  in  a 
better  world. — Thefe  are  but  a  very  few  things;  but 
when  God  made  a  gift  of  his  own  Son  to  you,  he  gave 
you  all  things  with  him.  Look  around  you  in  this 
material  world, — look  above  you,  to  heaven  itfelf, — 
look  abroad  tiuough  all  the  creation  of  God,-— and 
look, — as  far  as  created  eyes  can  look,  into  the  infinite 
nature  of  God  himfelf :  you  fliall  fee  nothing  that  is 
not  your  own;  by  virtue  of  your  happy  relation  to  the 
Son  of  God. — If  you  can  think  of  all  this,  without  ha- 
ving your  fouls  filled  with  raptures  of  joy,  gratitude, 
and  love,  your  exercife  is  unvvorthy  of  the  name  you 
bear.  But  if  thefe  things  affed  you  in  a  proper  man- 
ner, you  will  need  no  other  motives  to  excite  you  to  a 

careful 


^he  ChriJliarCs  Hope^.  25 7 

careful  and  conflant  endeavour,  to  glorify  God  in  your 
bodies,  and  in  your  fpirits,  which  are  his. 

3.  1  fhall  conclude  with  a  few  words  to  thofe  who 
have  never  yet  received  this  gift  of  God ;  but  conti- 
nue llrangers  to  Chrift, — and  expofed  to  all  that  wrath, 
to  which  he  was  delivered  up. — You  have  heard,  fin- 
ner,  what  the  Son  of  God  endured,  in  order  to  expiate 
lin;  and  what  was  the  confequence  of  his  taking  the 
room  and  place  of  fuch  perfons  as  you  are. — Can  you 
drink  of  the  cup  that  he  drank ;  or  be  baptized  with 
the    bloody   baptifm   wherewith   he    was   baptized  ? 
What  will  you  do,  if  God  deliver  you  up  to  that  ven- 
geance,  which  purfued  him   to  the    death  ? — Many 
of  thofe  for  whom  he  fufiered  were,  indeed,  the  chief 
oflinners;    but  none  of  them  deferved  punifhment 
more  juftly  than  you  do.     And  if  God  /pared  not  his 
own  Son,  when  their  guilt  was  imputed  to  him,  how 
i'n'SiW  he  fpare  you,  if  you  are  found  equally  guilty 
as  they  were  ? — You  dream,  perhaps,  of  having  to  do 
with  a  God  all  goodnefs :  and  you  cannot  think  that 
a  being  of  fuch  beneficence  will  ever  damn  any  of  his 
creatures.     But  how  did  he   condemn  and  punifh  his 
own  Son  ?    If  all  his  love  to  Chrift  could  not  prevail 
with  him  to  fpare  him,  What  goodnefs  or  beneficence 
can  influence  him  to  let  y  ou  efcape  ? — Perhaps  youflatter 
yourfelf,  that  you  will  expiate  your  iin  by  repentance, 
— and  make  amends  for  what  is  paft,  by  living  a  bet- 
ter life  in  time  to  come.     But  how  are  you  to  attain 
this  repentance,  and  this  amendment  of  life?  How  of- 
ten, in  time  paft,  have  you  refolved  to  repent  and  re- 
form ?    And  yet  you  are  the  fame  man  ftill.     If  you 
were  capable  to  repent,   and  to  obey  God's  law  per- 
fedly  from   this   moment,  what  reparation  does  that 
make  for  paft  offences  ?     Or  who  told  you  that  God 
^  K  k  would 


^D' 


The  Fc  unci  alio  n  of 


would  pra'don  your  fin,  on  account  of  your  repentance 
or  reformation  ?  There  is  not  one  of  all  the  true  fol- 
lowers of  Chriit,  who  has  not  fincerely  repented  of  his 
lin,  nor  one  who  does  not  fincerely  endeavour  to  keep 
ail  God's  commandments:  yet  this  does  not  fupercede 
the  neceiiity  of  Cbrift's  being  delivered  v.p  for  them 
all.  And  though  you  coidd  perform  all  the  obedience, 
that  ever  the  be  ft  of  them  performed,  it  will  not  pre- 
vent the  neceiiity  of  your  being  punifhed  for  your 
own  fin,  unlefs  you  are  found  in  Chrift.  Be  not  de- 
c^eivecl ;  hy  the  works  of  the  law  JJjall  no  fle/b  bejujli- 
fied:  1  repeat  the  very  words  of  the  Spirit  of  God  *. 
If  our  own  righteoufnefs  could  have  fatisfied, — doubt- 
lefs  God  would  have  fpared  his  ovvn  Son. — Perhaps  you 
take  the  whole  gofpel  to  be  but  a  cunningly  devifed 
fable ;  and  perfuade  yourfelf  that  God  is  not  that  ri- 
gid and  auftere  mafter,  that  the  fcriptures  reprefent 
him  to  be.  You  fee  that  judgment  is  not  fpeedily 
executed  againft  every  evil  work,  and  therefore  you 
conclude,  that  it  never  will.  You  fee  men  thriving 
in  wickednefs,  and  enjoying  the  fmiles  of  Providence, 
while  they  vilibly  trample  upon  all  the  laws  of  God  : 
therefore  you  fondly  imagine, — either  that  the  Mod 
High  has  no  knowledge  of  things  below,  and  pays  no 
attention  to  them ;  or  elie,  that  he  is  fuch  an  one  as 
yourfelf,  and  approves  your  fin.  Thus  that  which 
affords  a  convincing  proof  that  there  muft  be  a  time 
of  after  reckoning,  you  coniider  as  an  evidence  that 
there  v^  ill  be  none.  The  long  fuifering  and  forbear- 
ance of  God,  that  ought  to  lead  you  to  repentance, 
only  encourages  your  impenitent  heart  to  harden  itfelf 
more  and  more  againft  him. — But,  fooner  or  later,  he 
will  reprove  you  fharply,  and  fet  your  fins  in  order- 
before 

*  Gal.  ii.i6. 


1'he  Chrljlian's  Hope,  259 

before  you He  now  laughs-^  heaven  at  your  folly, 

and  in  a  little,  he  will  fpeak  to  you  in  wrath,  and  vex 
you  in  his  fore  difpleafure. — He  fpeaks  to  you  now, 
in  the  ftill  fmall  voice  of  the  gofpel,  and  you  defpife 
his  advice  ;  but  then  he  will  fpeak  from  his  throne  of 
judgment,  and  his  voice  v^'ill  be  more  dreadful  to  you, 
than  ten  thoufand  thunderbolts.  Then,  if  mercy  pre- 
vent not,  you  fhail  be  delivered  up  to  the  fame  pu- 
nifhment  that  Chrift  fuflered  :  and  he  will  not  /pare 
in  the  day  of  vengeance. 

Yet  there  is  hope  in  Ifrael  concerning  this  thing. 
1'he  wages  of  fin  is  death, — and  that  you  richly  de- 
fer ve  ;  hut  the  gift  of  God  is  eternal  life,  by  Jefus  Chrifl 
our  Lord, — and  that  gift  is  prefently  in  your  offer.  In 
confequence  of  God's  having  delivered  up  his  own 
Son,  as  a  facrifice  to  juftice,  we  have  a  commiiHon, 
both  from  the  Father  and  the  Son,  to  make  a  free  and 
unlimited  offer  of  Chriii:,  and  of  all  things  with  him, 
to  every  one  of  you.  In  the  name  of  God  we  call, 
we  befeech,  we  obteft  you,  as  you  love  your  own  fouls, 
to  receive  it.  God  himfelf  condefcends  to  befeech 
you  by  us,  and  it  is  in  Chrifl's  Head,  that  we  pray  you 
to  accept  this  unfpeakable  gift — Surely  you  will  find 
fomething  included  in  it  fuited  to  your  appetite,  and 
capable  to  gratify  all  your  defires.  If  God  himfelf, 
and  all  that  he  pofieires,  can  fatisfy  you,  he  gives  you 
ail  with  Chrifl:.  Receive  Chrifl,  and  you  receive  all 
things  with  him.  But  if  you  continue  to  rejedl  him, 
you  have  no  legal  right,  even  to  the  air  you  breathe  : 
nor  can  you  finally  inherit  any  thing,  hut  fn ares,  fire 
and  hrimfione,  and  an  horrible  tempejt,  which  pertain 
to  you  as  the  portion  of  your  cup. — 1  dare  not  promif^ 
you  a  repetition  of  this  offer  to-morrow;  perhaps  this' 
hour  fhall  be  the  laft  of  the  day  of  your  merciful  viii- 
.    K  k  2  tation  : 


26o  ^he  Foundation  of,  Uc, 

tation  :  but  now  is  the  accepted  time.  I  take  ail  your 
confciences  to  witnefs,  that  fuch  an  offer  has  now  been 
made  you.  The  tranfadion  is  recorded  in  heaven  : 
and  in  that  great  day,  when  the  judgment  iliall  be- 
fet,  and  the  books  opened,  it  fhall  be  found  written, 
both  in  the  book  of  confcience,  and  in  the  records  of 
heaven  — if  the  gracious  offer  is  rejtdled,  and  God  is 
provoked  to  take  you  at  your  word,  Sodom  and  Go- 
morrha  fhall  have  tolerable  mifery  in  comparifon  of 
you. — Whether  you  will  hear,  or  whether  you  will 
forbear,  we  conclude  repeating  the  offer,  and  affuring 
you,  that  God  having  raifed  up  his  Son  Jefiis, — after 
having  delivered  him  up  to  death /or  us,  hath  Jent  him 
to  hlejs  youy  by  betrothing  you  to  himfelf ;  which  he 
is  prefently  willing  to  do  :  and  with  himfelf,/r^^/j  to 
give  you  all  things^ 


SERMON 


SERMON     VII. 

She  Blqft  of  the  G  of  pel-trumpet,  the  Leading  Mean 
"*■    by  which  Peri/hifig  Sinners  are  gathered  into  the 
Church  of  Chrift. 


Isaiah  xxvii.  i 


Jtnd  it  Jl}all  conit  to  pafs^  in  that  day\  that  the  gnat  trumpet  fhall  be 
blown  :   and  they  Jh all  come  that  were  ready  to  perifh  in  the  land 
of  AjUyriOt   and  the  outcajls  in  the  land  cf  Egypt  :  and  /hall  ru/or- 
fhip  the  Lord,  in  the  holy  mount  at  Jerufalem. 

TO  blow  the  trumpet  at  the  time  appointed,  on 
the  folemn  feaft-day — was,  long  ago,  a  ftatute 
for  Ifrael,  and  a  law  of  the  God  of  Jacob.  This  fta- 
tute is  ftill  in  force,  in  a  fpiritual  fenfe :  and  we  have 
reafon  to  blefs  God  that  we  have  an  opportunity  to 
obferve  it.  Chrift  cur  paiTover  is  facriftced  for  us ; 
and  we  are  called  habitually  to  keep  the  feaft,  by  dai- 
ly eating  his  flefti  and  drinking  his  blood.  This  con- 
tinual feaft  is,  and  ought  to  be  accompanied  with  the 
blowing  of  God's  great  trumpet.  May  the  Spirit  of 
God  himfelf  render  it  eftedlual,  fcr  gathering  many 
periftiing  outcafts  to  Chrift, — and  fo  bringing  them  to 
worftiip  God  in  an  acceptable  manner.  There  is  rea- 
fon to  hope  that  it  will  be  fo ;  for  the  promife  in  this 
text  is  ftill  running.  We  fee  it  accomphflied  in  part, 
by  the  preaching  of  the  gofpel  among  us :  and  this 
we  may  view  as  a  pledge  of  the  accomplidiment  of 
the  other  part  3  for  we  have  no  reafon  to  think  that 

ever 


262  The  Blajl  of  the 

ever  God  continues  the  gofpel  with  any  people,  with- 
out any  other  delign,  than  to  make  it  the  favour  of 
death  unto  deaths  As  we  come,  by  God's  commiffion, 
to  blow  the  great  tnmipet,  among  you,  w^e  truft  that 
fome  fhall  be  gathered  hy  ihe  joyful  Jomid,'—2iX\(i  that 
they,  in  conjunclion  with  thofe  in  the  aflembly  who 
have  ah'eady  been  gathered,  fhall  worfhip  the  Lord 
acceptably,  in  his  holy  mount  at  the  fpiritualj^^rw- 
falem. 

In  the  fiiO:  fix  veries  of  this  chapter,  the  Holy 
Ghoft,  by  this  evangelical  prophet,  informs  us  of  Gods 
care  of  his  church. — in  puni.hing  her  enemies,— -in 
watching  over  her,  and  w'atering  her  by  the  influences 
of  his  Spirit,  as  a  huibandman  does  his  vineyard, — 
in  admitting  even  her  barren  and  noxious  members  to 
take  hold  of  his  ilrength,  and  fo  to  make  peace  with 
him, — and  in  caufing  all  her  genuine  feed  to  take 
root  in  Chriii  by  faith,  and  to  blolfom  and  bud,  and 
be  fruitful. 

In  the  next  five  verfes  he  condefcends  to  vindicate 
himfeif,  from  a  charge  of  undue  feverity,  in  thofe 
chaflifem.ents,  w^hich  he  fees  proper  to  infiidl  upon 
his  church  and  people  ;  by  (lie wing, — that  there  is  no 
proportion  between  thofe  chailifements,  and  the  more 
terrible  judgments  which  he  brings  upon  their  ene- 
ixsies, — that  he  only  correds  them  in  meafure,  fo  re- 
training his  hand,  and  fo  communicating  his  gracious 
ailiftance  to  them,  that  there  is  ftill  a  proportion  be- 
tween their  afflictions  and  the  ilrength  by  which  they 
are  to  be  borne,' — that  all  their  afHidlions  are  intended 
for  their  fpiritual  advantage,  and  fnall  finally  promote 
it,  particularly  in  the  purging  away  of  their  fin, — and 
that  this  fliail  be  the  cafe,  even  when  judgments  are 
inflided  upon  them  to  fuch  a  height,  that  the  defen- 

ced 


Go/pel  Trumpet,  &c.  26^ 

ced  city  is  left  like  a  wildernefs,  while  it  would  feem, 
from  external  appearances,  that  he  that  made  them  has 
no  mercy  upon  them,  and  he  that  formed  them  willjhew 
them  no  favour. 

In  the  two  lad  verfes  which  make  the  third  general 
divifion  of  the  chapter,  he  foretells  the  manner  in 
which  the  church  of  ChrifL  (liould  be  fpread  abroad  in 
New  Teflament  days,  and  his  kingdom  propogated, 
both  among  Jews  and  Gentiles. 

As  to  the  Jews,  God  would  beat  off  from  the  chaii* 
nel  of  the  river  unto  the  fir  earn  of  Egypt,- — and  they 
fiiould  he  gathered  one  by  one.  it  was  promifed  to  A- 
braham,  that  God  would  give  unto  his  poflerity  the 
whole  land,y>'o;;z  the  river  of  Egypt  to  the  great  river, 
the  river  Euphrates  *.  This  promife  was  literally  ac- 
complifhed  by  David's  inltrumentallity :  and  in  the 
days  of  Solomon, — that  whole  extent  of  country  was 
under  fubjedion  to  Ifrael.  In  alluiion  to  this  the 
prophet  here  fpeaks,  putting  the  country  for  the  peo- 
ple to  whom  it  was  promifed.  The  Vv^ord  which  we 
render  to  heat  (5^^^iignifies  the  action  of  the  hufband- 
man,  in  beating  off  from  the  trees  that  part  of  the 
fruit  which  cannot  be  reached  with  the  handf  ftill  lie 
feems  to  have  in  his  eye  the  fimihtude  of  a  vineyard, 
which  he  had  made  ufe  of  in  the  beginning  of  the 
chapter.  And  the  meaning  of  the  palTage  feems  to 
be,  that  *  as  the  hu{band-man  goes  through  his  vine- 
'  yard,  in  the  gleaning  feafon,  beating  off,  with  a  rod, 

*  the  few  clulters  that  remain,  after  the  vintage  is  pad; 

*  — fo  will  the  Lord  go  through  ail  the  tribes  of  ifrael, 

*  whom  he   hath  fettled  between  the  river  of  Egypt 

*  and   the   great  river  Euphrates, — gathering  a  few, 
^  whom  he  will  bring  to  be  genuine  members  of  ths 

*  New 

*  Gen.  XV.  i8. 


264  The  Bla/l  of  thd 

«  New  Teftament  church ;  fo  that,  while  the  bddy  of 

*  that  people  fhall  be  rejeded  for  then-  unbelief,  as  well 
'  as  caft  out  of  their  own  land, — there  fhall  be  a  few 

*  gleanings  among  them  to  Chrift,   and  thefe  fli.all  be 

*  gathered  one  by  one.' 

With  regard  to  the  Gentiles,  he  fpeaks  in  this  lafl 
verfe  of  the  chapter ; — foretelling  that  the  gofpel 
fliould  be  fent  abroad  among  the  nations,  fouth  and 
north, — and  fhould  be  made  fuccefsful,  for  gathering 
linners  to  Chrift:  fo  that,  inftead  of  continuing  to 
worfhip  falfe  gods,  as  they  did  in  Ifaiah's  day,  they 
fhould  join  together  in  worfhipping  the  true  God,  ac- 
cording to  his  own  appointment. 

Some,  indeed,  underftand  this  verfe  alfo  as  relating 
to  the  Jews,,  and  that  at  a  period  anterior  to  the  fet- 
ting  up  of  the  New  Teftament  difpenfation.  Aftjria 
was  the  country  to  which  the  ten  tribes  were  carried 
captive:  and  into  Egypt  the  remnant  of  Judah  went 
down,  after  the  murder  of  Gedaliah  the  fori  of  Ahi- 
kam.  When  the  decree  of  Cyrus  for  the  reftoration 
of  the  captivity  was  publiihed,  multitudes  of  the  Jews 
fojourned  in  both  thefe  countries.  The  publication 
of  that  decree,  like  the  found  of  a  great  trumpet,  col- 
leded  them  out  of  thefe,  and  all  other  parts  of  the 
Perfian  empire, — they  returned  to  their  own  land, 
and  again  vv^orihipped  the  Lord,  in  the  holy  mount,  at 
Jerujalem, 

1  will  not  fay,  that  the  Spirit  of  God  had  no  eye  to 
this  event,  in  this  text.  But,  if  this  v.-as,  at  all,  in- 
tended, it  v.as  only  as  a  type  of  fomething  better. 
The  gathering  of  Gentile  fmners  to  Chrift,  by  m.eans 
of  a  clear  and  extenlive  publication  of  the  gofpel,  in 
New  Teftament  days,  is  the  thing  ultimately  intend- 
ed in  the  words  :  as  1  hope  will  plainly  appear,  in  the 

progrefs 


Go/pel  Trumpet,  &c .  265 

progrefs  of  this  diicourfe  ;  in  which  it  is  only  pro- 
pofed  to  explain  the  words  of  the  text,  and  apply 
them. 

In  order  to  explain  them,  it  will  be  proper  to  fpealc 
a  few  words  concerning  each  of  the  following  par- 
ticulars. 

I.  The  period,  to  which  this  prom ife  or  prophecy 
refers. 

II.  The  mean,  that  God  will  make  ufe  of,  in  that 
period,  for  accompiifhing  his  defign, — -the  blowing  of 
the  great  trumpet. 

III.  The  perfons  upon  w born  it  fhould  take  ef« 
fed.  .-^fU'^^- 

IV.  The  places,  where  thefe  perfons  fhould  have 
their  relidence  :  And, 

V.  The  end  to  be  gained,  or  the  exercife  to  which 
they  fhould  be  brought,  by  the  blowing  of  this  Trum« 
pet  among  them. 

I.  The  period,  to  which  this  text  refers — is  intima- 
ted in  the  firfi:  words  of  it,  It  /ball  come  to  pafs  in  that 
day.  It  has  been  obferved  by  fome,  that—- in  the  pro- 
phetical parts  of  fcripture,  particularly  in  the  prophe- 
cy of  this  book,  this  phrafe  is  often  to  be  underllood 
of  New  Teltament  times.  In  this  happy  period,  the 
light  of  divine  revelation  fhines  fo  much  more  clearly 
than  ever  it  did  before,  that  it  deferves  to  be  called, 
by  w^ay  of  eminence,  that  day.  Of  this,  various  in-r 
fiances  might  be  produced,  were  it  necelfary. — But  it 
is  fo  plain  from  thd  context  and  connedion,  that  this 
is  the  fenfe  of  the  expreffion  here,  that  all  other  argu- 
ments for  proving  it  mud  be  fuperiluous.  The  rela- 
tive that  mud  have  an  antecedent:  ?iX\iX  that  day  m^n- 
*  h  3  tioned 


26.6  the  Blajl  of  the 

tioned  in  the  text  mufl  be  the  fame  period,  of  which 
the  Holy  Ghofl  had  been  fpeaking  in  the  preceding 
parts  of  this  prophecy,  and  p-cirticularly  in  the  prece- 
ding verfes  of  this  chapter.  It  mud  be  the  fame  day, 
in  uhich  God  would  keep  and  water  his  vineyard,  as 
in  verfes  2d  and  3d.  And  ^the  fame  day,  in  which  he 
would  purii/b  Leviathan  the  crooked  Jerpent,  andjiay 
the  dragon  171  the  fea,  as  in  ver.  ift.  Now  this  laft 
mentioned  paflTage  is  fo  manifeftly  parallel  to  the  firfl 
promife  *,  that  we  cannot  underlUnd  it  of  any  thing 
elfe  than  that  yidory  over  Satan  and  his  abettors, 
which  Chrill,  the  great  Seed  of  the  woman  was  to 
gain,  when  he  laid  the  foundation  of  the  New  Tefta- 
nient  church  in  his  own  blood.  It  m.uft  be  the  fame 
day  when  that  fong  fhall  befung  in  the  church,  which 
is  contained  in  the  preceding  chapter  :  many  parts  of 
which  will  apply  to  no  other  period  with  propriety ; 
and  of  w^hich  one  part  manifellly  refers  to  the  conclu- 
iion  of  the  New  Teftament  oeconomy,  at  the  general 
refurredion.  Then  only  can  thefe  words  be  accom- 
piiihed,  Ihy  dead  men  Jhall  live^  my  dead  body  they 
fhall  arije^  awake  and  fin g,  ye  that  dweJl  in  the  dufl  ^ 
for  thy  dew  is  as  the  dew  of  herbs  f.  In  a  word,  it 
mufl  be  the  fame  day  that  is  referred  to  in  the  twen- 
ty-fifth chapter  :  in  which  God  mak^s  unto  all  people, 
in  the  mountain  of  gofpei  ordinances,  a  feafi  of  fat 
things  JuU  of  marrow,  and  of  wines  on  the  hes, — well 
refined:  and  when,  by  a  clear  revelation  of  himfelf, 
accompanied  v»'ith  the  enligbtning  influences  of  his 
Holy  fcpirit,  he  will  deflroy  the  covering  of  face  cafl 
upon  all  people,  and  the  vail  that  was  foimtrly  fpread 

over  all  the   Gentile  nations. Thus  it  is  evident, 

that  Eeither  in  the  return  of  the  Babylonifh  captivity, 

nor 

*  Gen.  iii.  5.  f  Tfa.  xxy'u  19. 


Gojpel  Trumpet,  &c.  ^6y 

rior  in  any  other  event  antecedent  to  the  coiriing  of 
Chriil,  could  this  promife  have  its  accomplifhment. 
Jt  looks  to  this  period,  in  which  our  lot  has  happily- 
fallen.  We  fee  it  accomplifhed  in  part :  and  we  are 
warranted  to  plead,  and  to  hope,  for  the  accomplifh- 
ment  of  all  the  parts  of  it,  in  this  alTembly,  this 
day.  # 

II.  The  great  mean  that  God  promifes  to  employ, 
in  New  Teftament  days,  for  accomplifliing  his  defign 
among  the  Gentiles,  and  which  he  is  making  ufe  of 
at  this  day,  is  mentioned  in  thefe  words,  %he  great 
trumpet  p? all  he  blown.  Under  the  Mofaic  difpenfa- 
tion,  it  is  well  known,  that  much  ufe  was  made  of 
trumpets,  even  in  matters  of  divine  w^orlhip.  An  or- 
der was  given  to  Mofes,  to  make  two  trumpets  of  fil- 
ver  *  ;  which  were  to  be  ufed,  not  only  for  gathering 
the  congregation,  when  a  folemn  alTembly  was  to  be 
held, — for  direfting  their  march^  when  the  camp  was 
to  be  removed, — and  for  fummoning  the  people  toge- 
ther in  the  time  of  war,  and  diredling  the  motions  of 
their  armies ; — they  were  likewife  to  be  founded  over 
the  burnt'offerings,  at  the  new  moons  and  folemn 
feafts, — and  they  were  to  be  blown  through  the  land, 
to  proclaim  liberty  to  every  Hebrevv^,  at  the  year  of 
Jubilee.  Thefe  trumpets,  and  the  ufes  in  which  they 
were  employed,  were  typical  of  the  publication  of  the 
gbfpel  under  the  New  Teftament.  Of  this  the  Spirit 
of  God  here  fpeaks,  in  language  adapted  to  the  type 
by  which  it  was  prefigured.  And  the  preaching  of 
the  gofpel  among  the  Gentiles — may  be  compared  to 
the  founding  of  thefe  trumpets  among  the  Jews,  on 
the  following  accounts. 

LI  2  i;  The 

*  Nun^b.^xi  I J — I*. 


268  The  Blajl  of  the 

I .  The  gofpel  intimates  to  all  that  hear  it,  the  of- 
fering of  a  great  facrifice.  As,  under  the  law,  the 
people  were  not  permitted  to  enter  into  the  court  of 
the  priefls,  where  the  altar  flood, —and  yet  were  deep- 
ly interefted  in  the  facrifices  which  w^re  offered  upon 
it,— the  priefts  were  commanded  to  blow  with  the 
Igcfmpets  while  the  facrifices  were  offered;  that  the 
people  might  be  apprized  of  what  was  going  forward. 
— Agreeably  to  this,  the  leading  defign  of  the  gofpel 
is  to  intimate,  to  all  that  hear  it,  the  great  atoning  fa- 
crifice, that  Chriil  our  High-prieil:  has  offered,  to  make 
reconciliation  for  the  fins  of  the  people.  This  the  A« 
poflle  Paul  kept  always  in  his  view,  as  the  main  fcope 
of  his  preaching ;  for  he  determined  not  to  know  any 
thing  among  his  hearers,  Jaz'e  jefus  Lhriji  and  him 
crucified  *.  The  dodrine  of  Chrid's  fatisfadion  for 
fin,  is  the  cardinal  article  of  the  Chriilian  faith.  If 
that  is  taken  out  of  the  fyflem,  with  all  that  depends 
upon  it,^ — all  that  remains  is  nothing  better  than  the 
religion  of  Socrates,  or  of  Confucius.  They  who  ne- 
gled  this  in  their  fermons,  however  many  good  things 
they  deliver,  about  virtue  and  morality,  preach  not 
the  gofpel  of  Chriil: :  and  therefore,  tho'  fuch  preach- 
ing may  be  calculated  to  promote  the  benefit  of  focie- 
ty  in  this  world, — it  can  have  no  tendency  to  bring 
men  to  falvation  in  the  world  to  come.  And  whoever 
they  be  that  go  about  to  deny  or  impugn  this  dodrine, 
it  is  the  fame  thing  as  if  tney  denied  the  whole  of  re- 
vealed rehgion  ■\ » 

2.  The 

*    1  Cor.  ii.  2. 

•\  Here  I  cannot  deTiV  triyulf  the  plcaiure  of  tranfcribing  a  ftw  fentences 
cxprefTed  by  the  iate  Ear.l  of  Kinnoul,  a  Diort  -while  before  his  death, 
aiid  tberehy  contnluting  my  nnte,  to  keep  fuch  a  refpe(ftable  name  in  ever- 
laflin^  rcnjembrauce.  His  words  arc — '  i  Lave  always  confider^d  the  atone- 

*  nacnt 


Gofpel  "trumpet.  Sec.  oJo^ 

2.  The  gofpel  contains  an  indidlion  of  a  joyful  and 
foleinn  feaft.  The  filver  trumpets  were  likewife  to  be 
ufed  to  proclaim  the  day  of  gladnefs,  and  the  folemn 
feafts  in  Ifrael.  And,  as  on  thefe  occafions  the  prin- 
cipal facrifices  were  offered,-r-the  fame  blafl  of  the 
trumpet  might  ferve  to  intimate  the  facrifice,  and  to 
call  the  people  to  the  celebration  of  the  feaft. — In 
like  manner,  the  gofpel  is  defigned  to  intimate,  that 
Chriji  our  pnffover  htrngfacrificed  for  us,  God  is  ma- 
king a  feaft  for  all  people,  upon  the  flefh  of  this  {lain 
facrifice.  We  come,  therefore,  to  blow  the  great 
trumpet  among  you;  and  to  invite  every  perfon  pre- 
fent,  in  the  name  of  God,  to  eat  of  Wifdom's  bread, 
and  to  drink  of  the  wine  which  fhe  hath  mingled. 
Eat  your  fpiritual  bread  with  gladnefs,  and  drink  your 
wine  with  a  merry  heart,  as  becomes  them  that  keep 
holiday.  Let  all  that  hear  me  eat  and  he  fatisfied,  and 
praife  the  name  of  the  Lord. 

3.  The  gofpel  is  the  appointed  mean  of  gathering 
a  folemn  aiTembly,  even  the  general  ajfevihly  of  the 
church  of  the  firft-horn,  whofe  names  are  written  in 
heaven.  The  church  of  Chrilt  is  a  fociety  gathered 
out  of  all  nations,  and  peoples,  and  kindreds,  and  tongues , 
and  languages.  And,  as  the  filver  trumpets  were  ufed 
for  gathering  the  alTemblies  in  Ifrael, — fo  the  gofpel  is 

employed, 

*  me»t  of  Chrlft  to  be  charadlerlftlcal  of  the  gofpel,  as  a  fyfiem  ©f  religion. 

*  Strip  it  of  that  dod^rine,   and  you  reduce  it  to  a  fcheme  of  morality,  ex- 

*  cellent  indeed,  and  fuch  as  the  world  never  faw, — but  to  man,  in  the  r,re» 

*  fent  ftate  of  his  faculties,  abfolutely  impradlicable. For  my  orjun  part, 

*  — with  trutli  I  can  declare,  that  in  midft  of  all  my  pall  afBidions,  my 

*  heart  was  fupported  and  comforted,  by  a  firm  reliance  upon  the  meric^ 

*  and  atonement  of  my  Saviour :  and  now,  in  the  near  profpedl  of  enttrintr 

*  Upon  an  eternal  world,  this  is  the  foimdation,  and  the  only  foundation,  ot' 

*  my  confidence  and  hope.'  Such  I  am  pcrfuad(^d,  will  be  the  exercife  of 
every  genuine  Chriftian :  and  what  cruelty  are  they  guilty  of,  tov.'ard  the 
fouls  of  men,  who  would  attempt  to  rob  them  of  the  fole  found^itioa  of 
tkeir  hope  !     Sec  the  Scotch  Preacher,  vol.  iv.  p.  305. 


i*]o  ThtBlafiofthc 

employed,  according  to  Chrift^^s  appointment,  for  ga- 
thering a  church  to  himfelf.  By  it  were  Gentile  lin- 
ners  gathered  into  the  church  vifible,  wherever  a  vi- 
lible  church  has  been  eredted.  And  by  it  are  all  the 
eledl  gathered  into  one  church  invifibie,  under  Chrifl: 
their  head:  for  though  many  of  us,  in  places  where 
the  gofpel  has  long  continued,  are  born  members  of 
the  viiible  church, — yet  none  become  members  of  the 
church  invifibie,  till,  at  their  converlion,  they  are  ena- 
bled, not  only  to  hear,  but  alfo  to  know  this  joyful 
Jound,  By  the  fame  means  are  they  gradually  train- 
ed up,  till  they  are  made  meet  to  pofTefs  ttie  inherit- 
ance,—  to  appear  among  the  number,  and  to  join  un- 
weariedly  in  the  employment  of  the  faints  in  light. 

4.  The  gofpel  is  the  great  mean'  of  diredling  the 
march  of  the  armies  of  the  fpiritual  ifrael,  through 
the  wildernefs  of  this  world.  When  the  priefts  found- 
ed an  alarm  with  the  trumpets,  the  tribes  of  Ifrael 
were  to  decamp,  and  fet  forward  in  their  journies,  in 
that  order  which  God  had  appointed.  We  alfo,  are 
on  a  journey,  travelling,  as  they  did,  'toward  the  place 
of  which  the  Lord  hath  faid  I  wiU give  it  you.  Like 
them,  too,  we  ought  to  follov*^  God's  direction,  in  eve- 
ry flep  we  take.  At  the  commandment  of  the  Lord 
we  m.uft  reft  in  our  tents  :  and  at  the  commandment 
of  the  Lord  (liould  we  journey.  This  commandment 
is  intimated  to  us  by  the  gofpel,  as  it  was  to  them  by 
the  found  of  the  trumpet.  By  the  gofpel  I  would  not 
be  underllood  as  meaning  the  preaching  of  the  word 
only, — though  that  is  chiefly  fignified  by  the  blowing 
of  tl:2  trumpet,  and  is  a  principal  mean  of  diredion  to 
Chriftians;—l>ut  the  whole  adminidration  of  the  will 
of  God,  in  the  gofpel  church.  The  written  word^f 
God  is  the  touchllone  of  all  pre^hing :  and  is  itfelf  a 

light 


Oofpel  trumpet^  &-c.  r^i 

light  to  our  feet,  and  a  lamp  to  our  j^aths.  Nor  is 
any  divine  ordinance  without  its  ufe,  in  this  refpedl. 
♦  And  this  caution  I  would  have  you  attentive  to  m  all , 
that  may  be  faid  on  this  fubjetSl.  By  the  gofpel,  in 
this  comprehenfive  fenfe  of  the  word,  you  may  expedl 
to  receive  intimations  of  the  will  of  God,  concerning 
every  flep  of  your  -daily  walk.  And  by  the  Holy  Spi- 
rit 43f  God,  rendering  the  gofpel  effedlual  for  this  pur- 
pofe,  you  may  trufl  that  he  will  guide  you  with  his 
counfel,  till  afterwards  he  recei'ue  you  to  his  glory, 

5.  The  gofpel  is  the  great  mean  of  calling  forth  the 
armies  of  the  living  God,  to  th?t  fpiritual  warfare  in 
which  they  are  engaged  undei^  Chri.^, — of  diredling 
their  motion  in  the  day  of  battle, — and  of  animating 
them  to  continue  the  combat, 'amidft  all  the  dangers 
and  terrors,  with  which  they  often  find  themfelves 
furrounded.  The  filver  trumpets  were  alfo  to  be  ufed, 
to  blow  an  alarm  when  Ifrael  was  called  to  go  to  war, 
againft  any  enemy  that  fhould  opprefs  them  in  their 
land.  Accordingly,  when  Mofes  fcnt  Jofhua  to  make 
war  upon  the  Midianites,  he  fent  Eleazar  the  priejl 
along  with  the  army,  with  the  trumpets  to  blow  in  his 
hand  *.  And  afterwards,  in  the  days  of  Gideon,  of 
Barak,  of  Saul,  and  of  David,  Ifrael  was  fummoned 
to  follow  the  ftandard  of  their  generals — by  found  of 
trumpet,  Indeed  it  has  ever  been  common,  in  all  ci« 
viHzed  countries,  to  ufe  trumpets  and  other  martial 
inliruments  of  mulic,  for  animating  their  troops,  direc- 
ting their  motions,  and  preventing  them  from  being 
intimidated,  by  the  fhouts  of  the  enemy,  by  the  cries 
of  wounded  men,  and  the  other  horrors  of  the  field  of 
battle.  For  this  purpofe  alfo,  is  this  great  trumpet 
hhivn  in  the  church  of  Chrift.     In  paradife  itfelf  our 

Lord 

*  Numb,  aocxi.  i. 


^72  The  Blajl  of  the 

Lord  proclainjed  a  deadly  war,  againft  Satan  and  all 
his  feed  :  which  he  has  been  profeciiting  from  that 
day  to  this :  and  will  continue  to  profecute,  to  the 
end  of  the  world.  Every  genuine  Chridian  is  enlifted 
under  his  banner,  and  lays  his  account  daily  with 
fighting  in  his  caufe,  even  againd  principalities  and 
Againft  powers.  In  this  army,  the  found  of  the  gofpel 
trumpet  is  of  lingular  ufe.  By  it  volunteers  are  ga- 
thered to  his  ftandard  :  by  it  the  motions  of  the  army, 
and  of  every  individual  in  it  are  direded  :  by  it  they 
are  animated  to  ftand  in  the  day  of  battle,  and  having 
done  all  to  Jland.  Though  a  thoufand  fall  at  their 
lidc,  and  ten  thoufand  lie  dead  at  their  right  hand; — 
though  an  hoft  be  encamped  againft  an  individual; 
yea,  though  the  enemy  has  already  prevailed  fo  far, 
that,  in  all  human  appearance,  there  is  but  one  ftep 
between  them  and  utter  deftrudion, — this  joyful  found 
encourages  them  to  continue  the  conflid;  afTured, 
that  however  many  troops  may  overcome  them,  and 
however  oft, — they  (liall  overcome  at  the  laft. 

6.  The  gofpel  proclaims  an  univerfal  jubilee  to  all 
that  hear  it.  You  know  that,  under  the  law,  every 
feventh  year  was  a  year  of  releafe,  when  every  He- 
brew fervant  was  to  be  fet  at  libeiity  without  ranfom, 
and  every  debt  due  from  a  Hebrew  was  to  be  remit- 
ted. And  every  fiftieth  year  was  a  jubilee  ;  when  e- 
very  inheritance  that  had  been  fold — was  to  return  to 
its  former  owner,  or  to  his  legal  heir.  The  periodical 
return  of  both  thefe  years  was  to  be  intimated  by  the 
founding  of  trumpets,  through  all  the  land  *.  We 
are  all  by  nature,  bond  flaves  to  fin  and  Satan.  Chrift, 
by  fubduing  thefe  enemies,  has  procured  our  liberty : 
and  he  conies  in  the  difpenfation  of  the  gofpel,  to  pro.^ 

claim 

*  Lev.  xxvi.  9. 


Go/pel  Tf'umpet,  ^c,  273 

claim  it.  We  had  all  forfeited  our  inheritance  :  out 
very  lives  were  forfeited  to  divine  jadice.  Chrift,  by 
paying  our  rahfom,  has  paved  the  way  for  our  releafe, 
and  the  refloration  of  our  inheritance.  And  now,  an 
univerfal  jubilee  is  proclaimed,  by  the  found  ofthe 
gofpcl  tfumpet.  Every  linnet  is  invited  to  go  free, 
and  to  enter,  by  faith,  upon  the  inheritance  of  eternal 
life.  No  perfon  is  excluded  from  the  benefit  of  this 
glorious  releafe,  unlefs  they,  who,  by  unbelief,  exclude 
thenifelves :  being  fo  much  in  love  with  their  tyran- 
nical mailer  and"  his  fervice,  that  they  refufe  to  go  out 
free. — Of  this,  our  Lord  Chrift  is  introduced  a^Tpealc- 
ing,  and  that  in  a  plain  alluiion  to  the  cuftom  above 
mentioned  *,  The  Spirit  0/  the  Lord  God  is  upon  rac\ 
hecattfe  be  hath  anointed  me — to  proclaim  liberty  t:t  the 
captives,  and  the  opening  of  the  prifon  to  them  that  are 
hound; — to  proclaim  the  acceptable  year  ofthe  Lord, 

If  any  fiiould  aik  v/hy  the  epithet  great  is  here  ad^ 
ded  ; — or  why  the  gofpel  is  called  the  great  trumpet  ? 
We  anfwer,  it  may  be  fo,  chiefly  on  a  twofold  ac- 
count. 

J.  Becaufe  ofthe  great  importance  ofthe  bufinefs, 
in  which  it  is  employed.  The  filver  trumpets,  of  old, 
were  blown  over  facrifices  of  llain  beails,  that  could 
never  take  away  fin ;  but  the  found  of  this  trumpet 
intimates  a  facrifice  of  infinite  val-ie,  by  which  Chrill 
hath  ever  perfeded  all  them  that  are  fandlified.— 'J^^y 
proclaimed  fealls,  wherein  the  bodies  of  men  might^be 
nourifned  with  perifhing  food,  which  could  not  pre- 
vent their  dying ;  but  this  proclaims  a  feaft  for  fouls, 
-—in  which  they  may  be  fed  with  the  bread  of  God, 
which  came  dov/n  from  heaven,  that  a  man  mav  eat 
thereof  and  not  die. — By  them  was  gathered  a  con- 
^  Mm  gregation 

*  Ifa.  kl.  r,  5.  ' 


274  Vje  Blaji  of  the; 

gregation  of  fliff-necked  Jews,  who  were  foon  to  re- 
turn, every  man  to  his  tent ;  but  by  this  are  aiTembled 
a  willing  people,  who  fhall  no  more  be  feparated  from 
Chrifl,  nor  from  one  another ;  but  fhall  continue,  thro' 
all  eternity,  to  ling  in  concert,  the  praifes  of  him  that 
hath  called  them  together  :  while  Chrifi:  himfelf  fhati 
be  the  matter  of  the  mufic,  in  the  great  congregation. 
Thofe  trumpets  proclaimed  a  reieafe  from  temporal 
bondage, — and  the  refloration  of  a  corruptible  inheri- 
tance ;  but  this  great  trumpet  is  employed  to  publiih 
a  reieafe  from  fpiritual  flavery,  an  offer  of  the  glorious 
liberty  of  the  fons  of  God, — and  of  an  inheritance  in- 
corruptible^  and  iindefikd,  and  that  fadeth  not  away. 
That  was  a  jubilee  that  iafted  but  during  one  revolu- 
tion of  the  planet  which  we  inhabit, — but  this  accep- 
table year  of  the  Lord  fliall  never  come  to  an  end. 

2.  Becaufe  of  the  Icudnefs,  and  extent  of  its  found. 
It. is  manifeO:  that  a  flrong  found,  capable  of  being 
heard  at  ,a  great  diilance,  can  only  proceed  from  a 
large  inilrunient :  and  the  greatnefs  of.  the  trumpet 
mufl  be  in  prc^ortion  to  the  diftance,  to  which  the 
found  is  to  be  carried.  It  is  faid  that  Alexander  the 
Great  had  a  trumpet  of  a  peculiar  conftraclion,  which 
lie  ufed  for  aiieoibling  his  army,  that  could  be  heard 
at  the  diiiance  cf  an  hundred  furlongs  :  but  God's 
great  trumpet  has 'flill  a  ilronger  found.  Of  it  may 
be  faid,  what  the  Pfalmift  fays  of  the  works  of  God 
in  the  world  of  nature,  Its  line  is  gone  through  all  the 
earthy  and  its  'u)ords  to  the  end  of  the  world  ^ ,  So  an 
infpired  apaille  accommodates  the  words.  It  was  e- 
nough  if  the  filver  trumpets  made  by  Mofes  were 
heard  by  the  tribes  of  ifrael  in  their  encampments : 
even  the  jubilee  trumpet  was  only  founded  through 
'  the 

*  rfal  XIX.  5.  corrp.  Rem  x.  18.         , 


Gof pel  Trumpet,  Uz,  '  275 

the  coafts  of  the  land  of  Canaan.  But  this  trumpet 
is  to  be  blown  throughout  all  lands  :  it  muft  be  heard 
from  pole  to  pole.  As  early  as  the  days  of  the  apoftles, 
there  were  few  nations,  if  any,  in  the  knov/n  world, 
who  did  not  hear  it :  and  we  hope  for  a  flronger  bla(t 
of  it  flill,  in  the  latter  days  which  are  now  approach- 
ing,— by  which  the  renowned  fame  of  Chrift  will  be 
fpread — from  the  ri'fing  to  the  fetting  fun :  and  there 
(liall  be  gathered  after  him  a  great  multitude,  whom 
no  man  can  number, — out  of  every  people,  and  na- 
tion, and  kindred,  and  tongue,  and  language. 

III.  The  perfons  upon  whom  the  found  of  this  great 
trumpet  (hall  take  efFeci— are  defcribed,  in  the  text, 
^ij  two  circumflances. 

I.  They  are  perfons  ready  to  perijb.  The  original 
word  is  ftill  more  emphatical,-— ^^Z'^r^  /hall  come  the 
PERISHING  in  the  land  of  AJJyria.  All  mankind  are, 
by  nature,  in  a  perilling  conditio!!.  Situated  in  a 
defart  land,  which  affords  no  provifion  but  empty 
liufks,  we  faint  for  fpiritual  thirfl  and  hunger,  and  are 
ready  to  periili  for  want.  Led  captive  by  a  cruel  e- 
nemy,  we  are  ready  to  perifli  by  the  weight  of  our 
chains.  Enflaved  by  a  tyrannical  mftfter,  and  em- 
ployed in  the  vilcfc  drudgery,  v/e  are  ready  to  perifh 
through  fatigue  and  wearinefs.  Sunk  into  a  fearful 
pit^  and  (Iruggling,  without  a  poiiibiiity  of  extricating- 
ourfelves,  in  the  miry  clay,  we  mud  quickly  perifh 
without  fupernaturai  help.  Above  ail  being  condem- 
ned to  death,  by  a  juft  fentence  of  the  Court  of  Hea- 
ven,— we  are  every  moment  in  danger  cfperiiliing  by 
the  hand  of  jultice.  JsTeither  is  it  in  refpedl  of  our 
natural  life  only,  that  we  are  ready  to  perifh  :  even 
our  immortal  fouls  are  in  a  perlfning  flate.     The  God 

Mm  2  of 


276  The  Blaji  of  the 

of  love  and  grace  obferving  our  difmal  fituation, 
his  bowels  were  turned  within  him  ;  and  he  fent 
his  own  eternal  Sen  to  preferve  our  life,  and  to 
redeem  it  from  deiiruclion.  In  his  name  v;e  come, 
to  proclaim  this  unexpected  and  unfolicited  relief, 
by  the  found  of  the.  great  trumpet,  to  every  human 
creature. 

2.  They  are  ciitcafis.  There  feems  to  be  here  an 
alluiion  to  the  fituation  of  tlie  Hebrew  children  in 
Egypt,  who,  by  Pharaoh's  inhuman  decree,  were  ?11  to 
be  caft  out  into  the  river.  Mofes  floating  on  the  Nile, 
in  a  veifel  of  bulrufiies,  was  not  in  greater  danger  of 
drowning,  than  every  iinner  is,  while  in  a  natural  e~ 
ilate,  of  falling  under  eternal -death.  Not  only  are 
we  cafl  out  ofjGod's  prefence,— and  call  into  the  open 
Held,  to  the  lotbing  of  our  perfons; — wejuflly  deferve 
to  be  fo,  on  account  of  our  natural  viienefs,  and  the 
lothfome  difeafe  with  which  we  are  infedled.  Some 
obferve,"  that  the  word  here  ufed  iignifies  a  perfon  call 
out  of  the  camip,  on  account  of  fome  abominable  un- 
cleannefs.  There  is  nothing,  in  the  whole  creation, 
fo  hateful  in  the  fight  of  God  as  a  fmner.  Indeed, 
there  is  nothing  elfe  that  he  hates,  but  fm  and  Tinners. 
They  cannot  ftand  in  his  iight,  nor  be  adm.itted  into 
his  prefence,  who  is  of  purer  eyes  than  to  behold  ini- 
cjuity,  and  cannot  Jook  upon  evil.  They  are  an  ab- 
horrence to  ail  that  bear  x\:i<^  image  cf  God;  and  af- 
fcon  as  their  eyes  are  opened,  they  will  ahbor  them.- 
feh?es,as  Job  did,  and  repent  in  duft  and  aihes.'  There 
is  none  of  all  the  children  of  pride,  who  does  not  ap- 
pear more  lothfome  before  God,  than  the  moft  v.Tetch- 
ed  leper,  dying  of  that  plagte  without  the  canip  of 
Ifrael.  Yet  there  is  no  outcaifi  fo  vile,  nor  fo  near  .to 
pcriili,  if  he  continues  within  reach  of  the  joyful  found 

of 


Go/pel  Trumpet,  Sec.  277 

of  the  Gofpel  Trumpet,  but  he  may  confider  himfelf 
as  invited  by  it,  to  come  and  wor/hip  the  Lord  in  his 
holy  mount  at  Jerufalem, 

IV.  The  places  from  which  thefe  peifons  were  to 
be  gathered,  by  the  found  of  the  great  trumpet,  are 
alfo  two.  The  land  oj  /{ffyria,  and  the  land  of  Egypt. 
Aflyria  v/as  a  country  that  lay  to  the  north  of  the 
land  of  Ifrael.  The  Aiivrians  had  often  invaded  the 
land  of  Canaan,  and  uiiUeiTed  the  people  of  God  :  it 
was  by  them  that  the  ten  tribes  were  carried  captive, 
foon  after  this  prophecy  was  delivered.  Egypt  lay 
fouthward  from  the  land  of  Canaan.  You  all  know, 
that  it  Vv'as  the  country  v/here  ifrael  had  been  a  long 
time  kept  in  bondage — in  a  furnace  of  iron.  And  as  of- 
ten as  they  afterwards  depended  upon  the  friendiliip  of 
the  Egyptians,  Egypt  had  proved  to  them  the  ftaff  of 
a  broken  reed.  The  Ailyrians  and  Egyptians,  though 
equally  hoftile  to  the  people  of  God,  were  often  at  war 
with  one  another.  Both  nations  were  grofs  idolaters; 
though  their  idolatry  was  of  different  kinds.  And 
though  thefe  two  countries  lay  at  a  great  dift ance  from 
one  another,  and  in  different  quarters  of  the  globe,— 
AfTyria  being  lituate  in  the  heart  of  Ana,  and  Egypt 
being  the  moft;  famous  part  of  Africa;  yet  many  of 
the  Jews  were  difperfed  in  both  thefe  countries,  after 
the  Babylonifli  captivitiy  :  and  continue  to  be  fo  to 
iliis  day.  We  may  add,  that  though  the  gofpel  v/a^ 
early  publiflied  in  both,-— both  are  now  fabje<5i:  to  the 
Turkiih  government,  in  both,  the  deluded  people 
adhere  to  the  religion  of  iMahomined,and  Chriftianity 
is  almoit  extinct. 

Thefe  tvv^o  countries  are  not  here  mentioned,  as  if  in 
them  only  v/ere  the   gofpel  trumpet  to  be  blown:   or 

as 


1-%  The  Blajl  of  the 

as  if  pcrifnlng-out^afis  v;ere  to  be  gathered  from  thefe 
only.  They  are  mentioned  as  ^examples :  and  what 
is  here  faid  of  them,— has  been  verified,  and  will  again 
be  verified  in  all  other  countries  refembling  them  in 
the  circumliances  above  mentioned.  The  gofpel  be- 
gan to  be  preached  in  Jerui'alem.  From  thence  it 
was  fent  abroad,  through  the  various  parts  of  Alia,,  of 
Africa  and  of  Europe  ; — to  the  north,  to  the  fouth,  to 
the  eaii,  and  to  the  weft.  Thofe  nations  v/ere  viiited 
with  it — that  had  been  moll  deeply  funk  in  idolatry, 
and  thofe  that  had  fiiewed  the  greateft  enmity  againfl 
the  true  God,  againft  his  inftituted  worlhip,  and  againfl 
bis  chofen  people.  By  the  gofpel — they  have  been, 
-—are,  and  fnali  be, — called  to  Chrift,  that  are  afar  off, 
as  Vv'cli  as  they  that  are  near :  They  who  have  for- 
merly been  the  rod  of  God's  anger,  againlt  his  profef- 
ling  people ; — and  they  v/ho  have  been  fo  far  be- 
fotted  with  fupcrftition,  as  to  worfliip  calves  and 
crcckadiles,  and  leeks  and  onions.  The  pofterity 
of  iiam  are  called,  notwithftanding  the  curfe  that  was 
early  denounced  againft  them,  as  well  as  the  feed  of 
Shem  and  Japhcth.  The  fwarthy  Egyptian,  the  black 
African  is  not  excluded,  mere  than  the  fair  inhabi- 
tants of  Alia  and  of  Europe.  In  a  v/ord,  the  found 
of  this  great  trumpet  has  reached,  and  hereaftei  fiiall 
reach,  in  a  yet  more  extenfive  manner,  to  every  part 
of  the  world.  Pcriftiirjg  ftnners  have  L..en  gathered 
from  every  quarter  :  and  all  the  ends  of  the  earth, — 
even  as  far  as  thefe  iiles  of  the  fea  w^here  our  lot  is 
caf^,  have  feen  the  falvation  of'Our  God* 

V.  Tre  laft  thing  obferved  in  the  words,  and  the 
only  thing  that  nov/  remains  to  be  explained,  was 
what  thofe  perfons,  eathered  out  of  all  thefe  places,  by 

the 


Go/pel  Trimpet,  &c.  279 

the  found  of  the  Gofpel  Trumpet,  fiiould  be  induced 
to  do :  And  this  alfo  is  fet  before  us  in  two  particu- 
lars.    They  (liall  come  and  they  fhall  worjjjlp, 

I.  Thej  fliall  come.  But  whither  (hall  they  come.^ 
In  general  they  fhall  come  to  the  joyful  found  of  the 
trumpet :  they  fliall  come  wherever  the  great  trumpet 
calls  them.  The  meaning  of  this  word  is  clearly  de- 
termined by  what  follows.     More  particularly, 

(i.)They  fnall  come  to  Ghrift  by  iaith.  This  is 
no  forced  interpretation  of  the  text.  Chrift  is  the  fole 
medium  of  friendly  communication  betwetrii  God  and 
man.  As  He  can  befcow  upon  us  no  fruits  of  his  fa- 
vour but  "Ihrough  Chrift,  fo  neither  can  he  accept  aily 
worfliip  from  us,  unlefs  in  the  fame  channel,  if,  there- 
fore, we  come  to  worfhip  God  acceptably,  we  mufh 
come  to  Chrifi:,  that  we  may  offer  all  our  worlbip  up- 
on the  gofpel  altar.  By  the  found  of  this  trumpet,  all 
iinners  are  invited  to  Ghriil's  facrifice ;  and  they  that 
come  improve  his  atonement,  as  the  fole  ground  of 
their  acceptance  with  God.  It  proclaims  Ghrift  as 
7Jiade  of  God  unto  us  zvifdom  mid  righteoufnefs,  and 
JavMification  and  redemption  :  and  they  who  know 
that  joyful  found,  and  follow  it,  improve  him  for  all 
the  purpofes  of  a  full  and  complete  falvation. 

(2.)  They  come  to  the  holy  mount  at  jerufalem. 
Jerufalem  was,  of  old,  the  place  of  God's  foleiiin  wor- 
fhip. Mount  Zion,  whither  the  ark  was  brought  up, 
in  the  days  of  David,  and  adjacent  to  which  the  tem- 
ple was  built  by  Solomon, — was  dignified  by  the  refi- 
dence  of  the  m.ore  immediate  fy  mbols  of  God's  pre- 
fence ;'  being  the  place  which  he  had  chofen — to  put 
his  name  there.  On  this  account  it  was  neceiTary, 
that  all,  WHO  v/hhed  to  join  in  God's  folemm  Vv-orlliip, 
fliould  come  to  Jerufalem,  and  prefent  themfelves  in 

the 


28o  The  Blajl  of  the' 

the  courts  of  the  Lord's  houfe,  upon  the  holy  mount, 
Jerufalem  v;as  a  type  of  the  gofpel  church  :  and  the 
coming  of  the  tribes  of  Ifrael  to  Jerufalem  prefigured 
the  gathering  of  fniners  into  the  church  of  Chriil,  by 
means  of  the  gofpel.  When  this  trumpet  was  firit 
blown  among  the  Gentiles,  all  who  beheved  joined- 
them  [elves  to  the  difciples :  and  there  were  daily  ad- 
ded to  the  church  fuch  as  faould  be  faved. — -Where- 
ever  the  gofpel  comes,  to  this  day,  this  is  the  cafe  : 
tmd  it  will  be  fo  wherever  it  fhall  be  fent,  to  the  end 
of  the  world..  For,  as  under  the  law,  the  folemn  wor- 
fliip  of  God  could  not  be  regularly  performed  out  of 
|/erufalem ;  fo  neither  is  he  v/orfliipped,  in  an  accepta- 
ble manner  now,  without  the  church.  Without  the 
vifible  church  he  is  not  worflilpped  at  all.  And  even 
they  who  are  members  of  the  vifible  church,  cannot 
worfliip  him  acceptably  without  joining  themfelves  to 
the  church  inviiibi'e.  The  fame  faith  by  wdiich  we 
come  to  Chrift,  unites  us  with  his  myfti^al  body  as 
well  as  with  himfelf :  and  this  is  the  firfl  acceptable 
w^orHiip,  that  any  finner  can  pay  to  God ;  for  vv^thout 
faith  it  is  impoilible  to  pleafe  him. — Hence  every  per- 
fon  who  feels  the  eilicacy  of  the  gofpel,  becomes  a  ge- 
nuine citizen  of  the  Nevv^  Jerufalem .  And  from  that 
time  forth  he  takes  pleafure  in  attending  upon  God's 
ordinances:  accounting  a  day  in  his  courts  better  than 
a  thoufand. 

(3.)  They  come  to  God  himfelf,  v;ho  dwells  in  the 
holy  mount.  When  David  refolved  to  go  to  the  altar 
of  Gcd,  he  adds,  1  will  go  to  God  my  exceeding  joy  *; 
AH  who  come  to  Chrili  niuft  alfo  come  to  the  Father; 
as  he  that  hath  Jcen  him  hath  Jecn  the  Father.  As 
God  dwells  in   the   church,  all  that  come  into  the 

church, 

*  Pfal  xliii.  4. 


Go/pel  trumpet,  ^c»  28  r 

church,  fo  as  to  be  her  genuine  members,  mufl  alfo 
come  to  God  who  dwells  in  her.    Abfalom  dwelt  fome 
years  at  Jprufalem,  and  faw   not  the  king's  face ;  fo, 
many  continue  long  in  the  vifible  church,  without  e- 
ver  truly  coming  either  to  Chrift  or  to  his  Father  by 
him.     But,   as   the   church   inviUble   is   the  fpoufe  of 
Chrifi:,   every  one  that  is  joined  to  her— is  united  alfo 
to  him  ;  and  fo  comes  to  the  Father.     Every  perfon, 
therefore,   upon  whom  the  gofpel  takes  effeifl,   comes 
to  God  by  faith,   and  takes   up  the  reft  of  his  foul  in 
him,  as  the  only  perfon  that  can  make  him  happy, 
either  in  time  or  through  eternity.     Ke  comes  to  God, 
in  a   way  of  lincere  repentance:    forfaking  all   fin, 
humbled  for  all  his  backiliding   courfes,   and  faying, 
Beholdy  we  come  unto  thee,  for  thou  art  the  Lord  our 
God,     He  enters  upon  a  courfe  of  lincere.  obedience 
to  the  law  of  God, — and  fo  comes  nearer  and  nearer 
to  him  every  day.     Daily  employed  in  felf-fandifica- 
tion,  he  makes  progrefs   in   conformity  to  the  image 
of  God.  .  And  in  the  fame  proportion  he  makes  pro- 
grefs in   communion  with  him.     He  is  continually 
with  God,  even  in  this  world ;  as  he  is  never  without 
his  gracious  prefence.    And  he  is  ftill  coming  forward, 
influenced  and  animated  by  the  found  of  this  trum- 
pet,— towards  that   place  where  he  /ball  abide  before 
God  for  ever. 

2.  As  they  come,  they  worfnip  : — they  wor/bip  the 
Lord  in  the  holy  mount  at  Jerufalem.  This  imports 
the  following  things. 

(i.)  Their  cordial  renunciation  of  all  idolatry  and 

falfe   wordiip. — God  will  not  (liare  his  worfliip  v/ith 

idols :  neither  will  he  admit  any  worfliip  that  himfelf 

has  not  infcituted  and  required.     In  vain  do  they  n.vor-- 

Jhip  him,  who  teach  for  do5lrines  the  commands  entj  of 

^  N  n  7nen. 


282  "The  Blajl  of  the 

men.  They  who  worihipped  at  Jerufalem  v;ere  not 
only  required  to  foiiake  tiie  worrtiip  of  ail  falfe  gods, 
— but  alfo  the  woiihip  of  the  high  places.  And  they 
\vh^»  would  fo]lov\  the  found  of  this  great  trumpet, 
muft  renounce  bctb  idolatry  and  all  will-worfliip. 
Kowever  zealous  the  Gentiies  had  been,  in  the  wor- 
Hiip  of  their  refpcdlive  idols,  before  the  gofpel  wasfent 
among  them,  they  no  fooner  felt  its  efficacy  than  they 
cheerfully  turned  their  brcks  upon  them  :  and  chofe 
to  fuff'er  all  that  men  could  inflicl  upon  them,  rather 
than  t..ke  the  fmallcft  part,  afterwards,  in  any  of  the 
cercra  .aics  r/f  their  wo'-fliip*  And  all  that  obey  the 
goipel,  are  fiili  careful  to  keep  themfelves  from  idols. 
We  may  be  guilty  of  idolatry,  by  giving  to  any  crea- 
ture—that room  in  our  heart  which  is  due  to  God, — 
as  really  as  by  falling  down  to  the  flock  of  a  tree. 
And  the  idolatry  of  the  heart,  as  well  as  grofs  out-, 
ward  idolatry  muil  be  renounced,  and  held  in  abhor- 
rence, by  all  who  would  be  accounted  worfhippers  of 
the  living  and  true  God. 

(3.)  Xheir  careful  and  diligent  obfervance  of  all 
thofe  ordinances  by  which  God  has  required  himfelf 
;o  be  worfliipped.  When  Chriil  fent  out  his  apoftles 
to  blow^  the  gofpel  trumpet  among  the  nations,  he 
commanded  them  to  teach  all  who  fhould  be  made 
his  difciples  by  their  means,  to.  ohjerve  all  things, 
^juhatjoever  he  had  commanded.  And,  as  every  faith- 
ful preacher  of  the  gofpel  will  make  confcience  offal- 
filling  his  comraiirion ;  fo  every  one  that  obeys  the 
gofpel  will  be  careful  to  comply,  in  this  refpedl,  with 
its  defign. — There"  are  too  many  protelTed  Chriffians 
in  our  day,  who  not  cnly  negled  divine  ordinances 
themfelves,  but  alfo  defpife  others,  who  take  pleafure 
in  attending  upon  them.  Thefe  men  prove  them- 
felves 


Go/pel  Trumpet,  &^c .  283 

felves  to  be  ftrangers  to  the  efficacy  of  the  gofpel.  If 
they  really  knew  the  joyful  found,  they  would  be  care- 
ful to  obferve  every  divine  ordinance,  in  its  proper 
feafon  ;  not  only  from  refpecl  to  the  command  of  God 
enjoining  it ;  but  alfo  from  the  defire  and  hope  of  en- 
joying communion  with  God  in  it :  for  the  fame  or- 
dinances, by  which  God  is  wcrniipped,  are  alfo  the 
means  by  which  Chrlftians  have  felloui/Jjip  with  the 
Father,  a?id  with  his  Son  Jefus  Chrift. 

(3.)  It  implies  their  carefulnefs  to  perform  every 
adt  of  worfhip  in  the  manner  that  the  word  of  God 
has  prefcribed.  Not  only  the  external  matter  of  feod's 
worfhip,  but  likewife  every  circumfiance  relative  to 
the  manner  of  performing  it — is  regulated  by  divine 
inftitution  :  and  in  this  refped,  as  well  as  in  the  other, 
true  Chriflians  endeavour  to  adhere  to  the  rule,  if 
any  perfon  from  Egypt  or  AiTyria,  had  forfaken  ido- 
latry, and  profelTed  to  worQiip  the  true  God,  while  the 
law  of  Mofes  flood  in  force  ;  it  would  not  have  beea 
fulKcient  for  every  one  to  have  offered  facrifices  to 
God  in  his  own  country,  and  in  the  fame  manner  as 
he  had  offered  them  to  idols  before  :  they  behoved  to 
have  performed  all  their  folemn  worfhip  at  Jerufalem, 
— ^and  according  to  the  rites  eftabhOied  in  the  temple. 
In  New  Teflament  days,  we  are  not  required  to  ob- 
ferve fo  many  external  ceremonies  in  the  worfiiip  of 
God:  But  it  is  flili  neceffary  to  pay' the  ftricleU  at- 
tention to  the  manner  in  v/hich  our  hearts  are  exerci- 
fed,  during  our  attendance  upon  his  worfhip.  We 
mufl  worfiiip  him  m  fpirit  and  m  truth :  while  our 
own  fouls  are  fmcerely  engaged  in  his  worfiiip,  as  well 
as  our  outward  man,  we  fhouid  have  all  oar  depend- 
ence upon  the  ainltance  of  the  divine  Spirit;  without 
whom   we  can  do  nothing  acceptably.     We  fliould 

l^!  n  2  worfhip 


284  The  Blajl  of  the 

■\Yor(hip  in  the  exercise  of  that  holy  fear  and  reve- 
rence, which  is  due  to  God  in  all  the  meetings  of  his 
faints.  That  levity  of  mind,  fo  apparent  in  the  irre- 
vere?  t  geftures  r-f  many,  in  this  and  every  other  vi^or- 
ihipping  alTt^mhly.  is  a  fad  evidence  how  few  among 
ViS  have  felt  the  power  of  divine  grace  accompanying 
the  gofpel.-— We  muft  worfliip  in  the  beauty  of  holi- 
nefs.  No  Chriflian  is  perfedly  holy  in  this  world: 
but  he  is  no  real  Chrillian  who  is  not  fludious  of  ho- 
linefs  at  all  times,  efpecially  when  approaching  to  God 
in  a6ts  of  worfnip.  And.  the  more  folemn  the  adl  of 
"worfiiip  is,  the' more  careful  Hiould  we  be  to  prepare 
ourfelves  for  it;  by  purging  out  all  the  remainders  of 
the  leaven  of  corruption ;  that  v;e  may  be  holy,  as  the 
God  whom  we  worfhip  is  infinitely  holy. — -in  this 
manner  it  is,  that  all  who  come,  at  the  found  of  this 
great  trumpet,  wor/Inp  the  Lord  in  the  holy  mounts  at 
JerufaJem. 

We  are  novv^  to  conclue  with  Tome  Improvement  of 
thefubjed:.  And  it  may  afford  us  the  ioUowing  pieces 
of  inform.ation. 

1.  It  fiiews  bow  wretched  and  mifcrable  ii.  fhe  con- 
dition of  all  mankind  by  nature.  The  fefcv^pfifn  in 
the  text  is  not  of  any  particular  fort  oilmen,  more 
vile,  or  in  a  m.ofe  dangerous  ib.te  than  ot  he  is  ..r  is 
applicable  to  the  wiiole  human  race.  Vve  asc  idi  pe- 
liii.ing  cutcails,  till  the  ibund  of  this  great  tru^npet 
gather  us  toChriit." — You  are  fo  ^^X\:,  in  your  natural 
eliatc,  that  God  cannot  look  upon  ycu  ;  but  Jhath  ca(t 
ycu  out  of  his  light.  A  nitnllriious  cloth,  a  purnd 
carcafc,  or  any  thing  more  -^i^^  ti'^an  any  of  ihcie,  is 
Ids  an  object  of  lothirvg  to  you,-  than  ycuaie  to  God. 
Yen  are  aii  cutcafl  irom  all  hnppineis :  not  only  juil- 


Gojpel  trumpet,  8^c»  2 85 

]y  deprived  of  it  for  your  crimes, — but  rendered  inca- 
pable of  it,  by  the  very  conditution  of  yoar  nature. 
You  are  juftly  doomed  to  perifli,  by  the  fentence  of 
God's  holy  law ;  arid  you  are  liable,  every  moment 
to  the  full  and  final  execution  of  that  fentence  :  Yea, 
fuch  is  the  malignity  of  that  fpiritual  difeafe  with 
which  you  are  infedted,  that  you  behoved  nectirariiy 
to  die  of  that  difeafe;  though  you  were  not  to  perifh 
by  the  hand  of  juflice  ;  if  the  gofpel  had  not  difco- 
vered  a  cure.  Our  condition  is  fully. reprefented,  by 
the  Spirit  of  God  himfelf,  under  the  emblem  of  an 
infant  ca/l  out  into  the  open  field,  in  the  day  when  i'c 
was  bcr/iy  not  wa/bed  in  iz'ater, — nor  faked. at  all^  nor 
/waddled  at  all, — wallowing  in  its  own  blood,  and  pe- 
rifhing  for  v;ant  of  afiiitance  :  ]Ncne  to  pity,  and  none 
to  help  it  *.       ^ 

2.  What  we  are  to  think  of  the  preaching  of  the 
gofpel  of  Chrifl.  Long  has  it  been  to  the  J^ws  a 
JlmrMing-hlock,  and  to  the  Greeks  foolifonefs.  ^tili  it 
appears  fcolifhneis  to  tiiofe,  who,  like  the  conceited 
Gieeks  in  Paul's  day,  value  themfeives  upon  their 
fuppcied  wifdom,  and  acquaintanca  v/ith  reafon's  light. 
But  it  always  has  been,  ana  ever  v.iH  be,  the  wifdom 
of  God,  and  the  power  of  God  to  falvation,  to' every  one 
that  helieijeth.  it  is  the  great  trumpet  of  God,  iound-, 
ed  by  his  own  appcintment,  ior  gathenng  pcriflii.ng 
outcafl  hnners  to  Cnrift.  We  go  not  abou:  to  com- 
mend ourfeives.  Miniucrs  of  the  gofpel  are  men  of 
like  paiiions  with  others.  Some  of -us  are,  in  many  re- 
fp<?ds  inferior  to  mod  others.     But  our  mefiage  is  the 


TitlL-.ge 

of  Gc-d 

:    a: 

id 

it 

is 

the  pov 

er 

of  God 

th-t 

T_aKes 

it   efiedual. 

it 

is 

t 

here  fore 

a 

matter 

Oi  no 

jonieqn 

ence,   in 

this 

re 

ip.Cl 

Vv^ho  the 

bearer  0 

r  cue 

nicilage 

*  Ezck.  xvi..  4,  5. 


2  85  the  BIqft  of  the 

mefTage  be.  The  rams'  horns  were  as  effedual,  for 
cafiing  down  the  wails  of  Jericho,  as  ever  the  liiver 
trumpets  were  in  any  other  expedition.  If  we  have 
God's  commiiHon,  and  fpeak  what  is  agreeable  to  his 
W'ritten  word,  however  contemptible  we  may  feem,  in 
point  of  perfonal  qualifications,  we  are  God's  heralds, 
and  it  mutt  beat  your  peril,  if  you  hear  the  found  of 
the  trumpet,  and  take  not  warning.  It  is  God  him- 
felf  who  fummons  you  by  us,— -to  efcape  from  the  11a- 
very  of  fin  and  Satan,  to  take  polTeffion  of  the  glorious 
liberty  of  the  children  of  God, — to  come,  by  faith,  to 
Chriil,  as  the  only  comfortable  meeting  place  between 
God  and  man,  and  to  worfliip  God  in  his  holy  mount, 
at  jerufaleni. 

3.  Vi^hat  matter  of  praife  and  thankfulnefs  to  God 
we  have,  in  that  the  great  trumpet  continues  to  be 
blov/n  among  us.  We  may  fay  of  this  text,  as  our 
Lord  once  faid  to  his  countrym.en  concerning  another, 
much  parallel  to  this;  To-day  is  this  fcripture fulfilled 
in  voiir  ears.  Many,  indeed,  the  far  greatell  part  of 
the  human  fpecies,^even  in  this  enlightened  age,  are 
left  by  adorable*  fovereignty,  in  their  perifliing  and 
putcafE  ilate,  without  any  knowledge  of  the  only  way 
of  relief.  You  are,  by  nature,  no  better  than  they  : 
and  ycu  deferve  no  better  at  the  hand  of  God.  Yet, 
in  the  riches  of  bis  mercy,  he  has  fent  the  gcfpel  a- 
nicng  you.  You  have  enjoyed  it  fin ce  your  infancy, 
tmd  this  Gay  it  is  continued  with  you.  Indeed,  your 
having  enjoyed  it  without  interruption  hitherto,  and 
its  being  common  to  all  with,  whoni  you  are  conver- 
fant,  may  be  the  occaiion  of  its  being  defpifed  and 
negicckd  by  you  :  for  fuch  is  the  depravity  of  human 
nature,  that  the  moll  valuable  bltilings,  if  common, 
are  moil  overlcoked,  forgotten,  and  defpifed.     But,  if 

70U 


Gofpsl  Trumpet,  if-c,  287 

you  know  the  value  of  your  immortal  fouls, — if  you 
have  any  reiifli  for  true  happinefs, — you  v/ill  confider 
it  as  matter  of  eternal  praife,  that  Chrift  is  come  a- 
mong  you,  in  a  gofpel  difpenfation,  to  proclaim,  by 
found  of  trumpet,  the  acceptable  year  of  the  Lord. 

4.  The  fhameful  and  egregious  folly  of  unbelief,  in 
refufmg  to  come  to  Chrift,  at  the  found  of  the  gofpel 
trumpef.  It  amounts  to  a  chooiiog  of  bondage  in 
preference  to  liberty  ; — of  death  rather  than  life.  It 
refufes  a  place  among  the  fons  of  God,  through  a  mad 
attachment  to  the  ftate  of  a  perifhing  outcaft.  Per- 
haps you  are  not  yet  convinced,  that  fuch  is  indeed 
your  eftate  :  but  fuch  the  Spirit  of  God  reprefents  it 
to  be;  and  fooner  or  later,  you  fnall  find  the-repre- 
fentation  to  be  juft.  You  are  really  call  out  from  the 
prefence  of  God,  as  you  come  into  the  world,  and  rea- 
dy to  perifh  eternally.  Out  of  that  eftate  no  created 
power  can  help  you  :  neither  will  God  hiiXiielf 
help  you — in  any  other  way  than  that  which  the 
gofpel  reveals.  There  is  not  another  name,  by 
which  you  can  be  faved,  but  the  name  of  Jefus 
Chrift.  Toj  Jefus  you  are  called,  and  invited  by  found 
of  trumpet :  and  if  you  are  fo  mad  as  to  refufe  God's 
invitation,  yourfelves  will  be  the  only  lofers;  and, 
through  all  eternity  will  you  curfe  your  own  folly. 

This  fubjecl  may  affiil  us  in  the  important  duty  of 
felf-examination.  You  have  heard  the  found  of  the 
great  trumpet,  and  you  are  come,  by  profeffion,  to 
worfhlp  God  in  the  gofpel-church  :  but,  after  all  this, 
you  may  be  an  enemy  to  God  in  your  heart,  and  a 
ftranger  to  acceptable  worftiip.  If  you  are  truly  a 
member  of  the  church  invifible,  and  are  accepted  of 
God,  in  your  worlhip,  you  may  know  it  by  the  fol- 
lowing marks. You  have  feen  yourfelf  to  be,  by 

nature, 


2.88  The  Blafl  of  the 

nature,  a  perifliing  outcaft, — and  have  come  to  God 
in  Chrift,  becaufe  you  favv  there  was  no  other  way  to 
avoid   perifliing. — The  gofpel  of  Chrift  is  indeed  a 
joyful  found  to  you.     They  vvdio  never  faw  their  need 
of  Chrift,   will  have  the  fame  viev/s  of  the  doctrine  of 
the   crol's   of  Chrift,   as   the  unbelieving  Jews  had  of 
himfelf  •  it-wiil  be  to  them   as  a  root  fpringing  out  of 
a  dry  ground. — But  to  you  the  nevi^s  of  free  juftifica- 
tion  and  falvation  by  the  blood  of  Chrift,  is  like  the 
neViS  of  liberty  to  a  galley-flave,   or  the  king's  pardon 
to  a  criminal  on  the  fcaftbld. — You  are  Gill  difpofed  to 
come^to  Chrift,   and  to  God   in  Chrift,'  as  invited  by 
the  found  of  the  great  trumpet, — That  faith  by  which 
we  come  to  him  is  no  traniient  ad, — it  is  a  fixed  dif- 
pofition,   a  pernianent   habit  of  the  foul.     That  man 
never  truly  came  to  Chrift.,   who  fatisfies  himfelf  with 
coming  once.     The  Apoftle  Peter  fpeaks  of  it  as  the 
Chriftian's  habitual  exercife.      To  whom  coming,  as  un- 
to a  living  fione, — ye  alfo  as  lively  Jlones,  are  built  up 
afpiritual  hoiije  *. —  Your  bufinefs  in  this  place,   to- 
day, is  to  worftiip  God  in  the  holy  mount,  according 
to  the  call  of  the  gofpel,  and  according  to  the  promife 
in  the  text.     You  have  heard   the  found  of  the  great 
trumpet ;  and,  in  compliance  with  its  fummons,  you 
are  come, — to  ofter  a  folemn  facrifice  to  God,  of  your 
foul,  your  body,  and  all  your  fervices,  holy  and  accept- 
able, through  jefus   Chrift  ; — to  celebrate  a  folema 
feaft  upon  the  fiefii  of  our  Nev/  Teftament  paffoever 
which   is  facrificed  for  r.s,   and  refoiving  to  keep  it, 
through  grac?,  with  the  unleavened  bread  of  fincerity 
and   truth ; — to   enliil   yourfelf  under  the   banner  of 
Chrift,  to  declare  before  God,  angels,   and  men,  that 
his  caufe  fliall  ever  be  your"  caufe,  his  enemies  your 

enemies, 

*  I  Pet.  il  4. 


Go/pel  Trumpet,  ^c*  289 

enemies,   and  that  you  will  profecute  the  war  againft 
them,   at  the  expence  of  all  that  is  dear  to  you  m  this 
world,  and  even  of  life  itfelf; — to  celebrate  the  great 
jubilee,   praifing  God  for  the  liberty  wherewith  Chrifl: 
hath  made  you  free; — and  to  teflify  your  gratitude  for 
this  and  all  your  other  privileges,   by  obferving  all 
things  that  Chrifl  hath  commanded,  and  fo  worfhip- 
ping  God,  in  his  holy  mount  at  Jerufaleni. — Your  fixed 
refolution  is,  to  perfilt  in  following    the  found  of  the 
trumpet,  to  cleave  to  Chrifl,   and  follow  him  through 
good  report  and  bad  report, — to  employ  yourfelf  in 
his  fervice,   in  time,  and  through  all  eternity. — And 
in  this,  and  every  other  good  refolution  that  you  form, 
knowing  your  own  weaknefs  and  inflability,  your  de- 
pendence is  wholly  upon  the  ftrength  of  that  grace 
that  is  in  Chrifl  Jefus.     You  go  in  the  Jlrength  of  the 
Lord  God,  making  mention  of  his  right eoufnefs,  even  of 
his  only. 

The  fubjecl  fpeaks  confolation  to  all  thofe  who  have 
followed  the  found  of  the  trumpet,  and  are  really  come 
to  worfhip  God  in  Chrifl,  in  the  fpiritual  Jerufalema 
You  are  come  out,  Chrifiian,  from  the  world  that 
lieth  in  wickednefs.  You  are  come  out  of  the  family 
of  Satan, — from  his  flavery,  and  from  following  his 
banner.  You  are  come  without  the  flood-mark  of 
divine  wrath,  and  God  can  no  more  be  wroth  with 
you,  nor  rebuke  you.  And  what  are  you  come  to  ? 
An  infpired  apoflle  tells  you  '* ;  Te  are  not  come  to 
the  mount  that  might  he  touched,  and  to  blacknefs  and 
darknefs  and  tempefi,  &c.  You  have  nothing  to  do 
with  the  terrors  of  the  legal  difpenfation  ; — with  a  co- 
venant that  may  be  broken,  and  that  is  armed  with  a 
terrible  penal  fandion.  It  is  not  mount  Sinai,  that 
^  O  o  gendreth 

*  Heb.  xii.  i2,— 24^ 


3C0  Tfje  Biaji  of  the 

gendreth  to  bondage,  to  which  you  are  come,-w.nor 
have  you  any  reafon  to  be  afraid  of  its  thunders,  or 
the  found  of  its  trumpet. — But  you  are  come  to  mount 
Zion,  and  vnto  the  city  of  the  living  God,  the  heavenly 
Jerufalem ;  this  is  the  holy  mount,  and  this  the  city, 
in  which  you  are  come  to  worfhip.  You  are  come  to 
refide  in  the  place  where  God  himieif  ciefires  to  dwell, 
and  will  dwell  for  ever.  You  are  become  a  citizen  of 
no  mean  city, — a  member  of  that  happy  community, 
in  which  Chriil  himfelf  is  King :  and  have  an  intereil 
in  all  the  rights,  immunities,  and  privileges  of  that  fo- 
ciety. — You  are  come^/o  an  innumerable  company  of 
angels:  with  whom  you  have  communix)n,  in  your  re- 
ligious exercifes.  They  ferve  the  fame  Mafler,— they 
wordiip  the  fame  Lord  as  you  do:  they  contemplate 
the  fame  events,  and  meditate  with  pleafure  upon  the 
fame  falutary  truths,  though  they  have  not  the  fame 
concern  in  them ;  for  thefe  things  the  angels  defire  to 
look  into.  You  are  come  to  the  general  ajjembly  of  the 
church  of  the  firfl'horn^  whofe  names  are  written  in 
heaven.  It  is  not  only  faid  yon /hall  comt  to  that  blefled 
aflembly,  you  are  come  to  it  already.  You  are  real- 
ly joined  to  the  church  inviiible, — that  happy  fociety, 
whofe  names  were  written  in  the  Lamb^s  book  of  life, 
before  the  foundation  of  the  world.  In  refieding  up- 
on what  you  now  enjoy, — and  comparing  it  with  the 
ward  of  God,  upon  which  your  faith  refts,  you  may, 
if  rightly  exerciied,  read  your  own  name  in  that  book; 
and  enjoy  a  foretaile  of  what  you  fliall  enjoy,  when 
joined  to  the  glorious  aifembly  in  the  upper  world. — 
Y^ou  are  com^e  even  to  God  the  Judge  of  all.  You 
know  that  you  are  to  appear  before  his  judgment  feat 
in  a  httle, — and  perhaps  you  are  afraid  of  that  folemn 
appearance  :  but  why  fliould  you  ?  You  ftand  in  the 

prefence 


Gdjpel  TruJnpet,  ^c,  301 

^xt(ciiCQ  of  that  Judge  already:  and  does  his  terror 
make  you  afraid  ?  you  (hall  be  in  no  more  danger 
from  him  then,  than  now  :  You  fhall  find  him  the 
fame  that  day,  as  he  is  this  day. — You  are  come— /o 
the  fpirits  of  jujl  men  made  perfeEb.  You  are  foon  to 
enter  into  a  world  of  fpirits,  and  it  may  be,  you  are 
afraid  to  go  into  a  world  with  which  you  are  fo  little 
acquainted  :  but  you  have  no  reafon; — even  then  you 
riiall  not  change  your  company.  Tlie  faints  in  glory 
belong  to  the  fame  fociety  as  you  do :  they  live  upon 
the  fame  provifion  ;  they  are  employed  in  the  fame 
work,  though  in  a  more  perfedl  manner :  and  when 
you  come  adually  to  take  your  place  among  them, 
you  will  find  that  the  change  is  far  from  being  fo  great 
as  you  apprehended.  To  account  for  all  this, — you 
are  come  to  Jefus  the  Mediator  of  the  new  covenant. 
That  union  to  him  which  you  already  enjoy — is  the 
fpring  of  all  your  communion,  whether  in  grace  or  in 
glory, — ^with  himfelf,  with  his  Father,  with  his  holy 
angels,  or  with  the  redeemed  about  his  throne. — in  a 
word, — you  are  come  to  the  blood  of  fprinklmg,  that 
fpeaketh  better  things  than  that  cf  AbeL  The  blood 
of  Jefus  Chrift,  with  which  your  confcience — and  your 
whole  man  is  fprinkled,  fpeaketh  better  things  than 
Abel's  own  blood  :  that  cried  for  vengeance  againft 
his  murderer;  this  cries  aloud  for  mercy — even  to  the 
chief  of  finners.  It  fpeaks  better  things  than  the 
blood  of  Abel's  facnfice  :  that  could  only  make  a  ty- 
pical— ,  this  makes  a  real  and  efiedual  atonement : 
that  could  only  cleanfe  to  the  purifying  of  the  flefh, 
but  this  purgeth  from  all  fiithinefs,  both  of  the  fiefii 
and  Ipint,  and  gradually  brings  to  perfed  hohnefs  in 
the  fear  of  God. — To  all  this  is  every  perfon  come, 
v/ho  has  been  enabled  to  hearken  to  the  found  of  the 

O  o   2  gofpel 


302  neBJafiofthe 

gofpel  trumpet.  And  to  all  this  we  wifh  to  bring  you, 
linner,when  we  blow  the  great  trumpet  in  your  hearing. 
Let  me  then  conclude,  by  fetting  this  great  trumpet 
to  my  mouth  •  and  calling  every  perfon  within  hear- 
ing, to  come,  and  worihip  God  in  Chrift,  in  the  holy 
mount,  the  fpiritual  Jerafalem.  Come  to  the  great 
facrifice  that  Chrift  has  offered, — and  by  him  you  fhall 
receive  the  atonement  :  All  your  fins  fiiall  be  freely 
forgiven, — and  you  fhall  be  completely  fecured  againil 
all  future  condemnation.  Come  to  the  great  feaft 
that  God  is  making  in  this  mountain,  to  all  people. 
Eternal  Wifdom  hath  killed  her  heajh\  She  hath  tnin- 
gled  her  wi?ie,  She  hath  alfo  furnifhed  her  table.  We 
are  honoured  to  be  her  maidens,  fent  forth  to  invite 
the  iimple,  and  him  that  wanteth  underftanding — the 
outcaft,  and  him  that  is  ready  to  perifh.  We  are 
warranted  to  aiTure  you, that  all  things  are  ready:  and 
it.  fhall  be  your  own  fault  if  you  go  from  this  place, 
without  being  fatisfied  with  the  fatnefs  of  God's  houfe, 
even  of  his  holy  temple. — Come  to  the  ftandard  of 
the  Captain  of  falvation,  and  enter  yourfeWes  among 
his  foldiers.  You  muli  either  be  with  him  or  againft 
him  ;  for  their  can  be  no  neutrals  in  this  caufe.  It  is 
hopelefs  to  continue  among  his  enemies ;  for  God  has 
Engaged  finally  to  make  them  all  his  footflool.  And 
therefore  your  only  fafety  is  in  being  on  his  fide  — 
Come  to  the  fpiritual  jubilee:  we  proclaim  the  accep- 
table year  of  the  Lord.  Come  and  Ihare  of  that  glo- 
rious hberty  that  belongs  to  the  fons  of  God.  Come 
and  enter  into  pofTefiion  of  the  inheritance,  which,  by 
your  iin,  you  had  mortgaged  and  lofl :  an  inheritance 
incorruptible  and  undefiled,  and  thatfadeth  not  away. 
Come  and  obtain  an  intereil  in  God  himfelf,  as  the 
portion  cf  your  inheiitance  and  of  your  cup  :  and,  iu 

this 


Go/pel  Trumpet,  &^c,  303 

this  way  you  fhall,  this  very  day,  enter  upon  the  en- 
joyment of  a  happhiefs,  that  you  may  fearch  for  in 
vain  among  all  the  ohjcdts  that  are  under  the 
lun. 

Oh!  that  I  could  blow  the  trumpet  fo  loudly  as  to 
be  heard  in  all  the  habitable  parts  of  God's  earth. 
There  is  not  a  fon  nor  a  daughter  of  Adam,  in  a  ilate 
of  mortality,  v/hom  1  would  not  confider  myfelf  as 
warranted  to  invite  and  compel  to  come.  Come  all 
ye  that  are  ready  to  perijb ;  and  fee  yourfelves  every 
moment  in  danger  of  the  full  execution  of  the  carfe 
under  which  you  lie.  Chriil  is  able  to  fave  to  the  ut- 
termolt,  all  that  come  unto  God  through  him- — Come 
^  all  ye  vile  outcafts,  who  feel  yourfelves  fo  filthy,  that 
you  dare-  not  hope  for  admittance  into  the  prcfence  of 
God :  he  is  willing  to  receive  even  you,  and  to  make 
you  accepted  in  the  beloved. — Gome — ye  that  have 
hitherto  been  wandring  on  the  mountains  of  vanity, 
fooli(lily  hoping  to  find  happinefs  among  the  crea- 
tures.  Wherefore  will  ye  continue  to  fpend  money 
for  that  which  is  not  bread,  and  your  labour  for  that 
which  fatisfieth  not  ?  Hearken  diligently  to  this  joy- 
ful found,  and  eat  ye  that  which  is  good;  and  let 
your  foul  dehght  itfelf  in  fatnefs.  In  God  you  will 
fnid  that  happinefs,  concerning  v/hich  ail  created 
things  fay,  with  an  uniform  voice,  it  is  not  in  me, — 
Come — ye  that  heretofore  have  truiled  in  your  own 
righteoufnefs,  and  who  ilill  fondly  exped  to  procure 
the  favour  of  God  by  your  own  merit.  That  bed  is 
too  fliort  to  llretch  yourfelves  upon, — the  covering  j§ 
narrower  than  that  you  fliould  wrap  yourfelves  in  it. 
But  in  the  w'ay  of  coming  to  Chrift,  you  fhall  receive 
the  bleffing  from  the  Lord,  and  righteoufnefs  from 
the  Gcd  of  your  falvation. —  Come — -ye  that  trull  tq 

your 


304  ^he  Blajl  of  the 

your  own  attainments;  and,  like  the  proud  Pharifee, 
thank  God  that  you  are  not  like  other  men.  God 
views  you  with  a  very  d'^fferent  eye,  from  that  with 
which  you  look  upon  yourfelves.  All  that  upon 
which  you  value  yourfelves  will  go  for  nothing  before 
the  tribunal  of  God.  But  in  Chrift  you  may  obtain 
all  that  is  necelTary  to  bring  you  among  the  excellent 
ones  of  the  earth,  with  whom  is  all  his  delight. — 
Come. — ye  that  have  long  refufed  the  invitation,  and 
are  fo  wedded  to  your  idols,  that  you  cannot  think 
of  forfaking  them.  Even  your  unbelief  has  not  yet 
provoked  God  to  exclude  you.  All  the  day  long  he 
Itretches  out  his  hands  to  a  difobedient  and  gainfay- 
ing  people. — Come — ye  who  are  feniible  that  you 
cannot  come.  This  is  the  cafe  with  all  mankind, 
whether  they  are  fenfible  of  it  pr  not :  and  if  you  are 
made  feuiible  that  this  is  the  cafe  with  you,  it  is  a  to- 
ken for  good. — God  has  promifed  that  youJJjall  covie: 
and  he  is  ready  to  accomplifli  his  promife,  by  enabling 
you  prefently  to  come.  I'he  found  of  this  trumpet  is 
the  mean,  by  which  the  promife  is  accomplilbed :  and 
it  is  our  buiinefs  to  call  even  fuch  impotent  linners  as 
you  are,  in  hopes  that  drawing  power  Ihall  accompa- 
ny the  call,  and  make  it  effedual.  jn  like  manner 
it  is  your  duty  to  mint  at  complying  v;ith  the  call,  as 
the  poor  man  once  liretched  out  the  withered  hand, 
trufling  for  the  iuccefs  of  your  endeavour,  to  him  who 
has  faid, — they  Jhall  come,  and  ihcy  /hall  declare  his 
right evufnefs,  unto  a  people  thatfball  he  horn,  and  that 
be  hath  done  this. 

By  what  arguments  may  I  hope  to  prevail  with  you 
to  confult  your  intercll:,  by  complying  with  this  ex- 
hortation ? — Confide r,  that  unlefs  you  comply  you 
;riuft  perifn.     There  is  no  other  v/^y  of  falvation  but 

that 


Go/pel  Trumpet^  &c.  305 

that  which  the  gofpel  reveals.  No  creature  can  de- 
liver you  :  and  while  you  refufe  to  come  to  Chrift, 
God  will  not. — Confider  that  you  are  not  called  to 
come  at  a  venture.  If  you  had  only  a  probability  of 
falvation  by  Chrift,  it  would  be  folly  to  fit  Hill  and 
perifh:  much  more  when  you  have  all  poffible  fecu- 
rity  for  it.  Thjre  can  be  none  fo  near  to  perifti,  that 
Chrift  cannot  fave  them ;  and  none  can  be  fo  worth- 
lefs  that  he  will  not.  His  own  words  are,  him  that 
Cometh  to  me,  I  will  in  no  wife  cajl  out, — God  can  have 
no  interefted  motives  in  calling  you  to  come.  If  you 
perifh,  it  is  no  lofs  to  him  :  if  you  are  faved,  he  gains 
nothing.  Nothing  but  free  love,  and  condefcenfion 
worthy  of  himfelf — could  have  influence  with  him, 
in  this  matter. — The  gofpel  trumpet  w^ill  not  always 
continue  to  found  in  your  ears.  The  door  of  accefs  to 
God  that  is  now  fet  open  before  you,  will  be  finally 
fhut  in  a  little  :  how  foon  we  know  not ;— perhaps 
before  to-morrow.  To-daj,  therefore,  if  ever  you  re- 
lolve  to  hear  God's  voice, — to-day — harden  not  your 
hearts.  Another  trumpet  will  found  in  a  little,  to 
fummon  you  before  the  tribunal  of  Chrift :  that  fum- 
mons  you  will  not  be  able  to  fit,  before  that  tribunal 
you  muft  anfvver  for  your  difobedience  to  the  call  of 
God  by  the  gofpel  trumpet :  and  the  prefent  call,  if 
finally  rejc ded,  will  afford  eternal  nourillmient  to  the 
vvorm  that  dieth  not,  and  everlafting  fuel  to  the  fire 
that  fhall  not  be  quenched.  That  this  may  not  be 
the  cafe,  let  every  perifhing  outcaft  in  this  aflTembly 
come,  and  wor^jip  God  through  Jefus  Chrift,  in  the 
bo'ly  mount  qt  Jenifalem, 


SERMON 


S  E  F  M  O  N     Vlir. 

The  MourHe7^s  in  Z'lon  CbaraEieri^ed, 
A  FAST-DAY  SERMON. 


Isaiah  Ixi.  3. 

— <%  appoint  unto  them  that  mourn  in  Zion,  to  give  unto  them  beauty 
for  ajhesy  the  oil  of  joy  for  mournings  the  garment  of  pra'ife  for  the 
fpirit  of  heavinfs. 

THERE  is  no  man,  in  this  world,  who  has  not 
feme  experience  both  of  joy  and  forrow.  Even 
they  who  have  been  gathered  to  Chrift,  by  the  found 
of  the  gofpel  trumpet,  and  worfliip  God  acceptably 
in  his  holy  mouDt, — have  frequent  occafions  of  mourn- 
ing, as  well  as  the  reil  of  mankind,  while  they  pafs 
through  this  valley  of  weeping  :  but  their  forrow  is  al- 
leviated, by  a  profpe(5L  of  everlafling  joy.  Hence, 
when  their  lituation  here  is  moil  mournful,  they  have 
the  art  of  mixing  joy  with  their  grief :  as,  on  the  other 
hand,  in  their  bell  condition,  they  never  give  them- 
felves  up  to  unm.ixed  joy,  but  always,  when  acting  like 
themfelves,  rejoice  with  trembling.  Unmixed  forrow 
they  fhall  never  fuffer :  nor  ihall  ever  their  joy  be 
without  a  mixture  of  hcavicefs,  till  the  words  of 
Chrift  in  this  text  be  fully  accompliftied  in  another 
world. 

As  the  forrow  which   they  feel,   during  this  hfe,  is, 
through  the  efFicacious  working  of  the  Spirit  of  God, 

a  mean 


The  Mourners  in  Zion,  Stc.  307 

a  mean  of  preparing  them  for  that  fulnefs  of  joy  which 
they  fnall  attain  hereafter ;  fo  for  every  joyful  event 
that  they  meet  with  here,  God  ufually  prepares  them, 
by  fome  previous  occafion  of  forrow.  Thus  Abraham 
mourned  long  for  Sarah's  barrennefs,  before  he  recei- 
ved the  promifed  feed:  and  David,  before  he  came  to 
the  polTeilion  of  the  kingdom,  was  fubjedi,  for  a  con- 
iiderable  time,  to  Saul's  perfecution.  Accordingly, 
when  they  have  a  profped:  of  a  feafon  of  more  than 
ordinary  joy,  it  is  their  duty  to  prepare  themfelves  for 
it,  by  the  previous  exercife  of  godly  forrow.  Thus, 
before  the  feall  of  tabernacles,  which  was  the  moil 
joyful  of  all  the  folemn  fealls  under  the  law,  God  re- 
quired every  Ifraelite  to  afflid  his  foul  on  the  day  of 
atonement.  And  it  is  not  without  reafon,  that,  in 
view  of  keeping  the  Chriftian  feaft  of  the  Lord's  fup- 
per,  we  ufually  keep  a  day  of  folemn  humiliation;  as 
we  are  now  profefling  to  do. 

In  the  two  firft  verfes  of  this  chapter,  the  prophet 
perfonates  Chrift :  and  thews  what  is  the  bulinefs  of 
his  mediatory  office,  and  how  he  was  to  be  qualified, 
in  the  fulnefs  of  the  time  appointed,  for  the  difcharge 
of  that  office  in  human  nature.  What  was  then  fore- 
told is  now  fully  accomplillied.  The  Spirit  of  the 
Lord  God  was  upon  Chrift,  even  in  his  humbled  eftate: 
and  he  is  anointed  with  the  fame  Spirit  above  all  mea- 
fure,  in  his  eftate  of  exaltation,  by  which  means  he  is 
abundantly  qualified  to  execute  the  commiflion  that 
his  Father  hath  given  him;  hy  pre achi fig  good  tidings 
to  the  poor^  healing  the  broken  hearted,  proclaiming  //-. 
herty  to  the  captives,  and  the  opening  of  the  prifon  to 
them  that  are  bound.  It  is  the  main  bufinefs  of  that 
difpenfation  of  the  grace  of  God  which  we  enjoy,  to 
declare,  that,  in  the  execution  of  Chrift's  prophetical 
•^^-  P  p  office. 


3o8  'Ihe  Mourners  in  Zion 

office,  an  Liniverfal  jubilee  is  proclaimed,  through  all 
nations, — that  the  execni ion  of  his  priellly  office  has 
afforded  a  glorious  difplay  of  the  juilice  and  venge- 
ance of  Got!, — ^and  that,  in  the  execution  of  his  King- 
ly of^ce,  an  inexhaudible  fund  of  comfort  is  fet  open 
to  every  mourner. — This  we  take  to  be  the  fubftance 
of  what  is  contained  in  the  two  preceding  verfes. 

In  this'Verfe,  our  Lord  is  reprefented  as  informing 
us,  what  Ihall  be  the  final  refult  of  all  that  he  does,  in 
the  exercife  of  thefe  faving  offices,  with  regard  to  all 
who  obtain  an  intereft  in  him.  He  will  change  that 
ftate  of  fin  and  mifery,  in  which  they  are  by  nature, 
into  a  fiate  o^  perfect  holinefs  and  happinefs :  and  in- 
Head  of  the  multiplied  evils,  to  which  they  are  fubjecl 
in  the  prefent  life,  will  fill  their  hearts  with  joy,  and 
their  mouths  vAth  praife.  Yea,  he  will  fo  confirm 
and  efiablifii  them  in  that  blefied  ftate ;  that  they 
may  be  called  trees  of  right eoujhefs, — the  planting  of 
the  Lord  that  he  may  be  glorified. 

We  propofe  only  to  fpeak  of  the  firfl:  part  of  the 
verfe,  at  this  time.  And  in  it  we  have  the  following 
things  deferving  our  attention. 

I.  The  charader  of  thofe  perfons,  that  have  a  pre- 
fent interefi:  in  the  mediation  of  Chriil;  they  are  fuch 
as  mourn  in  Zion,  There  is  a  manifefl:  difference,  be- 
tween the  mourners  fpoken  of  in  the  preceding  verfe, 
and  thofe  that  are  mentioned  in  this.  In  the  fecond 
verfe,  our  Lord  declares,  that,  in  the  difpenfation  of 
the  gofpql,  he  brings,  offers, — exhibits,  and  is  ready 
actually  to  adminifter  comfort  to  every  one  that 
mourns,  without  exception  of  any.  But  here  he  de- 
clares what  he  has  in  commilfion,  from  his  Father,  to 
do  for  them  that  mourn  in  Zion :  i.  e'.  for  thofe  per- 
fons, who,  being  citizens  of  the  fpiritual  Zion, — ge- 
nuine 


CharaElerized.  ,  309 

nuine  members  of  the  church  invifible,  and  flill  fub- 
jecl  to  many  caufes  of  forrow,  are  enabled  to  mourn 
after  a  godly  fort.  The  mourners  here  intended — 
are  the  fame,  of  whom  our  Lord  fpake,  in  his  memo- 
rable fermon  on  the  mount ;  when  he  faid, — Uejfed 
are  they  that  mourn,  for  they  fh all  he  comforted'^. 

2.  The  condition  that  thefe  perfons  are  in,  for  the 
mod  part,  while  in  this  world, — intimated  in  three 
different  expreflions.  (i.)  They  are  in  a/hes.  Of  old 
it  was  ufual  for  mourners  to  put  afl^es  on  their  heads  : 
or,  if  their  grief  was  extreme,  to  fit  down,  or  even  to 
roll  themfelves  among  allies.  Thus  Tamar  put  ajhss 
on  her  head,  and  went  on  crying  f  :  and  Job,  in  the 
extremity  of  his  trouble,  fat  down  among  the  afhes  \, 
(2.)  They  have  mourning.  If  they  have  learned  to 
mourn  in  a  different  manner  from  the  red:  of  the 
world, —  that  talent  has  no  occaiion  to  lie  unoccupied: 
they  have  many  caufes  of  mourning,  from  w^hich  none 
but  Chrilt  can  deliver  them.  (3.)  They  are  under 
the  influence  o^  the  fpirit  of  heavinefs.  Their  fpirits 
are  funk  and  depreffed  with  grief;  ap  if  they  were  ac- 
tuated, in  a  preternatural  manner,  by  fome  fpirit  in- 
Ipiring  them  with  grief  and  forrow. 

3.  The  condition  to  v/hich  Chrift  is  appointed  to 
bring  them,  and  will  bring  them  accordingly.  This 
alfo  is  intimated  in  three  expreflions,  correfponding  to 
thofe,  in  which  their  prefent  condition  is  fet  forth, 
(i.)  Inflead  of  a/Jjes,  he  will  give  them  beauty, — The 
original  word  here  ufed,  fignifies  properly  that  part  of 
drefs,  with  which,  in  thofe  eaflern  countries,  they  ilill 
adorn  their  heads,  ufually  called  a  Tiara,  or  Turbun. 
It  is  ufed  by  the  prophet  Ezckiel,  to  lignify  that  or- 
nament of  the  head  wliich   was  worn  by  the  priefts, 

P  p  2  and 

-    *  Matth.  V.  4  -f  2  Sam.  ?aii.  9.        %  W^  "•  *• 


3IO  *  ^he  Mourners  in  Zion 

and  which  we  render  a  bonnet  *.     Thefe  being  con- 
lidered  as  highly  ornamental,  the  word  is  fometimes 
ufed  to  fignify  beauty.     Here  the  meaning  of  the 
phrafe  is,  Chriil  will  take  off  the  aflies,  with  which 
they  had  covered  their  heads;  and,  in  their  ftead,  will 
pat  upon  them  a  beautiful  crown,  or  bonnet,  fuch  as 
is  appointed  to  be   worn  by  the  priefts  of  the  Mofl 
High  God.     (2.)  Inftead  of  mourning,  he  will  give 
them  the  oil  of  joy.     On  joyous  occaiions,  they  ufed 
to  anoint  themfelves  with  perfumed  oil,  which  made 
their  countenance  to  fhine,  and  fpread  a  fragrant  o- 
dour  around  them.     To  this  the  Spirit  of  God  here 
alludes :  and  the  meaning  is,  that  Chrift  will  fo  deli- 
ver the  inhabitants  of  Zion  from  all  caufes  of  mourn- 
ing, that  they  ftiall  again  anoint  themfelves,  in  token 
of  joy  :  and  the  joy  of  their  heart  fhall  have  the  fame 
effedl  with  oil  that  makes  the  face  ■  to  Jhine,     (3.)  In- 
ftead of  the  Jpirit  of  heavinefs,  they  (hall  be  clothed 
with  the  garment  of  praife.     The   word  *  which  we 
tranllate  garment— -fignifies  properly  that  longloofe 
robe,  which  they  wore  above  their  other  garments  : 
and  without  which  it  was  accounted  fhameful  to  go 
abroad.     Thefe  robes  it  was  ufual  to  rend,  or  tear  a- 
funder,  when  overtaken  with  fudden  grief:  and  when 
their  grief  w^as  alTwaged,  the  rent  garment  was  either 
fewed  up  again,  or  changed  for  another.    Now,  Chrift 
meets  Zion's  mourners  with  their  garments  rent,  un- 
der the  influence  ot   the  fpirit  of  heavinefs ;  but  he 
clothes  them  with  change  of  raiment:  Ke  /Irips  them 
of  the  garments  which  they  had  torn,  and  puts  upon 
them  the  garment  of  praije.     Concerning  the  mean- 
ing of  this  phrafe,  there  are  different  opinions.     Some 
think  it  mear:;  i:  glorious  robe,  or  a  garment  deferving 

of 

*  Ezek.  xliy.  1 8. 


Char  a  BerizecL  311 

of  praife  :  and  this  fenfe  is  very  agreeable  to  the  He- 
brew idiom.  But  others- think,  that  the  exercife  of 
praifing  God  is  here  compared  to  a  robe :  and  that 
this  is  the  garment  here  promifed  to  Zion's  mour- 
ners. 

4.  The  manner  in  which  Chrid  will  bring  about 
this  happy  change :  and  this  alfo  is  fet  forth  in  two 
different  expreffions.  (i.)  He  is  commiiRoned  to  ap- 
point thefe  things  for  them.  The  word  fignifies  to 
ordain  by  a  judicial  fentence.  Chrift  as  King  in  Zion, 
is  invelled  with  the  higheit  authority  :  God  has  com- 
mitted to  him  all  judgment.  All  the  inhabitants  of 
Zion  are  his  fubjeds :  and  he  paffes  a  fentence  in  their 
favours,  adjudging  them  to  have  their  aflies  rem.oved, 
and  a  beautiful  crown  put  upon  their  heads, — appoint- 
ing them  to  ceafe  from  their  mourning,  and  to  be  a- 
nointed  with  frefn  oil — and  decerning  that  they  fliall 
be  fet  free  from  the  fpirit  of  heavinefs,  and  arrayed 
with  the  garment  of  praife.  (2.}  He  is  fent  to  give 
unto  them — what  he  has  thus  appointed  for  them.  As 
all  judicial  authority  is  committed  to  Chriit,  fo  he  has 
all  fulnefs  lodged  in  bis  hand, — and  has  fufficient 
power  to  put  in  execution  every  fentence  that  he  pro- 
nounces. Every  branch  of  the  government,  in  this 
fpirituai  kingdom,  is  laid  upon  his  fiioulders. 

Some  further  enlargement  upon  each  of  thefe  par- 
ticulars, is  ail  that  we  intend  on  this  fubjecl.  And, 
at  this  time,  all  that  we  can  hope  to  overtake  will  on- 
ly be  fome  fiiort  illuftration  of  the  lirfl,  with  a  few  In- 
ferences  for  Improvement. 

For  illuflratlng  the  charader  of  thofe  mourners 
who  are  inhabitants  of  Zion,  and  who  have  an  interefl 

in 


312  ^'he  Mourners  in  Zion 

in  the  mediation  of  Chrifl:,  all  that  we  propofe,  is  only 
to  mention  a  few  things  in  which  their  mourning  difr 
fers  from  that  of  others.  This  v/orld,  ever  fince  the 
entry  of  lin,  is  full  of  mounters — Ma7i  is  born  unto 
trouble,  as  the  /parks  fly  upward.  There  is  no  n^an 
who  has  not  his  fnaie  of  it;  though  fome  have  a 
far  larger  Ihare  than  others.  And  the  children  of 
Zion  are  not  lefs  expofed  to  it  than  other  men.  They, 
as  well  as  others,  are  born  crying,  live  complaining, 
and  die  groaning.  To  all  the  common  miferies  of  life, 
they  are  as  much  expofed  as  others.  Many  things 
are  matter  of  forrow  to  them,  by  which  the  reft  of 
mankind  are  not  affected.  They  do  not  expecl  to 
enter  the  kingdom  but  through  manifold  tribulations. 
And  neither  the  degree  of  outward  trouble  that  they 
fuffer,  nor  the  degree  of  forrow  arifing  from  it,  can 
diftinguifh  them  from  thofe  who  flill  dwell  in  the  city 
ofdeftrudion.  But  there  is  an  elTential  and  fpecific 
difference  between  their  mourning  and  that  of  others. 
By  attending  to  this  difierence,  you  may  both  learn 
how  you  fliould  be  exercifed  if  you  wifli  to  keep  fuch 
a  fail  as  God  has  choien, — and  may  have  an  opportu- 
nity of  trying  whetlier  you. are  genuine  children  of 
Zion  or  not. 

Now,  the  m^ourners  here  f[:oken  of  differ  from  all 
others,  in  the  following  refpecls. 

I.  In  refped  of  the  fpring  or  principle  of  their 
mourning.  All  men  have  natural  alfedions,  capable 
of  being  execited  by  natural  means.  Thofe  things 
'that  are  agreeable  to  our  appetites  and  defires — natu- 
rally excite  in  us  joy  and  delight ;  as  naturally  is  for- 
row excited,  and  mourning  produced  by  what  is  hurt- 
ful or  difagreeabie.  But  the  mourning  by  v/hich  the 
children   of  Zion  are  diiiinguiflied  is  v/holly  fuperna- 

tural. 


'   CharaSierlzed.  3 1 3 

tural.     No  natural   caufe   can  produce ; — no  natural 
motive  can   excite  it.     They  mourn,  as  others  clo,  in 
a  natural  way,  for  what  is  contrary  to  their  natures, 
and  is  confidered  as  hurtful  to  them.     But  they  like- 
wife  mourn  for  what  is  mcfl:  agreeable  to  their  nature, 
in  its   prefent  corrupt  Hate.     Yea  the  corruption  of 
their  nature  is  itfelf  a  priiicipal  caufe  of  their  mourn- 
ing:  and  therefore,  it  can  proceed  from  no  principle 
inherent  in  corrupt  nature.     It  is  the  fruit  of  the  Spi^ 
rit  of  grace  ^  and  ofjupplication;  which  Go^  pours  out 
upon   the  inhabitants  of  Jeriifalem,  according  to  his 
promife.     And,  like  all  the  other  graces  of  the  Spirit, 
it  is  exercifed  or  not, — -it  is  exerciied  in  a  greater,   or 
in  a  lefs  degree,  not  merely  according  to  the  caufe  that 
the  perfon  has  to  mourn, — but  according  to  the  mea- 
fare  of  the  w^orking  of  the  Spirit  of  God  upon  the  foul. 
David   had  furely  never  more  caufe  to  mourn,  than 
after  he  had   llain  Uriah  the  Hittite,   and  debauched 
his  wife  :  yet  even  for  this  he  did  not  m.ourn,  till  the 
Lord  fpake  to  his  heart,  by  the  inflrunientality  of  the 
prophet  Nathan  :  and  then,  a  plain  intimation  of  for- 
givenefs  did  not  prevent  his   mourning  very  deeply. 
If  you  find  yourfelf  always  alike  difpofed  to  the  mourn- 
ing exercife; — if  you  can  mourn  when  you  pleafe, — 
or  if  you  always  m.ourn  moil:  deeply  when  you  have 
raoif  to  mourn   for, — then  your  mourning  is  ilill  but 
natural :  and  you  are  none  of  the  perfons  charadleri- 
zed  in  the  text.     It  is  otherwife  if  you  have  felt  the 
natural  hardnefs  of  your  heart,  rendering  you  incapa- 
ble of  that  mourning  which  is  your  duty, — even  W'her\ 
you  are  fenfible  that  you  have  maich  caufe :   and  if, 
when    enabled    to  mourn,  you  have   found  yourfelf 
powerfully  drawn  to  that  exercife,  by  means  of  a  be- 
lieving viev/  of  Cbrifl,   as  pierced  for  your  fin,   and 
«  pierced 


3 14  '^hc  Mourners  in  Zion 

pierced  by  it.  As  the  look  of  faith  is  neceflarily  con- 
neded,  in  the  promife  of  God,  with  evangehcal 
mourning, — fo  it  is  only  he  who  implants  the  grace  of 
faith,  that  can  enable  any  fmner  to  mourn,  after  a 
godly  fort. 

2.  in  refpecl  of  the  objedis  for  whom  they  mourn. 
Self  is  always  the  reigning  principle,  wdth  unrenewed 
men:  and  they  can  never  mourn  fincerely,  but  for 
thenifelves.  The  inhabitant  of  Zion  mourns  alfo  for 
iiimfelf :  and,  while  aduated  by  a  principle  of  felf- 
prefervation,  it  muft  be  fo.  When  he  finds  hi mfelf  in 
trouble,  or  expofed  to  danger, — when  he  is  deprived 
of  what  he  loved,  or  kept  fliort  of  what  he  defu'ed,— 
when  his  hopes  are  difappointed — or  his  fears  realized, 

he  cannot  chufe   but   mourn  :    for  the  Chriftian  is 

not  diverted  of  human  nature,  when  endued  with  fu- 
pernatural  grace.  But  fo  long  as  we  mourn  for  our- 
felves  only,  our  mourning  cannot  be  acceptable  to 
God.     The  true  Chriftian  mourns  alfo, 

(i.)  For  his  brethren:  for  every  fellow-creature 
whom  he  fees  in  mifery, — and  even  for  his  enemies, 
if  any  evil  befal  them.  It  is  the  exprefs  command  of 
God  to  rejoice  with  them  that  do  rejoice,  and  weep 
with  them  that  weep  *.  But  this  command  the  fons 
of  Zion  only  can  obey.  There  may  be  much  appear- 
ance of  humanity  in  a  wicked  man  ;  but  it  is  an  ap- 
pearance only.  He  loves  others,  as  far  as  they  are 
fubfervient  to  his  felf-love.  And  he  can  fympathize 
with  them,  or  mouin  for  them,  as  far  as  their  fufter- 
ings  tend  to  mar  his  own  gratification.  But  how  lit- 
tle diiinterefled  humanity  is  natural  to  men  in  their 
fallen  (late,  is  plain  Iroin  the  examples  of  the  moil 
refined  Pagans;—"\vho  not  only  indul^jed  themfelves 

in 

*  Rom,  xli,  15. 


Cbdracierized, 


3^5 


in  revenge,  arid  other  malignant  paflions  towards  their 
fappofed  enemies, — but  alfo  took  the  greeted  pleafure 
in  feeing  thofe  fellow-creatures  who  had  given  them 
no  offence,  deftroying  and  butchering  one  another : 
But  the  child  of  God  has  learned  to  love  his  neigh- 
bour as  himfelf :  and  therefore,  he  rejoices  in  his  neigh- 
bour's happinefs,  as  in  his  own;  and  he  grieves  for  his 
neighbour's  fuffeirings,  as  having  a  fellow-feeling  with 
him.  Though  that  neighbour  be  an  enemy,  he  pities 
him,  prays  for  him  to  God,  and  contributes  all  that  he 
can  for  his  relief.  He  can  even  mourn  for  the  fuf- 
ferings  of  an  irrational  animal ;  for  ibe  righteous  man 
regardeth  the  life  of  his  heafi ;  hat  the  tender  mercies 
of  the  wicked  are  cruel  '*.  The  prophet  Jeremiah  was 
himfelf  preferved,  amidft  the  calamities  that  befel  the 
Jewifh  nation  in  his  day  :  yet  he  fays, — Oh  I  that  my 
head  were  waters^  and  mine  eyes  a  fountain  of  tears^ 
that  I  might  weep  day  and  nighty  for  the  Jlain  of  the 
daughter  of  ray  people  f . 

(2.)  He  mourns  for  Zion,  for  the  church  of  God, 
So  the  words  of  the  text  are,  by  fome,  tranflated  :  to 
appoint  unto  them  that  mourn  for  Zion,  Every  true 
member  of  the  myllical  bodyt)f  Chrid — is  aflefied 
with  all  the  concerns  of  the  body.  A*id  he  is  but  a 
fahe  fon  of  the  church,  who  is  not  as  much  grieved, 
for  her  fuffeiings  as  for  his  own,  The  captives  in  Ba- 
bylon could  not  chuie  but  feel  their  own  fufferings; 
but  thefe  were  fwallowed  up  in  the  conhderation — « 
that  Jerufalem  was  defolate,  and  the  intereit  of  reli- 
gion and  the  church  of  God— fo  low.  They  fat  down 
and  wept  by  the  rivers  oj  Babylon^  when  they  remem^ 
bered  Zion :  and  it  was  for  this  that  they  hanged  their 
harps  upon  the  willows  '^,  In  New  Teitament  days, 
^  Q^q  the 

^  Prov,  xii.  10.         t  Jer.  ix.  i.         %  Pfal  cxxxvli-  i,  «. 


3i6  The  Mourners  in  Zion 

the  folemn  vvorflTip  of  God  is  not  confined  to  one  city  ! 
nor  is  the  cljitirch  limited  to  one  people.  And  there- 
fore religion  cannot  now  be  (b  much  affecled  by  the 
defolation  of  any  city,  nor  by  the  public  calamities 
that  befal  any  particular  nation.  But  they  are  ftran- 
gers  in  our  Ifrael  who  are  not  convinced,  that  in  our 
day,  there  is  much  caufe  of  mourning,  on  account  of 
the  ftate  of  the  church,  and  of  religion.  The  prero- 
gatives of  Chrift's  crown  are  alienated, — and  ufurped 
by  the  princes  and  great  men  of  the  earth.  The  pri- 
vileges of  his  fubjeds  are  wreft  from  them,  and  their 
complaints  and  remonftrances  on  that  account  are  dif- 
regarded, -Seven  by  thofe  who  fliould  be  the  guardians 
of  thefe  privileges.  The  propagators  of  the  groifell 
errors,  who,  in  the  purer  tiimes  of  our  church  would 
have  been  fubjedted  to  the  feverell  cenfures,  are  now 
diffhilTed  by  her  judicatories,  without  any  cenfure  at 
all;  and  even  continued  in  the  cfncc  of  public  teach- 
ers. The  heritage  of  God  is  oppreiTed;  and  every 
attempt  to  feek  relief  for  her,  is  difcountenanced  and 
difcouraged.  The  ordinances  of  Chrifl:  are  corrupted, 
and  proftituted  by  the  adniiflion  of  infidels,  of  fcan- 
d^lous  and  profane  *perfons  to  a  participation  in  the 
feals  of  God'*  covenant, — -The  church  is  rent  by  num- 
berlefs  divifions,  and  the  life  of  religion  w^ormed  out, 
by  controvcrfies  and  mutual  animofities.  The  power 
of  godlinefs  is  little  known,  and,  with  many,  who  yet 
call  themfelves  Chriflians,  the  form  of  it  is  fcarcely 
retained.  Ignorance  and  indifference  about  fpiritual 
things, — profanity  and  diflipation,  uncleannefs,  fraud, 
and  every  other  vice  abound  among  church  members: 
nor  are  the  proper  means  ufed  to  purge  out  the  old 
haven.  On  all  thefe  accounts,  the  gracious  prefence 
cf  God,  is,  in  a  fad  meafure  withdrawn  :  and  they 

who 


Char  a  dlerized,  3 1 7 

who  are  truly  exercifed  to  godlinefs — go  mourning 
without  the  Sun.  Are  not  thefe  things  matter  of  for- 
low,  to  every  lover  of  Zion  ?  Or  is  it  poilible  for  any 
friend  of  Zion's  King,  to  iland  by  unconcerned,  and 
fee  him  fo  grievoully  wounded  in  the  houfe  of  his 
friends.  If  thefe  things  are  not  matter  of  grief  to 
you, — you  are  none  of  the  perfons  fpoken  of  in  the 
text.  All  the  true  mourners  in  Zion  are  perfons  who 
Jtgh  and  cry  for  all  the  ahominations ^  that  are  done  in 
the  midji  thereof  *". 

(3.)  He  mourns  for  Chrift.  This  is  the  true  fruit 
of  fuch  an  out-pouring  of  the  Spirit  of  grace  and  fup- 
plication  as  God  hath  promifed  :  and  this  is  the  grand 
criterion  of  evangelical  mourning;  Chrift  is  now  be- 
yond the  reach  of  all  forrow  and  mifery ;  10  that  we 
can  have  no  occafion  to  mourn  on  account  of  any 
thing  in  his  prefent  perfonal  eftate. — But  he  was  once 
defpifed  and  rejected  of  men ^'— a  man  of  forrow s^  and 
acquainted  with  grief  He  was  fubjecl  to  all  the  mi- 
fery that  the  rage  of  men  and  the  malice  of  devils, — 
yea,  to  all  that  his  Father's  wrath  could  inflid.  ,And 
all  this  was  owing  to  the  lins  of  his  people,  imputed  to 
him.  Never  Avill  any  perfon  be  duly  affedled  with 
fin,  till  he  fee  it  in  this  light,  and  mourn  for  it 
on  this  account.  The  true  mourners  in  Zion  have 
got  a  believing,  view  of  their  own  lin,  as  laid  upon 
Chrift,  and  puniflied  in  his  perfon  :  and  therefore  they 
confider  every  iin  that  they  have  committed,  as  a  mor- 
tal wound  given  to  him.  They  confider  themfelves 
as  not  lefs  guilty  of  his,,death,  than  they  who  adlually 
drove  the  nails  into  his  hands  and  his  feet.  The  dif- 
honour  done  to  Gt>d,  by  the  fms  of  the  chofen  feed  of 
Chrift,  could  no  otherwife  be  v/iped  off,  than  by  his 
fubmitting  to  be  wounded  and  bruifed  by  divine  juf- 

Q^q  2  tice 

*  Ezek.  ix.  4« 


3 1 8  ^he  Mourners  in  Zion 

tice  on  that  account.  And  its  being  the  procuring 
caufe  of  Chrift's  fufferings,  is  that,  which,  above  all 
other  conliderations,  wrings  the  heart  of  a  true  peni- 
tent, and  caufes  him  to  mourn  for  fin,  as  one  mourneth 
for  en  only  Son  :  he  is  in  bitternefs  for  him^  as  one  is 
in  bitternefs  for  afirjl-born  *. 

3.  Thefe  mourners  differ  from  all  others,  in  re- 
fpedl  of  the  fubjedt  of  their  grief,  or  the  things  for 
which  they  mourn  :  as  will  appear  from  the  following 
inflances : 

(^i.)  They  mourn  for  fin,  as  well  as  for  fuffering; — 
for  the  grounds  and  caufes  of  God's  controverfy,  as 
well  as  for  the  fevereft  pleadings  of  it.  Let  a  wicked 
man  efcape  punifhment,  and  he  will  never  be  truly 
grieved  on  account  of  his  fin.  Sin  is  ftill  the  objed: 
of  his  love  and  choice  :  and  he  mourns,  not  becaufe 
he  has  finned ;  but  becaufe  he  cannot  be  allowed  to 
lin  with  impunity.  It  is  not  properly  his  own  fin,  but 
the  jufl:ice  and  holinefs  of  God,~the  If  vidnefs  and 
extent  of  his  law,  and  the  inexorable  feverity  of  its 
penalty, — that  are  the  true  caufes  of  his  n.ourning. 
The  child  of  God,  on  the  contrary,  is  filled  with  love 
to  the  beauty  of  holinefs, — he  is  perfedlly  reconciled 
to  the  feverity  of  divine  juftice :  he  efteems  the  law 
of  God  to  be  holy,  and  juit,  and  good.  Sin  he  con- 
fiders  as  indeed  an  abominable  thing; — hated  of  God, 
and  hateful  in  itfelf.  He  fees  himiclf  wholly  defiled 
by  it :  he  lothes  himfelf,  and  repents ; — ^^mourning,  as 
Job  did,  in  dufl:  and  afiies. 

'  (2.)  They  mourn  for  the  filthinefs,  as  well  as  the 
guilt  of  fin.  Many,  \  fear,  apprehend  that  they  mourn 
ior  fin,  when  the  real  caufe  of  their  mourning  is  only 
the  mifery  that  fin  brmgs  upon  ;hem,  or  the  connec- 
tion 

*  Zech.  xii.  10 


CharaBerized,  319 

tion  that  God  has  eftablifned  between  iin  and  mifery. 
— Do  you  mourn  only  for  fin,  as  tending  to  draw  down 
mifery  upon  your  head;  or  do  you  alfo  mourn  for  it, 
as  tending  to  deface  the  image  of  God  upon  you, — to 
render  you  lothfome  and  abominable  in  nis  light, — 
and  to  exclude  you  from  all  comfortable  fellowfliip, 
and  communion  with  him?  If  you  are  a  true  fon  of 
Zion,  there  is  nothing  that  you  fo  much  defire,  as  to 
be  like  God,  and  to  fee  him  as  he  is  :  You  know  that 
nothing  but  fin  can  prevent  the  gratification  of  this 
drfire.  You  therefore  hate  fin  above  all  vile  things, 
and- mourn  deeply  for  the  fpirituai  pollution  which 
you  have  contradled  by  it. 

(3.)  They  mourn  for  the  fin  of  their  nature,  as  well 
as  for  the  fin  of  their  life  and  converfation.  A  natu- 
ral confcience  may  be  affedted  with  fuch  actual  fins  as 
the  perfon  may  have  committed  :  and  under  its  influ- 
ence, an  un regenerate  perfon  may,  in  a  fort,  mourn 
for  thefe;  efpecially  if  they  have  expofed  him  to 
fhame  or  mifery  in  the  fight  of  men.  But  if  you 
mourn  in  an  acceptable  manner,  you  will  be  humbled 
for  your  moft  fecret  fins,  to  which  God  and  your  own 
confcience,  have  alone  been  privy,  as  Vvcli  as  for  thofe 
that  are  known  to  all  the  world.  You  will  know,  and 
be  grieved  for  the  plagues  of  your  heart,  as  well  as  for 
the  nregularities  of  your  outward  life.  Yea,  you  will 
trace  the  ftreams  of  adlual  fin,  to  the  fountain  of  ori- 
ginal fin  in  your  corrupt  nature;  and,  in  the  bitter- 
nefs  of  your  heart,  you  will  cry  out  with  David,  j&^- 
bold  I  was  JJmpm  in  iniquity:  and  in  Jin  did  my  mo- 
ther conceive  me  *, 

(4.)  They  mourn  for  fins  againil  Chriii  and  the 
gofpel,  as  v^^ell  as  for  thofe  againil  God  and  the  law. 

I  do 


320  Ihe  Maiirners  in  Zion 

I  do  not  mean  to  infinuate  that  there  is  any  fin  agahifl 
Chnfl  and  the  gofpel,  that  does  not  alfo  tranfgrefs  the 
law  of  God,  and  ultimately  terminate  againft  himfelf. 
Neither  is  there  any  fin  againfl:  the  law,  committed 
by  thofe  who  enjoy  the  gofpel,  which  does  not  alfo 
tend  to  diilionour  the  gofpel,  and  imply  contempt  of 
the  authority  of  Chrift. — But  as  the  covenant  of  works 
admitted  of  no  Mediator;  fo  the  law%  as  given  to 
Adam,  in  its  covenant  form,  could  not  point  out  the 
duties  that  w^e  now  owe  to  Chriil,  in  his  m.ediatory 
charader,  nor  forbid  thofe  fins  dire^ly,  that  terminal 
againfl  the  gofpel  revelation.  Confequently,  they 
who  are  flill  under  that  covenant,  and  are  influence'd 
by  the  fpirit  of  it, — though  they  may  be.  affeded  with 
thofe  fins,  that  terminate  more  immediately  againf(| 
the  law  in  that  form, — they  feldom,  or  never,  are 
touched  with  a  fenfe  of  their  unbelief,  or  their  natural 
enmity  againft  Chrifl,  and  the  way  of  falvation  thro' 
his  imputed  righteoufnefs.  They  go  about  to  repair, 
the  broken  covenant  of  works,  and  mourn  becaufe 
they  find  it  impoifible  to  fucceed :  but  tU^y  do  not 
mourn  for  their  w  ant  of  an  intereil  in  the  covenant 
of  grace,  nor  for  their  unwillingnefs  to  enter  within 
the  bond  of  that  covenant. — The  evangelical  mourner, 
on  the  contrary,  will  be  humbled  for  his  remaining 
attachment  to  the  covenant  of  works;  and  for  that 
legal  difpofition,  which  ftill  inclines  him  to  feek  righ- 
teoiifnefs,  not  by  faith,  but  as  it  were  by  the  works  of 
the  iav^.  His  unbelief  he  will  confider  as  the  great- 
til  of  all  his  fins,  and  that  which  binds  the  guilt  of  all 
lis  other  fins  upon  his  back.  His  enmity  againfl 
Chrifl  and  the  covenant  of  grace,  will  affed  him  more 
deeply  than  all  his  tranfgrefiions  of  the- law  of  works. 
/,nd  he  will  mourn  for  all  his  fin,— not  fo  much  be- 
caufe 


Charadlerlzed,  321 

caufe  it  is  againil  the  law  as  a  covenant, — as  becaufe 
it  is  againit  the  law  of  Chrifl,  and  implies  contempt 
of  his  mediatory  authority, 

(5.)  They  mourn  for  the  iins  of  others,  as  well  as 
for  their  own.  So  long  as  a  peribn  is  actuated  only 
by  felf,  and  his  fear  of  wrath  is  the  principal  fource  of 
his  mourning, — he  will  think  of  tbofe  fins  only,  which 
he  apprehends  may  be  punifhed  in  his  own  perfon : 
and  feldom  has  he  any  trouble,  unlefs  about  his  own 
perfonal  ads  of  fin.  In  fo  ifar  he  adls  a  foolifh  part, 
even  upon  his  own  principles ;  for  theie  are  many 
cafes,  in  which  a  man  may  juflly  be  punifhed  for  fins 
committed  by  others.  The  Lord  has  threatened  to 
vijtt  the  iniquities  of  the  fathers  upon  the  children^  unto 
the  third  and  fourth  generation  of  them  that  hate  him. 
And  we  expofe  ourfelves  to  this  threatening,  if  we 
know  the  fins  of  our  progenitors,  and  do  not  mourn 
for  them.  The  fins  of  public  bodies  God  often  pu- 
niflies  by  public  judgments :  and  every  member  of  a 
church  or  nation  has  contributed  as  much  to  the  ge- 
neral provocation,  as  will  juftify  the  Judge  of  all  the 
earth,  in  laying  upon  him  a  fhare  of  the  public  cala- 
mity. Hence,  even  they  whofe  highefl  aim  is  to  e- 
fcape  punifiiment,  may  fee  it  their  interelt  to  be  hum- 
bled for  the  fins  of  others,  in  many  cafes,  as  well  as  for 
their  ovv^n.— -In  all  cafes,,  the  genuine  children  of  Zion 
confider  it  as  their  duty  to  mourn  for  ail  the  fin  that 
they  are  acquainted  with.  The  dilhonour  done  to 
God  by  fin-^is  a  principal  thing  that  affecls  them : 
and  this  is  the  fame  whether  the  fin  was  committed 
by  themfelves  or  by  others.  They  cannot  fee  tranf 
greffors,  without  being  ^nVz;^<3f,  becaufe  they  keep  not 
God's  Iaz&,  The  fins  of  pad  generations,  as  far  as  he 
knows  themj — the  fins  of  the  church  and  nation  to 

which 


523  ^he  Mourners  in  Zion 

which  he  belongs, — the  fins  of  private  perfons,  to  which 
he  is  a  witnefs, — and  all  the  fin  that  he  hears  of  in  the 
world,  will  he  confidered  as  matter  of 'deep  humilia- 
tion, hy  every  real  Chriflian. 

4.  The  Mourners  in  Zion  differ  from  all  othet 
mourners,  in  vefpedi:  of  the  fruits,  and  effeds  of  their 
forrow.  Of  this  diiference  an  infpired  apoflle  takes 
particular  notice  *.  Godly  for  row,  fays  he,  worketh 
repentance  to  Jalvaticn,  not  to  he  repented  of :  hut  the 
forrovo  of  the  world  worketh  death.  For,  behold,  this 
felf-jame  thing  that  ye  forrowed  after  a  godly  fort, 
what  carefuhiefs  it  wrought  in  you,  yea,  what  clearing 
of  yourfelves,--~-yea,  what  indignation, — yea,  what 
fear, — yea,  what  vehement  defire, — yea,  what  zeal,-^ 
yea,  wjhat  revenge.  V/e  cannot  take  particular  notice 
of  alHhefe  effeds  of  godly  forrow,  at  this  time;  tho' 
a  proper  explication  of  fuch  a  palfage,  could  time  al- 
low, might  be  of  lingular  ufe.  You  may  take  the 
general  fenfe  of  it  in  the  following  paraphrafe : 

*  Inflead  of  being  diffatisfied  with  myfelf,  becalife  I 

*  made  you  forry,  by  thofe  reproofs  which  1  tendered 

*  to  you  in  my  former  letter,  1  have  reafon  to  rejoice, 
'  when  I  confider  the  happy  ehcds  that  your  forrow 
'  has  produced.     It  may  be   confidered  as  a  general 

*  maxim,  that  godly  forrow,  wdierever  it  obtains,  pre- 

*  duces  that  repentance,  ttiat  change  of  heart  and  life, 

*  which  is  neccifarily  connecled  with  falvation,  and  of 

*  which  no  man  has  caufe  to  repent:  whereas  that  for- 
'  row  which  tlie   men   of  the  world  feel,  whatever  be 

*  the  cuufe  of  it,   tends  to  fink  their  fpiiits,  to  hallen 

*  their  death,   and  even  to  aggravate  their  eternal  mi- 

*  fery.  This  maxim  has  been  clearly 'verified  in  you. 
'  Your  forrow  has  been  cf  a  godly  fort  :  and  it  is  ma- 

*  nifefr,  that  it  hath  produced  in  you  a  wonderful  de- 

•  gree 

*  2  Cor  vii.  ic,  ii. 


Characlerizech 


323 


f  gree  of  care  and  diligence,  both  in  reforming  what 
••Aad  been  amifs,  and  in  guarding  againfl  the  like, 
'  iince  that  time  :  and  a  furprifing  concern  to  vindi- 

*  cate  yourfelves,  as  far  as  you  were  confcioiis  of  inno- 

*  cence.     It  has   produced  a   laudible  indignation  a- 

*  gaiiift  thofe  linful  and  fcandaious  pradjces  that  were 
f  formerly  tolerated  among  you, — and  a  holy  caution, 

*  jealoufy,  and  circumfpedion,  left  any  thing  of  that 
'  kind  fhould  be  repeated.     It  has  inflamed  you  with 

*  earneft  deiire  after  a  thorough  reformation,  and  with 

*  ardent  zeal  in  endeavouring  to  attain  it.     Yea,  tho' 

*  you  know  that   Chriftians  are  neither  required  nor 

*  allowed  to  harbour,  or  to  execute  revenge  againft 
'  thofe  who  have  offended  or  injured  them  ;  jet,  your 

*  zeal  for  the  honour  of  rehgion  has  been  manifefted 
'  in  your  inlliding  due  cenfure  upon  the  offender;  nor 
'  can  you  be  fatisfied  with  yourfelves,  for  having  con- 
'  nived  at  him  fo  long.     And  you  give  up  to  deilruc- 

*  tion  thofe  lulls,  from  which  the  offence  proceed - 
'  ed.' 

Agreeably  to  this  inftance  among  the  Corinthians, 
the  difference  between  the  efFecfs  of  evangelical 
mourning,  and  thofe  of  every  fpecies  of  v/orldly  ior=- 
row,  will  appear  in  the  following  particulars : 

(1.)  V/hereas  the  forrow  of  the  world  excites  men 
to  take  methods  of  their  own  devifing,  to  ftill  the  cla- 
mours of  confcience  ;~-the  mourning  here  intended 
leads  to  that  remedy  which  God  himfelf  hath  provi- 
ded. An  awakened  confcience  is  a  mifery  from  which 
every  perfon  who  feels  it  mull  wifli  to  be  delivered. 
To  be  comfortably  delivered,  there  is  but  one  method : 
and  that  no  perfon  will  make  trial  of,  till  the  power 
of  divine  grace  determine  him  to  it.  Hence  feme,  undef 
the  horrors  of  remorfe,  betake  themfeives  to  the  hurry 
^  R  r  of 


324  The  'Mourners  in  Zion 

of  worldly  bufiriefs :  like  Cain,  who  endeavoured  to 
divert  the  clamours  of  confcience,  by  building  a  city,. 
Othcrs  have  recourfe  to  a  method  ilill  more  prepolte- 
rous :  thinking  to  drown  the  voice  of  confcience,  in 
their  cups, — they  employ  their  minds  in  a  continued 
round  of  guilty  pleafures ;— and  thus,  to  avoid  the 
trouble  of  prefent  thinking,  they  lay  up  for  themfelves 
a  copious  fund  of  future  remorfe.---Some  purfae  me- 
thods  more  refined,  ihough  alike  ineffedual ;  they 
have  recourfe  to  vo-vs,  and  refolutions,  and  perhaps  to 
external  and  temporary  reformation  ;  as  if  any  future 
amendment  could  make  atonement  for  pail  crimes,  or 
procure  the  remiffion  of  former  fms.  By  fuch  me- 
thods, the  confcience  is  often  lulled  afleep  for  a  time, 
but  it  mull  have  a  more  dreadful  awakening  another 
day:  and  fhe  lall  Hate  of  that  man  is  worfe  than  the 
firfi  But  true  evangelical  mourning  leads  to  the 
blood  of  fprinkling,  as  the  only  thing  that  can  purge 
the  confcience  from  dead  works.  The  fame  blefTed 
Spirit,  that  difcovers  to  the  perfon  the  plague  of  his 
heart,  difcovers  alio  the  remedy.  He  determines  him- 
to  rely  upon  the  righteoufnefs  of  Chriit,  as  icveaied 
from  faith  to  faith,  and  upon  the  gracious  promife  of 
God,  through  Chrifl,  for  paidon  and'peace.  As  the 
fruit  of  his  peace  with  God,  peace  is  infufed  into  his 
coiifcience  :  and  as  he  faw  the. exceeding  flnfulnefs  of 
fin,  m  the  giai^  of  the  fufFerings  of  Chriit,— -fo  in  thefe 
iufferings  he  finds  a  fovereign  remedy  for  a  confcience 
wounded  b>  fin.        ' 

(2  )■  Whereas  the  fcrrow  of  the  w^orld  worketh 
death,  crucifies  the  falfe  hopes  that  the  man  had  en- 
tertained, of  fafety  in  the  \^ay  of  fin,  and,  when  rifing 
to  excefs,  tends  to  drive  him  to  deipair;  fo  that,  un- 
der an  apprehenfion  of  the  impoiubiiity  of  his  being 

faved, 


Chara6leriz€d, 


32; 


faved,  he,  it  may  be,  puts  an  end  to  his  wretched  hfe, 
and  cads  bimfelf,  with  his  own  hand,  into  that  hell 
which  he  fearedi — The  Chriftian's  mourning,  on  the 
contrary,  is  a  happy  mean  of  his  being  begotten  again 
to  a  lively  hope,  by  the  refurredtion  of  Jefus  Chrift — 
Convinced  of  his  abfolute  need  of  Chrift,  defpairing  of 
falvation  in  any  other, — he  cads  the  anchor  of  his 
hope  within  the  vail :  and,  alTured  that  that  ground 
can  never  fail  him, — he  is  enabled,  without  cealing  to 
mourn,  and  be  aftiamed  before  God,  on  account  of  his 
fin, — to  rejoice  in  hope  of  the  glory  of  God, 

(3.)  The  fovrov?  of  the  v^^orld  inflames  the  perfon's 
enmity  againft  Gcil,  and  drives  him  headlong  upon 
the  thick  boffes  of  his  buckler.  He  fees  God  to  be 
his  enemy,  armed  with  the  flaming  fword  of  avenging 
juflice  againft  him,  and  ready  to  inflid  upon  him  the 
.punilhment  that  his  iin  deferves.  By  this  iight,  his 
natural  enmity  againft  God  is  irritated.  Inftead  of 
taking  hold  of  his  ftrength,  that  he  may  make  peace 
with  him,  the  iinner  hardens  himfelf  againft  him  more 
and  more, — till  his  enmity  rifes  to  an  infernal  perfec- 
tion. Hence,  even  in  this  world,  the  moft  abandon- 
ed linners  are  often  thofe  who  have  fometime  had 
iharp  convictions :  and  hence,  in  the  world  to  come, 
where  this  kind  of  forrow  ihall  have  rifen  to  the  great- 
eft  poffible  height,  every  finner  will  be  a  very  devil, 
for  malice  and  enmity  againft  God.  But  the  Chrif- 
tian's  mourning  has  a  quite  contrary  effed.  It  ftirs 
him  up  to  embrace,  with  cheerfulnefs,  the  offers  of 
peace  and  reconciliation  with  God.  Being  accompa- 
nied with  hatred  of  Iin,  it  ferves  to  increafe  his  love  to 
God,  to  his  holy  law,  and  to  his  fervice.  It  fills  him 
with  holy  jealoufy,  left  he  return,  as  the  dog  to  his 
Tomit,  to  thofe  finful  courfes  that  have  eoft  him  fo 

R  r  2  much 


326  The  Mourners  in  Zion 

rtiuch  grief.  It  even  works  in  him  a  holy  revenge, 
as  Paul  expreffes  it,  againft  thofe  lufts  and  corruptions, 
which  formerly  led  him  aftray.  And  nothing  will  fa- 
tisfy  that  revenge,  but  their  being  ufed  like  Agag, 
whom  Samuel  brought  JGrth,  and  hewed  in  pieces,  he-- 
fore  the  Lord  in  GilgaL 

(4.)  In  a  word,  that  forrow,  or  mourning  for  lin, 
that  may  be  found  in  an  unrenewed  man,  leaves  him 
the  fame  that  it  found  him.  The  fountain  of  fin  in  his 
nature  is  never  dried  up.  The  corrupt  habits  and 
difpofitions  of  his  foul  are  never  changed.  And  there- 
fore, though  the  H  reams  of  adlual  fin  may  be  ftopt  for 
a  time,  or  diverted  into  another  channel, — they  can 
only  be  as  a  brook  dammed  up,  that  rifes  by  degrees, 
till  it  breaks  over  all  mounds,  and  cuts  a  new  channel 
for  itfelf.  As  the  principle  of  corruption  remains  un- 
fubdued,  he  is  the  fame  impenitent  finner  fi:ilL — That 
godly  forrow,  on  the  contrary,  which  is  to  be  found  in 
thofe  that  mourn  in  Zion,  worketh  repentance  not  to 
he  repented  of.  The  perfon,  convinced  both  of  the 
evil  and  folly  of  thofe  finful  courfes,  in  which  he  was 
formerly  engaged, — and  encourag^ed  by  a  heart-affedt- 
ing  view  of  the  mercy  of  God  in  Chrift,  turns  from  fin, 
with  lothing  and  abhorrence  of  it, — he  turns  to  God 
with  full  purpofe  of  heart,  and  from  that  time  forth, 
perfifts  in  a  conflant  and  habitual  endeavour  to  walk 
with  him,  in  all  the  ways  of  new  obedience.  Where- 
as, formerly  he  run  on  in  fin,  as  all  wicked  men  do, 
and  did  not  keep  God's  law, — now  he  runs  the  way  of 
God's  commandments,  with  cheerfulnefs  and  enlarge- 
irient  of  heart. 

We  fiiall  conclude,  for  the  time,  with  two  or  three 
Inferences  from  what  has  been  faid, 

I.  The 


GharaSierhed.  327 

,    r.  The  inhabitants  of  Zion  have  no  reafon  to  be 
id^iiappointed  or  difcouraged,  at  finding  much  caufe  of 
mourning  in  their  lot.     All  that  ever  were  genuine 
children  of  Zion  were  mourners.     And  why  (hould 
not  you  ?     The  King  of  Zion  himfelf,   while  in  this 
world,  was  a  man  of  forrows,   and   acquainted   with 
grief.     And  furely  the  fervant  is  not  greater  than  his 
Lord,  nor  the  difciple  than  his  Mailer.     You  was  ne- 
ver enticed  into  the  fervice  of  Chrift,  by  any  delufive 
promifes  of  exemption  from  thofe  evils  that  you  now 
feel.     You  was  faithfully  warned,  that  through  much 
tribulation  you  mull  enter  into  the  kingdom.     You 
have  been  told,  that  Satan  would  aflault  you,  both 
w^ith  his  wiles  and  his  fiery  darts;  and  that  you  would 
find  it  neceflary  to  wrellle,  even  againil  principalities 
and  powers.     With  his  own  mouth,  your  blefled  Lord 
lias  informed  you,  that  the  world  w^ould  hate  and  per- 
fecute  you.     Yea,  God  himfelf  has  aflured  you,  that 
he  would  vifit  your  iniquities  with  rods,  and  your  fins 
with  chaftifements :  and  this  is  an  article  of  that  co- 
venant that  he  has  made  with  you  in  Chrift.     Why- 
then  fiiould  you  think  it  ftrange  concerning  the  fiery- 
trial,  that  is  come  to  try  you,  as  if  fome  uncommon 
thing  had  happened  to  you  ?  Do  you  not  fee  the  fame 
afflidions  daily  accompliflied  in  your  brethren  that 
are  in  the  world  ? — It  was  never  exemption  from  any 
of  thefe  things,   that  was  promifed  you ;  but  fupport 
under  them,  and  final  deliverance  from  them.     How 
is  it  then,  that  you  dare  entertain  a  thought,  prejudi- 
cial to  the  failhfulnefs.of  God  ;  or  harbour  a  doubt  of 
the  truth  of  his  word  of  promife,  on  account  of  fuch 
things  in  your  lot  ?  Rather,  thefe  are  a  partial  accom* 
plilbment  of  his  word  :  and  a  pledgfi  of  the  fulfilment 
of  the  other  part,  in  God*s  £ood  time  and  way. 

And 


528  ^he  Mourners  in  Zion 

And  what  lofs  do  you  fuftain  by  your  preftjnt  fuf- 
ferings  ?  Is  it  not  better  to  fuffer  thefe  light  affliclions 
here,  than  to  fuffer  eternal  wrath  and  mifery  hereaf-  . 
ter  ?  You  deferve  the  one,  as  richly  as  the  other. 
And  God  has  appointed  thefe  for  you,  as  means  of 
preventing  that.  Is  it  not  worth  while  to  wear  afhes 
for  a  feafon,  in  order  to  have  them  changed  for  the 
diadem  of  beauty,  in  the  ifiiie  I  Who  would  grudge 
to  fhed  a  few  tears,  if  it  were  but  for  the  honour, — .for 
the  exquifite  pleafure  of  having  Chriit  to  wipe  them 
away?  Is  not  iin  a  greater  evil  than  fuffering?  JDo 
you  not  mourn  more  deeply  for  the  one  than  for  the 
other?  And  has  not  God  himfelf  promifed  to  make 
the  one  a  mean  of  delivering  you  from  the  other?  By 
this  p?  all  the  iniquity  of  Jacob  he  purged:  and  this  is 
all  the  fruit,  to  take  away  his  Jin  *. 

Methinks  I  hear  fome  difconfolate  mourner  reply, 
'  Alas !  this  is  the  principal  ground  of  my  difcourage- 
'  ment.     I  know  that  God  has  promifed  to  make  af- 

*  fiidlions  ufeful,  as  means  of  fubduing  corruption,  and 
'  of  promoting  holinefs ;  but  it  is  not  fo  with  me.  My 
'  afflidions  have  been  various,  lading,  and  fevere;  and 

*  yet  my  fin  is  not  purged  av/ay.  IVIy  corruptions 
'  feem  to  gather  ftrength  under  my  fufferings,  and  the 

*  more  I  am   chaftifed,  the  more  vile  I  appear/ 

But  even  this  does  not  warrant  you  to  mourn,  as  they 
that  have  no  hope.  The  kingdom  of  God  cometh  not 
with  obfervation.  Few  know  exadlly  when,  or  how 
the  Lord  begins  to  work  favingly"  in  their  foals :  much 
lefs  is  every  Chrillian  fenlible  of  every  Hep  that  he 
takes,  in  carrying  on  his  work  in  them.  The  clean- 
iing  of  the  foul  proceeds  ufually  by  flow  and  imper- 
ceptible degrees.     And  it  is  never  perfed  in  this  life. 

The 

*  ifa,  xxvii.  s^-  ; 


Chara6ierlzed,  329 

The  man  according  to  God's  heart  confelTed,  that  i?ii- 
quities  prevailed  againjl  him  *.  And  that  apoftle  who 
laboured  more  abundantly  than  all  the  reft,  found  ftill 
a  law  in  his  members^  not  only  warring  againji  the 
law  ^/his  mind^  but  alfo  bringing  him  into  captivity  to 
the  law  of  fm  and  death.  He  groaned  under  the  re- 
mainder of  corruption  in  him,  as  under  a  body  of  death, 
accounting  himfelf  a  wretched  man,  till  he  was  deli- 
yered  from  it  f.  If  this  was  the  cafe  with  him,  why 
fhould  you  be  difcouraged  to  find  it  fo  with  you?  You 
cannot  be  perfectly  free  from  fin  in  this  life.  And 
you  may  confider  it  as  an  infallible  rule,  that  the  more 
progrefs  the  Spirit  of  God  makes,  in  purging  away 
your  fin,— the  more  fenfible  will  you  be  of  what  re- 
mains ;  and  the  more  deeply  will  you  be  difpofed  to 
mourn  on  account  of  it.  Kence,  your  growing  fenfe 
of  fin,  if  accompanied  with  a  growing  hatred  of  it,  and 
forrow^  for  it,  inftead  of  being  any  evidence  that  your 
afHiclions  are,  in  no  degree  blefied,  as  means  of  pur- 
ging away  your  fin,— may  be  viewed  as  a  certain  and 
comfortable  evidence  that  they  are. 

2.  The  exercife  of  humiliation,  and  mourning  for 
fin,  however  unpleafant  to  fleflr  and  blood,  i^  far  from 
being  either  a  needlefs  or  unprofitable  exerciie.  It  is 
difagreeable  to  liefii  and  blood  \  forforrowand  mourn- 
ing muft  always  be  fo.  No  difagreeable  aifedion 
can  be  excited  in  the  mind,  without  beiijg  accompa- 
nied with  painful  feelings.  Hence,  there  is  no  other 
rdigious  exercife,  to  which  men  have  generally  more 
averfion,  nor  any  that  ChriiliaiiS  themfeives  often  izi 
about  with  greater  reludance.  But  it  is  no  unneccf- 
fary  exercife:  for  we  have  always  much  fin  to  mourn 
for,,  and  to  mourn  for  fin  is  always  a  duty.     Vv^'hen 

iniquity 

*  Pial.  Lxv-  3.  f  Horn.  vii.  a?,  24. 


330  The  Mourners  in  Zion 

iniquity  of  all  kinds  abounds  fo  much,  as  it  does  in  our 
day,  among  all  forts  of  perfons,  it  cannot  be  improper 
to  fet  fome  time  apart,  whether  publicly  or  in  private,  to 
lament  over  it.  Neither  is  it  an  unprofitable  exercife. 
It  may  be  a  mean  of  impreffing  upon  our  minds  a 
deeper  fenfe  of  the  evil  and  bitternefs  of  iin,  of  bring- 
ing us  to  Chrift  for  renewed  intimations  of  pardon  and 
peace, — and  of  preparing  us  for  future,  and  eternal 
rejoicing.  It  may,  through  the  divine  bleffing,  be  a 
mean  of  Averting  from  ourfelves,  and  even  from  a  guil- 
ty church  or  nation,  thofe  judgments  that  fin  has  de- 
ferved:  or,  at  leaft,  of  obtaining  for  ourfelves  a  hiding 
in  the  day  of  the  Lord's  anger.  But  let  us  beware  of 
refting  in  outward  forms,  or  in  empty  profeffions.  If 
ours  is  iuch  a  fall  as  God  has  chofen,  we  muft  mourn 
in  the  manner  that  has  been  defcribed ;  and  this  day's 
work  muft  be  continued  through  all  the  reft  of  our 
lives.  Conilantly  and  habitually  muft  we  ligh  and 
cry,  for  all  the  abominations,  that  are  done  in  the  midft 
of  us. 

3.  There  can  be  no  acceptable  mourning  in  Zion^ 
that  is  not  accompanied  with  the  other  graces,  which 
are  thefruits  of  the  fame  Spirit.  It  muft  be  accompanie4 
with  faith  :  for  unlefs  we  look  to  Chrift,  and  fee  him, 
in  the  glafs  of  God's  v;ord,  as  wounded  for  our  tranf- 
greffions,  and  bruifed  for  our  iniquities,  we  can  never 
mourn  for  having  pierced  him.  It  muft^alfo  be  the 
fruit  of  the  renewed  influence  of  the  Spirit  of  grace ; 
and  faith  muft  drav/  fupplies  for  it,  from  the  fuinefs  of 
cu'ace  that  is  in  Chrift.  it  muft  be  accompanied  with 
love  to  God ;  for  unlefs  we  love  him  we  can  never  be 
grieved  for  his  diftionour;  nor  truly  lorry  for  what 
we  have  done  againft  him.  It  rnUt  be  accompanied 
with  repentance  :  .or  rather,  this  mourning  is  a  necef- 

fary 


Vhdracierized,  331 

fary  ingredient  in  true  repentance  ;  and  where  this  is, 
tio  other  ingredient  of  it  can  be  wanting.  There  can 
be  no  fincere  mourning  for  fin  without  turning  front 
it  to  God.-— It  mufl  be  accompanied  with  fome  degree 
of' reiigi ration  to  the  will  of  God,  whatever  tellinionies 
of  his  difpleafure  we  labour  under ;  for  we  never  can 
be  duly  fenfible  that  we  deferve  eternal  miftfry^  and 
yet  indulge  ourfelves  in  murmuring  at  the  little  fuf- 
ferings  of  the  prefent  life.  Yea,  it  mull  be  accompa- 
nied with  fome  degree  of  holy  joy  and  rejoicing.  Hovv-* 
ever  myfterious  and  unnatural  the  mixture  may  feenij 
to  thofe  who  are  ftrangers  to  the  life  of  godlinefs,- — • 
all  genuine  Chrillians  know,  by  experience,  that  it  is 
very  poliible  to  ht.  forrowful  and  yet  always  rejoicing, 
A  fight  of  the  mercy  of  God  in  Ghrift  is  necelTary  to 
evangelical  mourning : .  And  no  perfon  who  is  duly 
fenfible  of  his. fin  and  danger  without  Chrifl, — can  e- 
ver  fee  that  mercy  without  vehemently  rejoicing  in  it. 
While  the  children  of  Zion  mourn  for  the  gujlt  of  fin, 
they  rejoice  m  ChrilVs  atonement,  and  in  God's  pro- 
mife  of  forgive nefs.  They  mourn  for  tneir  own  vile* 
neis  and  pollution ;  but  they  rejoice  in  the  Lord  who 
fandiiieth  them.  They  mourn  and  groan  under  the 
weight  of  indwelling  corruption,  as  they  vvoula  under 
a  dead  carcafe  fixed  upon  their  back ,  but  in  the  af- 
fured  profped  of  dehverance  from  it,  they  rejoice,  and 
thank  God^  through  Jefus  Cthriji  their  Lord,  in  a  word^ 
They  mourn  on  account  of  the  fufFering  lot  that  is 
cali:  into  their  lap  in  this  world;  but,  at  the  fame  time, 
they  rejoice  in  hope  of  the  glory  of  God. 

4,  It  mufl  be  the  interellj  not  only  of  all  the  ge- 
nuine fons  of  Zion,  but  likewife  of  ail  the  linners  in 
Zion,  to  mourn,   and  that  alter  a  godiy  lort.     Sin  is 
^^  S  f  neceflarily 


332  The  Mourners  in  Zion 

neceflarily  conneded  with  forrow  :  and  it  muil  pro- 
duce mourning,  either  fooner  or  later.  You  were  all 
born  linners:  though,  perhaps,  fome  of  you  may  laugh 
at  the  dodrine.  All  of  you  that  are  capable  to  un- 
derfland  what  you  hear,  have  committed  much  adual 
fin,  as,  1  am  fure,  your  confcience,  if  it  is  filent  now, 
will  one  day  teftify.  You  all  feel  that  you  are  born 
to  mifery  :  and  this  is  a  demonftrative  proof  that  you 
are  born  (inners ; — for  a  God  of  infinite  juftice  cannot 
punifh  the  innocent :  nor  can  it  be  fuppofed  that  he, 
who  is  the  Fountain  of  all  love  and  beneficence,  will 
render  any  of  his  creatures  miferable  without  caufe. 
You  will  find  it  eafy  to  mourn  for  the  miferies  you 
fuffer :  indeed  it  is  not  eafy  to  keep  fuch  mourning 
within  proper  bbunds. — But  it  will  avail  you  nothing 
to  mourn  for  thefe, — unlefs  you  mourn  alfo  for  the 
caufe  of  them.  Neither  will  it  avail  to  mourn  for  fin 
as  the  caufe  of  mifery,  unlefs  you  mourn  for  it, 
at  the  fame  time,  as  having  debafed  your  nature 
diflionoured  the  Author  of  your  being,  and  ren- 
dered you  incapable  of  happinefs.  If  you  either 
harden  yourfelf  in  fin  ;  fo  as  not  to  mourn  for  it  at  all, 
or  fatisfy  yourfelf  with  mourning,  without  turning 
from  it, — or  reU  in  your  reptntance,  as  if  nothing  elfe 
was  neceflary  to  make  an  atonement  for  it, — and  fi- 
nally abide  in  any  of  theie  difpofitions ; — you  may  be 
all'ured  that  everlafiing  mourning  awaits  you :  yea, 
iveeping  and  wailing,  and  gnajhing  of  teeth  — But  if 
you  are  enabled,  ty  unitmg  with  Chiift  the  King  of 
Zion,  to  enter  yourfeives  among  Zion'^  genuine  chil- 
dren,— as  you  are  all  her  children  by  external  privi- 
lege and  proteflion ; — if  you  are  determmed  now  to 
mourn,  in  the  manner  that  you  have  heard  defcribed 

in 


Charadlerized.  333 

in  much  weaknefs, — then  you  may  firmly  hope  to  be 
delivered  from  all  caufe  of  mourning  in  a  little :  and 
brought  home  to  that  land,  where  death  htmgfwal^ 
lowed  up  in  vidlory,  the  Lord  himfelf  will  wipe  away 
the  tears  from  off  all  faces.  Let  me  then  conclude, 
exhorting  you,  in  the  words  of  the  Spirit  of  God,  by 
an  infpired  apoftle  *.  Draw  nigh  to  God,  and  he  will 
draw  nigh  to  you :  cleanfe  your  hands,  ye  finners, — 
and  pur ijy  your  hearts,  ye  double  minded.  Be  affliBed 
and  mourn  and  weep  ;  let  your  laughter  he  turned  to 
mourning,  and  your  carnal  joy  into  heavinefs,  Hum^ 
hie  yourf elves  in  the  fight  of  the  Lord^  and  he  will  lift 
^'ou  up. 


J»nics  ir.  8,  9>  i©. 


S  f  a  SERMON 


S  E  R  M  O  N     IX. 

The   Mourners   hi   Zion    Comforted, 


Isaiah  Ixi.  3, 

^— To  appoint  unto  thsm  that  mourn  in  Zion,  to  give  unto  them  beauty 
for  ojhes,  the  oil  of  joy  for  mourning,  the  garment  of  praife  for  the- 
fp'trit  of  beamnefs. • 

TN  the  words  immediately  preceding  this  text,  our 
J.  Lord  is  introduced  declaring,  that  it  is  a  part  of 
Jiis  commiffion  from  the  Father,  to  comfort  all  that 
mourn.  And  in  the  difpenlation  of  the  gofpel,  he  fets 
open  a  fund  of  comfort,  fufficient  for  all  mourners,  and 
fuitable  to  the  cafe  of  tNtry  one.  All  mourners 
are  welcome  to  it,  whatever  be  the  caufe  of  their 
mourning,  and  whatever  be  the  manner  in  which  they 
mourn. — ^The  great  eft  part  of  the  hearers  of  the  gof- 
pel continue  to  reje6t  Chrill  himfelf,  and  therefore  can 
never  fhare  of  that  confolation  that  he  brings.  But 
all  who  join  themfelves  to  him  by  faith,  and  fo  become 
the  genuine  children  of  Zion,  the  mydical  city  in 
which  he  reigns, — are  enabled  to  mourn  in  a  different 
manner  from  the  reft  of  mankind,  and  on  a  different 
account.  This  fort  of  mourning  is  a  certain  prelude 
of  future  comfort.  For  Chrift,  according  to  the  com- 
miffion that  he  ftill  bears,  will  not  merely  appoint  for 
them,  but  alfo  give  mito  them  beauty  Jcr  oJJjes,  the  oi]^ 


The  Mourners  in  'Zicn,  &c.  335 

of  joy  for  mournings   and  the  garvieiit  of  pr  cafe  for  the 
jpirit  ofheavinejs. 

In. the  preceding  difcourfe,  we  gave  you  fome ♦ge- 
neral expoiition  of  the  text :  and  obierved  four  things 
in  it,  of  which  we  propofed  to  Ipeak  more  particularly. 
Ofthelirft  of  them  we  have  fpoken  at  large:  and 
fliall  ftudy  more  brevity  in  fpeaking  of  the  other  tlirce  : 
which  lliall,  through  Divine  aid,  be  the  bufmefs  of 
this  difcoarfe. 

The  First  of  the  three  is  the  condition  in  which 
the  inhabitants  of  Zion  often,  or  ahvays  are,  while 
they  continue  in  this  world.  They  are  covered  with 
afijes^ — employed  in  niourning^  and  under  the  prevail- 
ing influence  of  the  fpirit  of  heavinefs.  It  is  manifell 
that  this  is  sin  emphatical  defcription  of  a  forrowful 
and  afflidled  flate.  And  that  this  is  the  (late  of  the 
children  of  Zion  in  this  world,  if  it  needed  any  proof, 
'  would  appear  from  the  follovving  confiderations : 

I.  They  are  fubjedl  to  aH  the  ordinary  miferies  of 
this  life,  in  common  with  other  men.  As  they  come 
ipto  the  world  fmners, — and  as  the  remainders  of  fin 
hang  about  them  as  long  as  they  continue  here, — God 
continues  to  teftify  his  difpleafure  againlt*  it,  by  lea- 
ving them  under  fubjcdion  to  all  thole  temporal  evils 
that  are  the  native  coniequences  of  fin, — and  even  to 
death  itfelf.  They  arc,  indeed,  fet  free  from  the  curfe 
of  God :  and  nothing  that  they  fuffer  is  the  fruit  of 
that  fentence.  From  divine  wrath  they  are  alfo  de- 
livered ;  fo  that  none  of  their  afflictions  are  embitter- 
ed with  that  dreadful  ingredient.  But  the  wrath  and 
curie  of  God  are  invifible  things :  and  therefore  are 
not  fenfibly  felt  in  this  world,  by  thofe  that  continue 
under  them.     And  no  man  can  know  who  is  under 

them, 


336  ne  Mourners  in  Zion 

them,  or  who  is  not,  by  any  thing  in  the  external 
courfe  of  providence :  for  love  and  hatred  are  not 
known,  by  any  thing  that  is  before  our  eyes.  If  there 
is  any  difference,  in  this  refped,— the  people  of  God 
have  the  largeH:  fhare  of  outward  afflidions:  and  hence 
are  often  tempted  to  envy  the  wicked,  on  account  of 
their  profperity  in  this  world :  a  memorable  inftance 
of  which  we  have  in  the  cafe  of  holy  Afaph,  as  it  \% 
recorded  by  himfelf  *.  Nor  is  this  inconfiftent,  either 
with  the  jullice  or  goodnefs  of  God.  For,  though 
Chrift  has  fuffered  all  the  legal  punirtiment  of  their 
fin,— fo  that  nothing  penal  can  touch  them; — yet 
they  ftand  in  need  of  fatherly  chaflifement,  to  reclaim 
them  from  finful  cuurfes,  and  to  accomphfh  thofe  0- 
ther  gracious  defigns  that  God  has  in  view  by  them. 
ISeitheraretheylefsfeiilibleof  the  miferies  of  life  than  0- 
ther  men. — Tho'theyl  ave  earned  to  fufler  without  re- 
pining, they  neither  fuffer  without  feeling  nor  feel  with- 
out pain,  more  than  they  who  complain  moll  loudly  a- 
gfiinft  God.  Under  fu  knels  or  other  bodily  trouble, 
their  conftituticns  are  wafted:  by  lofTes  and  difap- 
pomiments  theii  Ipirits  are  broken :  and  by  all  the 
evils  of  life  they  are  as  deeply  affeded,  as  any  of  thofe 
who  have  all  their  portion  in  this  prefent  world,  an4 
all  their  attention  fixed  upon  it. 

2.  '1  hey  are  afteded,  to  a  great  depth  of  forrow  and 
mourning,  by  many  things,  which  are  no  affljdions  to 
t^.e  red  of  mankind.  Wicked  men,  being  dead  in 
trefpalTes  and  fins,  may  be  fenfible  of  outward  afflic- 
tions; but  in  a  fpiritual  fenfe,  they  are  paft  feeling  : 
and  therefore  fpiritual  difeafes,  though  they  aduaiiy 
lie  under  them,  add  nothing  to  their  prefent  fufferings. 
Their  infenfibility,  indeed,  renders  them  greater  ob- 
jeds  of  fympathy ;  but  they  are  as  cheerful  and  mer- 
ry, 

*  Pfal.  Ixxiii. 


Comforted.  337 

ry,  as  if  there  were  no  fuch  difeafes  upon  them.  Sin 
itfelf, — though  it  mud  ifflie  in  eternal  death,  unlefs 
cured  by  divine  grace,  gives  them  no  pain.  And 
thofe  fpiritual  judgments  which  are  manifeft  fymp- 
toms  of  the  approach  of  that  death,  make  no  impref- 
fion  upon  their  minds.  But  the  children  of  Zion, 
being  made  alive  in  Chrift  Jefus,  are  affedled  vi^ith  fpi- 
ritual, as  well  as  with  temporal  evils.  Sin  is  their 
heaviefl  burden  :  and  they  grieve — not  for  their  own 
fin  only,  but  for  all  that  abounds  in  the  world.  When 
God  hides  his  face  they  are  troubled,  in  proportion  to 
that  gladnefs  which  they  enjoy  when  favoured  with 
the  light  of  his  countenance.  The  low  ftate  of  the 
church,  and  of  religion,  will  give  pleafure  to  thofe  who 
are  ftill  on  the  enemy's  fide ;  but  to  them  who  are 
genuine  members  of  the  church,  this  is  a  real  caufe 
of  mourning  Even  the  divifions  among  church  mem- 
bers occafion  them  deep  thoughts  of  heart.  Spiritual 
judgments  they  feel  mbre  feverely  than  thofe  of  a 
temporal  nature.  And  the  grounds  of  their  (harped 
grief  are  things  which  others  do  not  feel  at  all. 

3.  They  are  fubjed  to  many  caufes  of  mourning, 
that  either  fall  not  upon  others,  or  befal  them  only  in 
a  fmall  degree.  They  live  in  a  foreign  land  while  o- 
thers  confider  themfelves  as  at  home.  This  world  is  a 
wildernefs  to  them ;  to  others  it  appears  as  a  place  of 
reft.  They  run,  and  agonize,  and  ftrain  themfelves, 
in  the  race  that  is  fet  before  them,  while  others  fit  ftill 
and  are  at  eafe.  They  labour,  and  toil,  and  fweat,  in 
working  out  their  own  falvation  with  fear  and  treai- 
bling,  while  moft  others  care  for  none  of  thefe  things. 
They  have  a  warfare  to  accomphih,  in  which  others 
are  not  engaged  :  and  they  fuffer  much  from  enemies 
by  whom  others  are  not  annoyed,     ^satan  cannot  be  a 

friend 


338  ^he  Mourners  in  Zioti 

friend  to  wicked  men  ;  but  he  conceals  his  enmity,- 
v.'hile  they  continue  under  *his  power:  as  while  the' 
llrong  man  armed  keeps  the  houfe,  his  ^'oods  are  at 
reil.  But  the  moment  that  a  pcrfon  becomes  a  real 
Chriftian,  Satan  begins  to  ply  him,  both  with  tempta- 
tions and  fiery  darts :  nor  docs  he  deliil,   till  the  man 

•  is  brought  home  to  glory.  The  world  cannot  but 
love  his  own  ;  and  therefore  wicked  men  do  not  re- 
proach and  ilander,  and  perfecute  one  another :  but 
thofe  whom  Ghrift  hath  chofen  out  of  the  world,  the 
world,  of  courfe,  hateth  :  and  the  beft  ufage  thatthey 
can  exp  :dl  from  it,  is  the  fame  that  it  gave  to  their 
Mafter  before  them.  Yea,  God  himfelf  often  lays  up- 
on them  many  caufes  of  mourning,  from  which  the 
reil  of  mankind  are  exempted.  Wicked  men  he  often 
fuffers  to  profper  at  their  will,  referving  all  their  pu- 

'  nifhment  to  another  world.     But  if  bis  owir cbildren 
jorjake  his  law,  and  keep  not  hi?  commandments^  he  is 
even  bound  by  covenant,   and  urged  by  his  unchan- 
geable love,  to  'vijit  their  iniquities  with  rods,  and  their 
fins  miib  chajiijements  *. 

4.  Belides  all  thefe  jud  caufes  of  mourning,  they 
are  often  fubjcd  to  groundlefs  difccuragements  and 
dcwn-caflings,  through  the  prevalence  of  temptation, 
and  of  unbelief.  We  know  how  much  imagination 
contributes  to  the  pleaiures,  as  well  as  to  the  pains  of 
life.  It  a  man,  under  the  influence  of  difeafe, — ima- 
•gines  himfelf  fubjtct  to  any  evil, — though  his  appre- 
henlion  may  be  fo  manifellly  abfurd,  as  to  render  him 
an  objecl   of  ridicule    to   all  aroi:nd   him, — it  really 

*  makes  him  as  miferable  as  if  his  imagination  was  rea- 
lized. Andy  much  as  the  people  of  God  excel  the 
rell  of  mankind,  it  mull  not  be  dilTembled,  that  they 

are 

*  Pfal.  Ixxxix.  30,  3T,  3z, 


Comforted.  339 

are  liable  to  various  miferies  of  this  kind.  They  are 
abfolutely  feciircd  againft  falling  under  condemnation, 
— againft  being  conquered  by  their  fpiritual  enemies, 
againft  being  fubjed  to  the  Ring  of  death,  againft  be- 
ing totally  forfaken  of  God,  or  being  left  totally  or 
finally  to  forfake  him.  ,  None  of  all  thefe  can  take 
place  with  regard  to  any  of  them,  without  a  direch 
violation  of  the  faithfulnefs  of  God.  And  yet,  how 
many  of  them  are  all  their  life  time  4'ubjed:  to  bon- 
dage, through  fear  of  death?  How  often  are  they  rea- 
dy to  fay  of  their  fpiritual  enemies,  as  David  faid  of 
Saul, —  one  day  I fhallfall  by  their  hand  P  How  often 
are  they  afTedied,  aimoft  to  diftra6lion,  with  fears  of 
divine  Vv'rath  and  eternal  condemnation  ?  How  of- 
ten are  they  tormented  with  fears  left  they  become  a 
difgrace  to  their  profeifion,  and  the  name  of  God  be 
blafphemed  through  them  ?  1  have  even  feen  a  Chrif- 
tian  trembling  in  every  joint,  from  an  apprehenfion 
that  he  would  one  day  be  left  to  commit  a  fin,  the 
very  thought  of  which  filled  his  foul  with  horror.  How 
often  has  Zionfaid,  the  Lord  hatb  forfaken  me ^-— and 
my  God  hath  forgotten  me?  My  God,  and  yet  forgot- 
ten me  I  A  plain  contradicftion  in  terms  I  They  even 
come  the  length,  as  Afaph  did,  to  call  in  queftion  the 
faithfulnefs  and  grace  of  God,  and  to  fay,  Will  the 
Lord  caji  off  for  ever?  and  will  he  be  favourable  no 
more?  Is  hif  merey  clean  gone  for  ever?  Doth  his  pro- 
mife  fail  for  ever  more  ?  Hath  the  Lord  forgotten  to 
he  gracious  ?  Hath  he,  in  anger,  Jhut  up  his  tender 
mercies  *  ? 

Such  fpeeches,  it  is  true,  are  as  groundlefs  as  the 

rayings  of  a  lunatic.     Unbelief,  afiifted  and  promoted 

by  the  fuggeftions  of  the  devil, — produces  the  fame 

*  T  t  effea,- 

*  Pfal  Ixxvii,  7,8  ,  9. 


340  '^hff  Mourners  in  Zion 

efFedl,  in  relation  to  fpiritual  things,  as  a  crazy  imagi- 
nation does,  with  regard  to  the  objedls  of  fenfe.  in» 
deed  the  enemy  frequently  takes  occafion,  when  dif- 
eafe  has  perverted  the  imagination,  to  harafs  the  foul 
with  fuch  fears  :  And  1  know  not  but  fometimes  per- 
fons  have  indulged  fuch  unbelieving  fears,  till  their 
brain  has  been  turned  by  that  mean^.  But,  though 
the  things  of  which  the  perfon  is  perfuaded — cannot 
pollibly  be  true,  he  is  as  miferable,  while  his  perfua- 
lion  continues,  as  if  they  were  true  indeed.  And  thus, 
as  if  the  real  evils  to  which  we  are  fubjedl  were  not 
enough,  we  frequently  mourn  for  things  that  can  have 
no  exiilence,  unlefs  in  oiir  own  imagination. 

Such  are  the  grounds  and  occalions  of  the  Chrif- 
tian's  mourning  :  and  is  it  any  wonder  that  he  is  oft 
feen  covered  with  afhes,  and  oppreft  with  the  fpirit  of 
heavinefs?  Of  the  four  caufes  of  ^mourning  that  have 
been  mentioned,  only  the  firll  is  common  to  him  with 
the  reft  of  mankind:  and  troubles  of  that  kindare  the 
lighteft  that  they  fuffer.  Is  it  not  truly  faid,  that  z/ 
in  this  life  only  we  had  hope^  we  were  of  all  men  mofi 
wiferable  *  P 

II.  With  regard  to  that  happy  condition,  to  which 
thefe  mourners  (liall  be  brought,  it  may  be  viewed  as 
including  the  following  things : 

1 .  Even  while  the  caufes  of  their  mourning  conti- 
nue, they  are  fupported,  encouraged,  and  comforted  in 
fuch  a  manner  as  to  afford  them  a  happinefs,  fuperior 
to  what  others  enjoy  in  their  beft  times.  The  carnal 
man,  when  under  temporal  afflidlion,  is  touched  in  his 
tendereft  part :  and  he  has  nothing  to  balance  what 
he  fufFers.     But  the  true  Chriftian  has  chofen  a  better 

portion, 

*  I  Gcr.  XV,  19, 


Comforted,  341 

portion,  that  cannot  be  afFeded  by  any  thing  that 
takes  place  in  the  material  world.  His  main  interefts 
.are,  therefore,  in  perfedl  fecurity :  and  he  has  an  in- 
exhauflible  fund  of  comfort,  under  his  heavieft  fnffer- 
jngs.  The  Holy  Ghod  dwells  in  him,  as  a  Comforter, 
He  brings  the  word  of  God  to  his  remembrance,  in  a 
fuitablenefs  to  Lis  condition,  enables  him  to  receive  all 
the  confolation  there  exhibited ;  and  fo  comforts  him  on 
every  fide.  Hence  Chriftians,  even  when  in  heavinejs, 
through  manifold  temptations,  are  enabled  to  rejoice 
with  joy  iinfpeakahle,  and  full  of  glory  *.  I  have  feen 
a  perfon,  whom  the  world  neglected  and  defpifed,  op- 
prefTed  v/ith  poverty,  and  wafted  with  a  mortal  dif- 
eafe, — lying,  deftitute  and  folitary,  in  a  corner  of  the 
houfe-top,  with  fcarce  as  many  rags  as  might  cover 
his  nakednefs,  and  as  much  of  the  moil  homely  food 
as  might  hang  foul  and  body  together;  fo  that,  jud- 
ging by  outv^ard  appearance,  you  could  fcarcely  fet 
your  eyes  upon  a  more  miferable  objed.  But  the 
happy  man, — for  happy  he  was,  even  in  that  condi- 
tion, fcarcely  attended  to  any  of  thefe  ingredients  of 
his  afflicted  (late.  His  eyes  were  carried  beyond  the 
verge  of  time :  and  he  looked  at  the  things  which  are 
not  feen  and  are  eternal.  His  faith  refted  upon  the 
promife  of  God  in  Chrifl :  this  he  coniidered  as  an  un- 
failing fecurity  for  the  poffeffion  of  thefe  unfeen  things 
in  a  little :  and,  encouraged  by  that  hope,  he  exprefl 
more  true  and  folid  joy,  in  his  countenance,  and  in  his 
converfation,  than  ever  a  wicked  man  was  capable  of, 
in  midft  of  his  profperity  and  diflipation.  He  felt  him- 
felf,  in  all  thefe  things,  a  conqueror,  and  more  than  a 
conqueror,  through  him  that  loved  him,  and  gave 
himfelf  for  him  :    and  could  iing  his  triumph,  even 

T  t  2  before 

*  I  Pet.  i.  6,  8. 

r 


34^ 


7'he  Mourners  in  Zicn 


before  the  battle  was  ended.  To  fuch  a  man,  the 
words  of  Chrid  in  the  text  were  already  accoaiplim- 
ed  He  had  received  beauty  in  the  midfl  of  ajloes  ; — 
the  oil  of  joy  wzs  mixed  with  his-  woiirmng :  and  he 
w^ore  the  garment  of  praife,  while  one  would  have  ex- 
pe6ed  to  find  him  influenced  folely  by  the  fpirit  of 
heavinefs.  Though  this  is  not  the  cafe  with  every 
Chrifiian,  in  the  degree  above  defcribed,  there  i?  no 
rightly  exercifed  Chriilian,  that  may  nor,  at  kail:,  a- 
dopt  the  royal  Ffalmiil's  declaration,  This  ivord  of 
thine  is  my  comfort  in  my  ajfliciion;  for  thy  wo?  d  hath 
quickened  me  ^, 

2.  They  Ihall  be  completely,  though  gradually,  de- 
livered from  all  their  mourning,  and  from  all  the  cau- 
fes  of  it  in  a  little.  You  have  found  yourfelf,  Chrif« 
tian,  delivered  out  of  one  trouble  after  another — hi- 
therto. And  though  you  may  always  exped  fome 
new  trouble,  in  the  place  of  that  from  which  you  have 
been  delivered, — while  you  continue  mortal ; — yet 
thefe  temporary  deliverances  are  ail  fo  many  pledges 
of  a  complete  and  eternal  deliverance  at  the  laft. 
Your  mourning  fnall  finally  ceafe,  and  you  Ihali  be 
girded  with  everla^ing  gladnefs.  Then  the  remem^ 
brance  of  your  pall  troubles  fiiall  enhance  the  value 
of  that  happinefs  which  you  ilallpolTefs:  and  you 
lliall  feel  what  you  have  now  fo  much  difficulty  to 
believe,— that  all  your  afflictions  were  intended  for 
your  good,— to  fuither  your  progrefs  in  holinefs,  and 
to  ijoork  for  you  a  far  more  exceeding  and  eternal 
nsjeight  of  glory,  A  mere'  freedom  from  pain  and  fuf- 
fering  does  not  conilitute  happinefs; .  but  it  is  a  ne- 
celTary  ingredient  in  it.  And  it  cannot  fail  toaninrate 
a  fufferinR  Cbrifiian,  aniidfl  his  prefent  mourning,  to 

be 

*  Ffal.  cxix.  jc. 


Comforted,  343 

be  allured,  tHat  all  the  ranfomed  of  the  Lord,  and  him- 
lelf  among  the  reft,  /hall  in  a  very  little  '^hile,  return, 
and  come  to  Zion  with  fongs^  and  everlafling  joy  upon 
their  heads  :  they  Jhall  obtain  joy  anfi  gladnefs  ;  and 
forrow  and  JIgbi??gy/jan  ctcvnnily  Jlee  azcay  *. 

3.  Ihey  (hall,  at  length,  enjoy  all  that  politive 
hapjDineis  which  their  natures  are  capable  of:  and 
thereby  fl:ali  their  hearts  be  filled  v/ith  gladnefs,  and 
their  mouths  with  iinging.  Every  appetite,  both  of 
foul  and  body  fiiall  be  fatisfied  ;-— and  not  one  thing 
ihall  be  wanting,  that  they  would  vrifli  to  enjoy.  A 
negative  happinefs, — O  ye  mourning  Tons  and  daugh- 
ters of  Zion,  is  not  all  that  your  Redeemer  has  a  corn- 
million  to  bring  you  to.  He  will  put  you  in  full  pof- 
feftion  of  the  very  portion  that  you  have  cliofen  :  and 
fo  abundantly  will  he  fill  all  your  treafures,  that  you 
fiiall  not  be  able  to  form  a  defne,  that  you  fhall  not 
find  gratified  alTocn  as  formed.  To  make  out  a  com- 
plete inventory  of  what  you  (hall  pofTefs — is  miore  than 
all  the  angels  in  heaven  can  do.  Eye  hath  not  feen 
it :  No  ear  has  ever  heard  it  all :  nor  hath  it  entered 
into  the  heart  of  any  mortal, — nay,  nor  of  wny  glori- 
fied rnan,  adequately  to  conceive  it.  Even  they  who 
are  already  in  poirtfiion  of  that  inheritance,  do  not 
know  its  utmoft  extent.  All  that  we  can  propofe,  is 
only  to  name  a  fev;-of  its  ingredients,  which  are  fug- 
gelled  in  the  text. 

(1.)  You  (liali  be  advanced  to  the  ^\g\\\ty  of  kings 
and  priefts  unto  God.  it  was  already  oblerved,  that 
the  word  here  rendered  hcaiity  properly  iignifies  that 
ornament  of  the  head,  whicl^  was  iirft  ufed  by  the 
Ferfian  womiCn,  and  afterwards  by  kings  and  priefts, 
—particularly  in  the  land  of  Ifraeh     When  Chrift 

here 


344  ^'^'^  Mourners  in  Zion 

here  fpeaks  .of  giving  you  that  ornament,  he  means  to 
raife  you  to  the  dignity  to  which  it  belongs.     Te  JhaJl 
he  named  the  prlejis  of  the  Lord;  men  /hall  call  you 
the  minijlcrs  of  our  God  *.     Not  only  iliall  this  be  the 
cafe  when  you  fliall  be  finally  brought  home  to  glory; 
it  is  fo  already.  The  moment  you  were  united  to  Chrifl, 
you  became  a  royal prieflhocd :  and  your  bufinefs  is  to 
ferve  God,  m  a  courfe  of  holy  obedience  ;  every  ad:  of 
which  isd.  fpiritual  facrifice,  holy  and  acceptable  to  God 
thro''  Jefus  Chrift,   As  kings  poiTefs  the  highefl  dignity 
and  authority  in  the  nations  which   they  refpedively 
govern,  and  are  themfelves  fubjccl  to  no  fuperior  on 
earth  \  fo  you  are  fet  free  from  the  dominion  of  ail 
that  formerly  held  you   in  fubjedicn  :  you  have  do- 
minion given  you — over  your  own  unruly  fpirits,  and 
are  heirs  of  a  kingdom  that  cannot  be  moved.     You 
have  no  fuperior^  in  fpiritual  things,  but  Chrifl:  him- 
felf:    and    furely  you  will  not  grudge,  that,  in   all 
things  he  fhould  have  the  preheminence.     Thus  you 
may  all  adopt  the  fong  of  the  beloved  difciple  \  Un- 
to HIM  that  loTcd  lis,  and  wa/bed  us  Jrom  ourfais  in 
his  own  blood :  and  hath  made  us  kings  and  pi'iejls  un- 
to God  and  his  Father :  To  him  be  glory  and  doininion^ 
for  ever  and  ever.     Amen  f . 

(2.)  You  fhall  be  arrayed  with  the  robe  of  righteouf 
nejs^ — a  garment  every  way  fuited  to  tlie  dignity  to 
which  you  are  promoted.  The  different  ranks  of 
mankind  are  ufually  difiinguifhed  by  their  attire.  And, 
in  all  ages,  n.curners  have  worn  a  garb  correfponding 
to  the  Itate  of  their  mind.  During  your  mourning 
time,  no  wonder  that  you  are  covered  with  fackcloth 
and  fit  in  aflies.  Eut  when  that  feafon  is  pad,  your 
Redeemer  will  not  fail  to  clotlic  you  with  a  robe  of 

p  raife. 

*  St&vcrfe  6.  |  Rcy.  i.  j,  6. 


Comforted.  3  ^5 

praiie.  What  is  the  robe  or  garmeni  Intended  in  the 
text,  interpreters  aiNs  not  agreed.  Some  of  the  moH; 
judicious,  underfland  it  of  the  righteoufnefs  of  Chrift, 
which  is  put  upon  every  Chrillian,  in  the  day  of  his 
juftification.  This  is  the  bed  rube  that  your  Father's 
houfe  can  afford,  Chrift  has  not  only  appointed  it  for 
you,  he  has  already  given  it  to  you,  Vou  wear  it  in 
the  prefence  of  God  no\^.  You  ihall  wear  it  before 
his  tribunal  in  a  little  ;  and  Vv'ith  it  you  ihall  be  a- 
dorned,  as  a  bride  for  her  huiband,  when  he  fliall  H- 
nally  prefent  you  to  himfelf.  It  may  be  called  a  gar- 
ment of  praife, — as  deferving,  beyond  ail  others,  to  be 
praifed  for  its  richnefs,  its  value,  and  its  curious  work- 
manfhip; — ^as  affording  matter  of  endlefs  praife  to 
Him  who  beflows  it,  from  all  them  that  are  clothed 
with  it ; — as  containing  a  fecurity,  that  all  who  wear 
it  fhall  eternally  be  employed  in  the  work  of  pruire ; 
— and,  as  being  the  robe  with  which  all  the  praiiing 
company  fhall  continue  to  be  adorned,  when  iinging 
their  liaUelujas  about  the  throne.  That  this  is  the 
robe  meant  in  the  text  feems  evident,  if  we  cornpiire 
the  words  of  the  chnrch,  in  ver.  10th,  v/here  fhe  piamly 
alludes,  and  replies  to  what  Chrill  fays  in  this  verfe. 
I  will  greatly  rejoice  in  the  Lord ;  my  foul  foall  he 
joyful  in  my  God :  for  he  hath  clothed  me  with  the  gar ^ 
ments  offahation,  he  hath  covered  me  zvitb  the  robe  of 
righteoufnefs. 

(3.)  You  thall  be  adorned  with  the  beauty  of  holi- 
nefs.  This  is  the  beauty  that  Chrifl  v;ill  give  you  in- 
ftead  of  a(hes.  You  heard  that  the  word  properly 
ligrnfies  the  Tiara,  which  was  worn  by  the  priefts:  and 
it  deievves  to  be  remarked,  that  upon  the  Tiara  of  the 
higb-prieft,  was  placed  the  golden  crown,  upon  which 
was  infcribed — holiness  to  tmf.  Lord.     M  you  are 

■    to 


346  ^'he  Mourners  in  Zion 

to  be  made  priefis  unto  God,  you  iQiall  be  qualified 
for  the  difcharge  of  that  office,  by  being  made  holy  : 
for  without  this  you  could  never  be  permitted  to  ftand, 
or  to  miniiier  in  the  prefence  of  God,  who  is  infinitely 
holy.  Your  deficiency  in  holinefs  is  a  principal  caufe 
of  your  prefent  mourning  :  and  your  allies  will  never 
be  put  off,  but  in  proportion  as  they  are  exchanged 
for  this  beauty.  Till  your  hclineis  be  made  perfedl, 
they  fhall  never  be  wholly  laid  alide.  But  it  'fhall  be 
made  perfccl  in  a  liltle.  Your  earnell  defire  of  holi- 
nefs, and  your  lincere  grief  for  the  remainders  of  un- 
holinefs  about  you,— -are  fure  evidences,  that  your  Re- 
deemer has  already  begun  to  execute  this  part  of  his 
comraillion  with  regard  to  you.  And  you  may  well 
be  confident  of  this  very  thing  ;  that  he  who  hath  be- 
gun fuch  a  good  work  in  you,  will  continue  to  perform 
it,  until  it  be  finally  perfected,  in  the  day  of  Jefus 
Chrijl-^. 

(4.)  You  fliall  be  partakers  of  the  fame  fpiritual 
unclion,  by  which  Chrift  himfelf  w^as  confecrated  to 
his  office,  and  qualified  for  it.  This  oil  of  joy,  v^hich 
Chrift  will  give  unto  you,  is  the  very  fame  with  which 
God,  even  his  God  hath  anointed  him  above  his  fel- 
lows f .  You  and  your  brethren,  the  other  children 
of  Zion,  are  the  perfons  dignified  with  the  appellation 
of  his  fellows:  and  his  being  faid  to  be  anointed  above 
you,  plainly  imports  that  you  alio  fnall  be  anointed 
with  the  fame  oil,  though  in  an  inferior  degree.  What 
this  oil  was,  the  firft  verfe  of  this  chapter  informs  us. 
It  is  the  Spirit  of  the  Lord  God  that  is  upon  him,  be- 
caufe  the  Lord  hath  anointed  him,  with  that  Holy  Spi- 
rit above  all  meafure.  Under  his  influence  he  finilhed 
all  the  work  that   the  father  gave  him  to  do  in  his 

humbled 

*  Phil,  i  6-  fPfal.xIv.  7. 


'Comforted,  347 

humbled  eftate.     By  virtue  of  the  fa,me  anointing  he 
rofe  from  the  dead,  aic.ended  to  the  right  hand  of  God, 
and  is  now  in  the  midll  of  the  throne  of  the  majefly 
in  the  heavens.     Now,  as  he  is  commiflioned  to  a- 
noint  you  with  the  fame  oil, — this  anointing  fhall  have 
the  fame  efFeds  upon  you,  according  to  your  meafure, 
as  it  had  upon  him.     The  Holy  Spirit,  which  is  al- 
ready given  you,  fliall  continue  to  be  upon  you,  as  a 
fpirit  of  joy  and  comfort.     By  him   you  (hall  be  af. 
liiied  in  all  the  wofk  that  God  has  given  you  to  do. 
By  him  fhall  you  alfo  be  raifed  up  to  more  and  more 
conformity  to  Chrill,  and  more  and  more  communion 
with  him  ;  till  you  come  to  that  place  of  everlafting 
joy  and  gladnefs,  where  Chrift  now  is, — that  you  may 
be  completely  happy  in  beholding  his  glory,  and  may 
exchange  all  your  prefent  mourning  for  a  final  parti- 
cipation of  his  joy. 

(5.)  You  Ihall,  at  laft,  be  crowned  with  immoirtal 
glory,  and  fet  down  upon  a  throne,  befeeming  your 
royal  flate;  even  the  fame  throne — upon  which  Chriil 
himfelf  is  now  fitting.  For  thus  faith  your  glorified 
Redeemer,^  7b  him  that  overcometh  will  I  grant  to  Jit 
with  me  ifi  my  throne,  even  as  I  alfo  overcame,  and  am 
Jet  down  with  my  Father  in  his  throne  *.  That  orna- 
ment which  is  here  promifed  to  you,  was  w^orn  by 
kings,  as  well  as  by  priefts ;  and,  as  you  are  made 
both  kings  and  priefts,  you  fhall,  at  length,  wxar  the 
crown,  as  well  as  the  mitre.  You  fiiail  be  crowned 
with  glory,  as  W'ell  as  beautified  with  hoiinefs.  In- 
deed, thefe  twOv^are  inleparably  conneded.  God  him- 
felf is  glorious  in  holinels :  and  hoiinefs  fliall,  through 
all  eternity,  be  your  principal  glory.  The  beginnings 
of  holinels  about  you  now,  are  the  dawnings  of  immortal 
*  U  u  glory : 

"*  RtrT.  iii.  2% 


348  ^he  Mourners  in  Zion 

glory :  and  the  fall  biaze  of  glory  in  heaven  will  be 
but  the  perfedion  of  holinefs — Now  you  are  but 
kings  in  minority :  and  are  neither  in  full  polleffion 
of  the  kingdom,  nor  formally  inverted  with  the  ho- 
nours that  belong  to  it.  But  it  fhall  not  be  long  till 
you  come  of  age  :  and  the  fame  day  that  you  come  to 
the  ftature  of  a  perfect  man  in  Chrift,  fliall  be  the  day 
of  your  folemn  coronation ;  when  you  fhall,  in  the  moll 
full  and  unlimited  manner,  inherit  the  kingdom  pre- 
pared for  you,  before  the  foundation  of  the  world. 

Such  is  the  happy  change,  that  Chrift  is  appointed 
to  make,  and  aflliredly  will  make,  in  the  condition  of 
all  his  followers.  And  furely  what  has  now  been  faid 
makes  it  evident,  that  however  deeply  they  mourn, 
and  however  much  caufe  of  mourning  they  have,  in 
confideration  of  what  they  now  are, — yet  none  in  the 
world  have  fo  much  caufe  of  joy  as  they  have  in  the 
view  of  what  they  fhall  be.  Indeed,  while  in  this 
life,  they  are  much  more  attentive  to  the  caufes  of 
their  mourning,  than  to  the  grounds  of  their  joy : 
and  therefore  they  are  much  more  engaged  in  the 
mourning,  than  in  the  rejoicing  exercife  ;  but  it  fliali 
not  always  be  fo;  for, 

4.  They  Dial),  at  lail,  be  fully  fenfible  of' all  the 
happinefs  of  tlieir  condition,  and  lliall  exprefs  their 
fenfe  of  it  in  fongs  of  eternal  praife.  The  garment, 
Chriilian,  that  you  wear,  is  the  garment  of  praife:  and 
this  robe  on  your  back  is  a  fure  pledge,  that  praife 
lliall  be  your  everlafling  employment.  Here  your 
fpiritual  joy  is,  by  far  too  little  exercifed.  The  ob- 
jects and  grounds  of  your  joy,  are  things  not  feen:  and 
becaufe  you  fee  them  not,  you  will  not  believe  that 
which  is  told  you  concerning  them  ; — even  though  it 
is  «onfirm€d  by  the  infaihble  leftimony  of  God  that 

cannot 


Comforted.  349 

cannot  lie.  But  it  iliall  not  be  long  when  your  un- 
belief will  be  totally  rooted  out,  and  you  Ihall  not  have 
it  in  your  power  to  doubt  of  the  truth  of  any  thing 
that  is  now  fppken  to  you  of  the  Lord.  What  is  now 
the  objed  of  faith  wall  then  be  the  objed:  of  fenfe  and 
feeling:  and  the^re  fliall  not  be  an  ingredient  of  your 
happy  ilate,  of  which  you  wall  not  be  fully  apprized. 
Then  your  joy  fhall  exadlly  correfpond  to  the  grounds 
of  it:  and  it  will  be  without  any  mixture  or  alloy.— 
Even  here,  the  little  joy  that  your  heart  feels,  you  are 
difpofed  to  exprefs  with  your  mouth,  in  fongs  of  praife 
to  God.  And  when  you  come  to  pofTefs  your  inheri- 
tance, your  joy  fliall  correfpond  to  your  poiTeffion,  and 
your  praifes  to  both.  You  wdil  then  fing  the  fong  of 
Mofes  and  of  the  Lamb,  without  a  jar  in  the  concert; 
though  you  ihall  be  joined  in  it  by  all  the  nations  of 
them  that  are  faved.  You  fhall  ling  the  praifes  of 
redeeming  love  without  interruption,  without  w^eari^ 
nefs,  without  difturbance,  or  diilradion,  .and  without 
ever  exhaufting  the  fubjedt,  w^orld  without  end. 
Amen, 

IIL  I  COME  now  to  fpeak  a  little  of  the  manner  j^ 
which  this  happy  change  is  brought  about.  Upon 
this  I  mean  not  to  infifl.  Only,  it  will  be  proper  th^t 
you  obferve  with  me  the  following  things :  •  r  ■ 

Nothing  of  a  faving  nature  is  bellowed  upon  any  of 
Zion's  children,  but  in  confequence  of  a  judicial  fen- 
tence  pad  in  their  favour,  declaring  their  interefl  in 
it,  and  adjudging  them  to  the  poirefTion  of  it.  Among 
men,  it  is  not  ufual  to  inflid:  punifhment,  unlefs  where 
tyranny  and  defpotifm  prevail,  till  the  criminal  has 
firft  been  tried  and  condemned  by  a  court  of  juftice. 
But,  in  the  diliribution  of  favours,  no  prince  is  tiecl  to 

U  u  2  Xuch 


350  .  ^he  Mourners  in  Zion 

fuch  a  form.  He  beftows  of  bis  royal  bounty  upon 
whom  be  will,  without  waiting  for  the  deciliou  of  any 
court,  to  afcertain  the  perfon's  title  to  it  In  the  king- 
dom of  Cbrifl  it  is  otherwife.  Noncof  the  benefits  of 
his  purcbafe'are  befioued  upon  any,  tiH  a  fentence  of 
the  court  of  heaven  has  declared  their  title  to  it  good 
and  valid  in  lav/.  One  reafon  of  this  is, — that  we  are 
all,  by  nature,  under  a  fentence  of  that  court,  adjud- 
ging us  to  death  and  mifery.  That  fentence  cannot 
be  reverfed,  but  by  the  fame  authority  that  enaded  it; 
and  till  it  be  reverfed,  we  can  enjoy  no  benefit  con- 
neded  with  eterjial  life.  But  he  who  has  all  thefe 
bleffings  to  beftow,  is  the  fame  to  whom  all  judgment 
is  committed.  And  he  who  gave  him  a  commiflioii 
to  give  beauty  for  aihes,  and  to  beftow  all  fpirilual 
bleffings  upon  the  mourners  in  Zion,"  has  likewife  in- 
veiled  htm  with  authoiity  to  appoint  all  thofe  blef- 
:fings  for  them.  He  firit  appoints  all  for  them,  by  the 
fentence  of  their  juflification,  and  then  gives  al|  to 
them,  in  agreeablenefs  to  that  fentence. 

That  the  paffing  of  this  fentence  i§  a  part  of  the 
bulinefs  of  Chrill's  kingly  office,  is  mamfeft.  For,  al- 
though none  can  forgive  fins  but  God  only;  yetChrift, 
being  a  divine  perfon,  Yidid  power,  even  when  he  w-as 
on  earth,  tojor^ivcjins.  Yea,  as  this  is  plainly  an  ad 
of  judgment,  it  muft  belong  to  him ;  tor  the  Father 
judgeth  no  man  ;  hut  hath  commitied  all  judgment  unto 
the  Son  *.  It  is  one  principal  end,  for  which  God  has 
exalted  him  a  Fiince  and  a  Saviour,  that  he  might  not 
only  give  repentance  to  Ijrael,  but  alio  the  Jorgivenefs 
ofjins  f .  it  is  true,  there  is  fonie  difl^erence  between 
the  forgivenefs  of  our  fins,  and  the  judical  declaration 
of  our  title  to  Ipintual  benefits ;  but  the  two  are  infe- 

parable, 

^        *  John  V.  zz  t  Aits  V.31. 


Comforted,  351 

parable, — being  only  different  parts  of  one  and  th^ 
fame  fentence.  J  unification,  according  to  the  doc- 
trine of  our  excellent  (landards,  confifts  of  two  parts. 
By  the  one  our  fins  are  forgiven,  and  by  the  other  we 
are  accepted  as  righteous  in  the  light  of  God.  And 
the  laft  of  thefe  includes  our  being  adjudged  to  the 
final  poffelFion  of  all  that  Chrift  purchafed,  when  he 
fulfilled  that  righteoufnefs,  which  is  imputed  to  us  as 
the  ground  of  our  jullification.  And,  as  the  two  parts 
of  this  fentence  are  infeparable,  the  fame  iiluftrious 
perfon  who  grants  the  forgivenefs  of  our  lin,  muft  alfo 
declare  and  eftabhfh  our  title  to  all  that  he  will  final- 
ly beftow. 

The  execution  of  this  fentence,  as  well  as  the  paf- 
ling  of  it,  is  the  work  of  Chrift.  And  he  begins  to 
execute  it  the  moment  that  it  is  paft.  Indeed  his  au- 
thority to  pafs  fuch  a  fentence  could  avail  but  little,  if, 
along  wdth  the  judicial  authority,  God  had  not  given 
him  the  power  of  execution.  Vv  hen  he  paid  our  ran- 
fom,  in  his  ow^n  precious  blood,^^ — it  was  accepted  of  God, 
not  only  as  the  full  payme;it  of  all  our  criminal  debt, 
but  likewife  as  the  price  of  all  that  happinefs  which 
we  ihall  enjoy,  either  in  time  or  through  eternity. 
When  God  raifed  up  Chrift  from  the  dead  and  gave 
him  glory,  he  delivered  into  his  hand  all  the  benefits 
that  he  purchafed :  to  be  difpenfed  ^y  him,  as  the 
truftee  of  .the  covenant  of  grace,  to  all  them  for  whorti 
they  wTre  purchafed.  Thus  it  was,  that  when  he  a- 
fcended  on  high,  he  received  gifts  for  men,  even  for 
the  rebellious  alfo, — that  God  the  Lord  might  dwell 
among  them.  And  furely,  when  w^e  know  that  he 
gave  his  own  life  to  purchafe  thefe  benefits  for  us,  \vt 
can  have  no  reafon  to  doubt  his  willingnefs— freely 

and 


DD' 


Tbe  Mourners  in  Zion 


and  fully  to  beftow  them  ail  upon  us,  according  to  his 
Father's  commiffion. 

V\^e  may,  therefore,  alTuredly  conclude,  that  what- 
ever is  appointed  for  any  of  Zion's  mourners,  by  that 
fentencc  which  Clirift  hath  paft  in  their  behalf,  will 
be  finally  beftowed  upon  them,  without  dimunition  or 
embezzlement.  Yes,  believer,  all  that  is  contained 
in  the  promife  in  this  text, — and  all  that  is  compre- 
hended in' all  the  promifes  of  the  covenant  of  grace 
is  appointed  for  you  by  an  irreverfible  decree  of  your 
King.  His  own  hand  is  to  fulfil  what  his  decree  has 
appointed :  and  he  will  not  defill,  till  he  have  com- 
municated to  you  all  that  fulnefs,  which  the  Father 
hath  been  pleafed  to  make  to  dwell  in  him.  It  mull 
be  communicated  gradually  :  and  while  you  continue 
in  this  vvorld,  you  mull  content  yourfelf  with  fuch  a 
meafure  of  it  as  your  fituation  and  capacity  will  ad- 
mit of.  But,  as  there  is  no  authctity  that  can  reverfe 
his  appointment,  nor  any  power  that  can  hinder  him 
to  execute  it, — you  can  have  no  reafon  to  fear  but  it 
fliall  be  completely  executed,  in  due  time.  It  was  for 
men,-— even  for  fuch  rebellious  men  as  you  and  I,  that 
he  received  thefe  gifts :  and  he  is  faithful  in  all  his 
Father's  houfe.  He  had  not  more  pleafure  in  recei- 
ving them,  than  he  has  in  giving  them  to  you.  It 
would  prove  a  difappointment  of  his  defign  in  purcha- 
fing  them,  and  of  God's  defign  in  lodging  them  in  his 
hands, — an  abatement  of  that  fatisfadion  which  he 
fhall  have,  in  feeing  the  travel  of  his  foul, — and  a 
counterading  of  the  unchangeable  ccunfels  of  his  Fa- 
ther's will,— if  the  weakefl  or  moft  difconfolate  of 
Zion's  mourners  fhould  come  fhort  of  the  fmalleft  ar- 
ticle of  what  he  has  appointed  for  them, 

IV.  We 


Comforted.  353 

iV.  We  are  now  to  conclude  with  feme  Improve- 
ment of  the  fubjedl.  And  we  fhali  only  detain  you, 
till  we  lay  before  you  the  following  inferences  from 
what  has  been  faid. 

1 .  The  enemies  of  religion  have  no  reafon  to  be 
prejudiced  againft  it,  on  account  of  the  afflicted  lot  of 
its  profeflbrs, — or  of  any  morofity  and  dullnefs,  Vv'hich 
they  coniider  as  connected  with  it.  If  Chriftians  are 
really  dull  or  raorofe,  it  is  their  miftake  :  none  have 
fuch  reafon  to  be  chearful  as  they  have-,  amidft  all  their 
mourning.  But  if  what  you  call  dulnefs  and  raorolity 
is  only  the  cffed  of  that  mourning  by  which  they  are 
dillinguifhed  from  the  reft  of  the  Vv^Orld, — inllead  of 
ftancing  at  a  diftance  from  religion  on  that  account, 
it  furniflies  a  good  reafon  why  you  fhould  choofe  and 
embrace  it.  This  mourning  is  connected  with  ever- 
laiting  joy  :  as  the  mirth  and  joy  in  which  you  take 
pleafure,  are  connected  with  never  ending  forrow. 
Now,  the  choice  lies  not  between  your  profperous  and 
merry  ftate,  and  the  mourning  lot  of  the  Chriftian  in 
this  world,  merely ;  but  between  thcfe  two  in  their 
refpedtive  connedions.  Whether  then  would  you 
choofe  to  mourn  in  afhes  for  a  few  days,  or  call  it 
years, — and  then  to  change  your  mourning  for  im- 
mortal joy,  and  your  afhes  for  an  unfading  crovv-n  ; — 
or  would  you  rather  dance  and  caroufe,  and  revel  and 
proiper  at  your  will,  the  fhort  time  you  continue  here, 
and  then  enter  upon  an  eternity  of  wailing  and  gnafh- 
ing  of  teeth  ?  Surely,  though  you  are  fo  fooliih  as 
pradtically  to  choofe  the  lait,  you  cannot  have  the  ef- 
frontery to  avow  your  choice. 

2.  On  the  other  hand,  the  people  of  God  have  no 
reafon  to  be  envious,  or  to  grudg6,  on  account. of  the 
profperity  of  the  wicked,  or  the  fuccefs  that  they  are 

permitted 


354 


The  Mourners  in  Zion 


permitted  to  have,  in  their  finful  courfes.  They  may 
increale,  in  worldly  things,  in  wealth  and  richts,  til! 
they  have  more  than  heart  could  wilh  ; — while  you,- 
Chriftian,  are  plagued  all  the  day  long,  and  chaltened 
every  morning.  But  coniider  that  their  table,  through 
the  curfe  of  God  upon  them,  is  a  fnare,  and  their  pro- 
fperity  a  trap  to  take  them ;  while  your  light  and 
momentary  afflidiions  work  for  you  a  far  more  exceed- 
ing, and  eternal  weight  of  glory.  Snares,  and  fire, 
and  brimftone,  and  an  horrible  temped — belong  to 
them,  as  the  portion  of  their  cup  ;  but  God  himfelf  is 
the  llrength  of  your  heart,  and  your  portion  for  ever. 
Their  mourning  fliall  begin,  w^hen  the  days  of  your 
niourning  (liail  be  ended.  And  the  fpirit  of  heavinefs 
iliall  eternally  pofTefs  them,  with  much  better  reafon  than- 
ever  it  prevailed  in  you, — when  you  fhall  be  adorned 
with  the  crown  of  a  royal  prieflhood,  and  adorned  with 
the  garment  of  praife.  Beware,  then,  of  charging 
God  with  folly,  or  fpeaking,  to  the  offence  of  the  ge- 
neration of  his  children,  as  if  there  were,  in  the  High- 
eft,  no  knowledge  of  things  below.  Go,  with  holy 
Afaph,  into  the  fanduary,  and  there  you  fliall  fee  their 
end.  Cod  has  fet  them  on  a  Ihppery  place ;  and  un- 
Ids  he  gives  them  grace  to  repent,  he  will  fuddenly 
call  them  down,  mto  irretrievable  cieftrudion. 

3.  See  v;hy  it  is  that  Chriitians  are  fo  unlike  them- 
felves :  or  fo  difleitnt,  in  rtiped  of  their  frame  and 
exercife,  at  one  time,  irom  what  they  are  at  another.  ' 
Chrift,  according  to  his  commiflion,  has  appointed 
them  beauty  for  afhes,-— and  all  the  good  things  of  his 
covenant,  in  exchange  for  all  the  evils  of  their  natu- 
ral eitace  :  And  he  has  begun  to  execute  the  appoint- 
ment; but  it  is  executed  only  in  parc,^— and  the  reft 
inuft  be  accomphfued  by  degrees.     The  oil  of  joy  has 

been 


Comforted.  355 

been  poured  out  upon  them,  and  they  wear  the  gar- 
ment of  praife;  but  ftill  they  are  fubjed:  to  mourning, 
under  the  prevailing  influence  of  the  fpirit  of  heavi- 
nefs.  Now,  Ibmetimes  that  part  difcovers  itfelf,  and 
prevails  in  their  exercife,  which  Chrift  has  renewed 
and  changed, —  and  fometimes  that  which  remains  in 
its  original  ftate.  And  there  are  no  two  things  in  na- 
ture fo  unlike  to  one  another,  as  the  child  of  God  is  to 
himfelf,  according  as  grace  or  corruption  prevails. 

4.  Hence  alfo  it  is  manifeft,  how  true  the  apoftle^s 
declaration  is,  that  it  doth  not  yet  appear  what  we 
fljall  he.  If  there  is  fo  much  difference  between  what 
you  are  when  corruption  prevails,  and  what  you  are 
when  grace  is  in  exercife, — how  immenfe  mufl  be  the 
difference  between  what  you  are  during  the  ilruggle 
between  grace  and  corruption,  and  what  you  fhall  be, 
when  corruption  fliall  be  totally  abolifhed,  and  grace  it- 
felf fhall  be  fwallowed  up  in  glory.  From  your  prefent 
appearance  no  idea  can  be  formed  of  what  you  fhall 
be,  when  the  days  of  your  mourning  fhall  be  finally 
ended ;  and  you  Ihall  be  made  glad,  as  Ghrill  now  is, 
with  God's  countenance.  We  need  not  fpeak  of  the 
difference  between  the  blolTom  and  the  ripened  fruit, 
— betw^een  the  tree  in  the  feed  and  the  tree  at  its  full 
growth, — between  an  infant  and  a  man  of  fuliilature. 
Thefe  are  fit  emblems  of  the  difference  betv/een  the 
gracious  principle  in  you  now,  and  what  it  will  be- 
come in  another  world  :  for  all  thefe  differences  are 
only  gradual,  and  the  things  compared — are  the  fame 
in  kind.  But  here  there  is  neither  proportion  nor 
refemblance ;  but  a  diametrical  oppoiition  between 
what  you  are,  in  your  prefent  complex  Hate,  and  what 
you  fhall  be  hereafter.  A  covering  of  afnes  is  not 
more  unlike  to  a  crown  of  gold. — — When  you  fee 
,fe-  X  X  the 


356  '2'be  Mourners  in  Zion 

the  face  of  the  earth,  during  the  winter,  bound  witli 
froil,  and  covered  with  fnow, — you  can,  from  thence, 
form  no  judgment  of  what  it  will  be  when  w^armed  by 
an  autumnal  fun,  and  covered  with  a  golden  harveft. 
The  darknefs  of  midnight  is  very  unlike  the  clear 
Ihining  of  the  fun  at  noon  day.  Not  lefs  unlike  is  the 
Chriflian  now,  to  what  he  will  be  hereafter.  Scarcely 
is  hell  itfelf  more  unlike  to  heaven.  Now  he  mourns 
in  fackcloth  and  afhes,  oppreft  with  poverty,  loaded 
with  afflidion,  groaning  under  a  body  of  lin  and 
death, — and,  in  confequence  of  all  this,  under  the  dai- 
ly and  almoil  conftant  influence  of  the  fpirit  of  heavi- 
nefs :  but  then  he  fliall  be  completely  beautified  with 
God's  falvation,  anointed  wdth  the  oil  of  gladnefs  a- 
mong  his  fellows, — and  clothed  with  the  garment  of 
uncealing  praife.  Looknotupon  us,  ye  men  of  the  world, 
becaufe  we  are  black,  becaufe  the  fun  of  adverfity  hath 
looked  upon  us:  norjudge  of  ourfuture  hopes,by  whatyou 
now  fee  us  to  be.  It  doth  iiotyet  appear  what  we /ball  he^ 
— neither  to  you  nor  to  ourfelves.  But  this  we  know^ 
* — and  it  is  all  that  we  wifh  to  know  for  the  time, — 
that  when  Chrift  /hall  appear,  wejhall  he  like  him;  for 
we  Jb  all  fee  him  as  he  is  *. 

5.  See  what  ample  fecurity  the  Chriltian  has  for  the 
final  enjoyment  of  all  that  is  here  promifed, — and,  in- 
deed, of  all  that  Chrift  has  purchafed,  and  all  that  is 
contained  in  that  well  ordered  covenant,  which  the 
Father  made  with  him  from  eternity.  When  that 
covenant  was  made,  the  oath  of  God  was  interpofed, 
for  the  fulfilment  of  all  its  contents.  The  obedience 
and  death  of  Chriii:,  by  which  the  condition  of  the 
covenant  was  fulfilled,  contain  an  additional  fecurity 
for  the  aceomplilhment  of  all  its  proraifes.     Now  all 

thefe 

■*  I  John  iil.  2. 


Comforted,  557 

thefe  promifes  are  in  him  yea  and  amen.  In  view  of 
that  deceafe  which  he  has  accomphfhed,  he  has  be- 
queathed to  you  all  that  his  Father  originally  promifed 
to  him:  and  his  Teftament  is  legally  confirmed  by  his 
death.  As  if  all  this  had  not  been  enough,  he  has,  by 
a  judicial  fentence,  declared  you  entitled  to  all,  and 
appointed  you  to  be  put  in  full  pciTeffion  of  aU  in  due 
time.  To  all  thefe  forms  of  fecurity  he  has  fet  his 
feal,  not  only  in  the  facraments  of  baptifm  and  the 
Lord's  fupper ;  but  likewife  by  giving  you  the  Holy 
Spirit  of  promife.  And  will  you  entertain  doubts  and 
fears  after  all  ?  What  could  have  been  done  more,  to 
encourage  and  confirm  your  faith  ?  And  how  dare  un- 
belief itfelf  prefume  to  queftion  the  fufticiency  of  all 
thefe  fecurities  united  ? 

6.  See  in  what  manner  Chriftians  ought  to  be  exer- 
cifed,  on  all  cccaficns.  You  v»ill  ?iave  caufes  of 
mourning,  while  you  continue  in  this  world  ^  but  fee 
that  your  forrow  be  always  of  a  godly  fort.  Mourn 
efpecially  for  Chrifi,  as  pierced  by  your  fin.  Mourn 
for  the  diOioiiour  that  your  fin  has  done  to  God,  as 
well  as  for  the  miferies  that  it  brings  upon  y&urfelf. — - 
But  indulge  not  yourlelf  in  any  fuch  mourning  as  in- 
fludes  fretfulnefs,  or  repining  againfi  any  of  God's 
difpenfations :  even  mournful  providences  fiiall,  in  a 
little,  prove  caufes  of  joy.  Beware  of  all  fuch  mourn- 
ing as  proceeds  from  unbelief,  or  mifiruil  of  the  pro- 
mife of  God  :  he  is  not  a  man  that  he  fiiould  lie,  nor 
the  fon  of  man  that  he  fiiould  repent.  Let  nothing 
induce  you  to  mourn  as  they  that  have  no  hope;  but 
always  rejoice  amidfi:  your  trembling  and  forrov/  :  re- 
joice in  the  Lord,  and  let  your  fpirit  be  glad  in  God 
your  Saviour.  Rejoice  in  Chrifi:  Jefus,  while  you  fee 
that  you  can  have  no  confidence  in  the  fiefii.    Rejoice 

X  X  2  in 


558  ^he  Mourners  in  Zion 

in  the  promifes  of  God,  while  ycu  mourn  under  the 
prefent  teftimcmies  of  his  juft  difpleafure.  In  a  word, 
rejoice  evermore,  in  confideration  that  Chrift,  accor- 
ding to  his  Father's  commiffion,  has  akeady  appointed 
your  mourning  to  be  turned  into  dancing,  your  fack- 
cloth  to  be  loofed,  and  you  to  be  girded  with  giad- 
iiefs :  and  in  the  fure  profped:  that  he  will  come,  in  a 
very  little  while,  to  execute  his  own  appointment, — 
by  adually  giving  you  beauty  for  ajhes,  the  oil  of  joy 
for  mournings  and  the  garment  of  praife  for  the  fpirit 
ofbeavinefs, 

7.  To  conclude:  You  may  fee  here  abundant  encou- 
ragement to  linners  of  all  denominations,  to  come  to 
Chrifl  by  faith,  and  fo  to  enter  themfeives  among  the 
children  of  Zion,  over  whom  he  reigns,  notwithiiand- 
ing  all  the  mourning  that  falls  to  their  lot  in  this 
world.  It  would  be  very  foolifli  to  pretend  to  become 
followers  of  Chri(t,  without  counting  the  coft  :  but  I 
am  afraid  there  are  many  who  are  difcouraged,  and 
frighted  away  from  the  good  ways  of  the  Lord,  by 
beginning  to  count  the  cofl,  and  iiopping  fhort  before 
they  have  caft  up  the  account.  They  hear  of  aOies 
and  m.ourning,  and  a  fpirit  of  heavinefs, — but  they 
forget  the  beauty,  the  oil  of  joy,  ^lid  the  garment  of 
praife.  They  fee  that  if  they  will  be  Chriflians  in- 
deed, they  mull  lay  their  account  with  a  life  of  trou- 
ble and  foirow,  of  mortification  and  contempt ;  but 
their  views  are  confined  to  the  prefent  world  :  and 
while  they  hope,  by  continuing  in  fm,  to  avoid  tem- 
poral fufterings, — they  neither  attend  to  the  difmal 
profptcl,  that  linners  have  before  them,  in  another 
world,— nor  to  the  happy  change,  that  Chrill  fliall 
make,  in  the  condition  of  his  own  people.  But  if  you 
jnake  a  proper  eltimate,  taking  both  worlds  into  the 

account, 


Comforted.  359 

account,  you  will  find  an  infinite  balance  in  favours 
of  Chriitianity.  if  you  were  to  die  like  a  bcaft,  and 
have  no  future  exifience, — or  if  you  could  live  always 
in  this  world,  and  never  fee  death, — theji  it  would, 
undoubtedly,  be  your  wifdoni  to  (land  at  the  greatcil 
diilance  from  Chrift  and  scligion.  But  die  you  muft, 
and  that  in  a  very  (bort  time ;  probably  much  (horter 
than  you  are  now  dreaming  of  And,  after  death, 
you  mud:  enter  upon  an  eflate  of  unchangeable  hap- 
pinefs,  or  of  milery  that  fliall  never  end.  If  you  will 
take  offence  at  the  crofs  of  Chrifl,  and  continue  in  fin, 
Vvith  a  view  to  avoid  fufiering — God  may  permit  you 
to  have  fuccefs  for  a  time ;  but  dreadful  are  the  fuf- 
ferings,  to  which  you  muft  be  expofed,  when  your 
profperity  is  at  an  end.  Your  dwelhng  muif  be  in 
lopbet^  which  God  hath  ordained  of  old, — and  hath 
prepared  for  the  king,  as  well  as  for  finners  of  inferior 
nations  :  the  pile  whereof  is  fire  and  much  wood,  while 
the  breath  of  Almighty  God,  like  aftream  <?/ burning 
hrimftone  dcth  kindle  it.  Your  company  Ihall  be  de- 
vils and  damned  men,  eternally  howling  around  you, 
and  eternally  tormenting  you  and  one  another.  Your 
inceflant  employm.ent  lliali  be  waihng  and  gnafhing 
of  teeth  J — curfing  God  and  yourfelves,  refiedling.  with 
horror,  upon  thofe  precious  opportunities  which  you 
jiov/  enjoy,  but  vrhich  will  then  be  irretrievably  loft, 
— and  looking  forward,  with  flill  greater  horror,  into 
the  dreadful  abyfs  of  eternity  to  come, — which  fhall 
not  admit  the  ieaft  gleam  of  hope,  that  ever  your  mi- 
fery  fliail  either  be  ended  or  abated. — At  an  eternity 
of  fuch  milery,  humanity  may  (liudder ;  let  this  ex^ 
cite  you  to  flee  from  it,  but  not  to  doubt  of  its  reali- 
ty :  for  a  God  cf  infinite  jufiice  and  faithfulnefs  has 

aflured 


3^0  The  Mourners  in  Zioriy  &c.    . 

afllired  us  that  facli  fhall  be  the  final  lot  of  all  his  c- 
neniies. 

-But,  in  the  way  of  taking  up  yourcrofs  and  following 
Chrift,  you  have  the  fuileft  affbrance,  that  your  weep- 
ing fhall  endure  but  for  a  niglit,  and  fliall  be  fucceed- 
ed  by  an  eternity  .of  joy,  alToon  as  the  morning  ari- 
feth.  You  may — we  need  not  flatter, — you  fliall 
have  a  fufFering  lot,  while  here ;  but  the  Spirit  of 
ChriH  ]jimfelf  fliall  be  your  Comforter.  The  gracious 
prefence  of  God  with  you,  and  the  light  of  his  coun- 
tenance fnining  on  ycu, — fliall  make  you  m^ore  glad 
than  the  men  of  the  world  can  be,  in  their  befl  eftate. 
And  when  death  ccmtrs,  the  days  of  your  mourning 
fliall  be  ended  :  Chrifi  himfelf  will  wipe  av;ay  all  tears 
from  your  eyes :  your  allies  fhall  be  changed  for  a 
glorious  crown, — your  mourning  for  the  oil  of  joy,  the 
fpirit  of  heavinefs  for  the  garment  of  uninterrupted  and 
everlafting  praife.— After  all,  you  may  have  your 
choice,  if  you  will  be  fo  foolifh,  as  finally  to  choofe^ 
everlafting  burnings,  for  the  fake  of  a  few  days  of  i- 
maginary  pleafure  and  happinefs, — God  will,  one  day, 
take  you  at  your  word,  and  confirm  your  choice  for 
eternity.  But,  oh !  for  the  fake  of  thefe  immortal 
fouls  of  yours,  retracl,  while  you  are  allowed  to  retradl. 
God  makes  ycu  more  welcome  to  choofe  life  than 
death  :  and  the  mom.ent  you  make  that  choice,  which 
is  for  your  own  advantage,  he  will,  put  it  beyond  your 
pov/erto  change  again.  Whatever  be  your  relblution,! 
trud,  there  are  nor  a  few  prefent,  who,  after  throughly 
weighing  both  fides,  are  firmly  and  unalterably  refol- 
ved  to  imitate  Mofcs,  in  choofing  rather  to  fuffer  af- 
iiclion  with  the  people  of  God,  than  to  enjoy  the  plea- 
hires  of  Jin  for  a  feafon:  and  therefore  faying,  with  Jo- 
in ua,  As  for  mc  and  viv  hovfc^  we  w'lll  ferve  the  Lord, 

SERMON 


SERMON     X. 

Godts  Great  De/ign.ln  Men  s  Salvation, 


Eph.  ii.  7. 

T^hat  in  the  ages  to  come,   he  might  JJjew  the  ea^ceeding  riches  of  hh 
grace^  in  his  hindnefs  towards  us,  through  Cbrijl  Jefu;  *. 

GOD,  who  is  infinitely  wife,  can  do  nothing  in 
vain.  The  ends  that  he  has  in  view — are  al- 
ways worthy  of  the  means  he  employs, — and  worthy 
of  himfelf.  His  own  glory  is  the  "general  end  of  all 
that  he  does :  but,  in  every  one  of  his  works,  he  has 
a  peculiar  eye  to  the  glory  of  one  or  other  of  the  per- 
fedlions  of  his  adorable  nature.  Thus  his  almighty 
power  was  difplayed  in  the  work  of  creation  :  his  un- 
fearchable  wifdom  fhines  in  the  works  of  providence : 
and  the  great  defign  of  the  glorious  work  of  redemp- 
tion, is  the  manifeftation  of  his  rich  and  fovereign 
grace.  Of  all  that  he  does  for  his  people  now,  as  well 
as  of  what  he  did  for  the  believing  Ephefians,  and  for 
all  their  brethren  in  the  primitive  times,  it  is  the  uni- 
form and  unvaried  intention,  tbat  in  the  ages  to  come, 

he 

*  What  follows  from  this  text  is  the  fubftance  of  two  difcourfes,  and  is 
publilhed  at  the  defire  of  fcveral  of  the  hearers  But,  as  they  were  not  fo 
fully  written  out  before  delivery,  as  the  author  could  have  wilhed,  'owing 
to  a  particular  interpofitlon  of  Providence,—  he  is  conftraned  to  fatisfy  him- 
felf with  the  following  abridgement  of  them. 


362  Gocfs  Great  Deji^n 

lie  may  fhew  the  exceeding  riches-  of  his  grace^   in  his 
kindnefs  toit^ards  us,  through  Chriji  Jefus, 

That  we  may  have  a  proper  view  of  theTcope  and 
connexion  of  this  palTage,  it  will  be  necellary  to  h:)ok 
back  to  the  clofe  of  the  preceding  chapter.  Having 
prayed  to  God  for  the  faving  illumination  of  his  Ephe- 
lians,  in  the  knowledge  of  Chriil,  ver.  17.  Our  apof- 
tle,  in  the  two  next  verfes,  mentions  three  blefTed  ef- 
feds  that  would  follow  upon  fuch  illumination.  They 
would  know,  ift,  What  is  the  hope  of  God's  calling  ; 
sdly,  What  is  the  riches  of  the  glory  of  his  inheritance 
in  the  faints;  and,  ^d\y.  What  is  the  exceeding  great- 
nefs  of  his  power  to  us  ward  who  believe. 

Concerning  this  laft,  he  afferts,  that  the  manifefta- 
tion  and  exertion  of  divine  power  in  behevers — corre- 
fponds  to  that  difplay  of  it  which  v/as  made  in  Chrid 
himfelf,  when  God  raifed  him  from  the  dead,  and  ex- 
alted him  to  fit  at  his  own  right  hand,  in  the  highefl 
heavens.     But,  having  mentioned  Chrift,   he  finds  it 
difficult  to  leave  the  pleafing  theme  :  and  therefore 
makes  a  digreilion  in  commendation  of  him,  in  the 
three  laft  verfes  of  the  chapter.     Indeed,  it  has  been 
obferved,  that  whatever  fubjecl  he  is  treating  upon, 
this  apoftle  was  fo  much  filled  with  the  love  of  Chrift, 
that  whenever  he  mentions  his  name,  he  dwells  wi*:!! 
peculiar  fatisfadion  upon  that  fubjed,  lofing  fight,  for 
fome  time,  of  any  other;  fo  that,   by  this  means,  the 
ftrid  connedion  of  his  reafoning  is  frequently  obfcu^ 
red,  and  fometimes  would  feem  to  be  loft.     Any  man 
— for  whom  Chrift  has  done  as  much  as  he  did  for  the 
Apoftle  Paul — would  be  unworthy  of  the  name  of  a 
Chriftian,  if  he  Vvcre  not  affeded,  even  to  raptures, 
upon  every  remembrance  of  him,  or  of  his  love. 

In  the  beginning  of  the  chapter,  he  returns  to  his 

fubjed : 


In  Men^s  Sahatlon,  363 

fiibjecl :  and  fliews  that  the  power  of  God  exerted  up- 
on  believers,   correfponds  to  what  took  place  in  the 
Tefurrection  of   Chrifl :    in  regard  that  he  raifes  them 
from  fpiritual  death,  as  he  raifed  his  dead  body  frpm 
the  literal  grave.     This  he  aflerts  and  proves,  with  re- 
gard to  Gentile  believers,  verfe   ift  and  ^d,   and  then 
with  regard  to  Jewifn  converts,   among  whom  he  in- 
cludes himfelf,  verfes  3d,  4th,  and  5th.     And  bis  rea^ 
foiling,  wkh  refped:  to  both,  is  conclufive  :  For,  if  the 
human  foul  is  a  more  noble  fabllance  than  the  body, 
if  the   creation    of   a  rational  foul  is   a  more   noble 
effort  of  divine  power  than  the  creation  of  a  material 
body,   as  ail  mufi:  allov/, — and   if  our  fouls  are  as  real- 
ly dead  in  treipsiles  and  lins,  while  we  continue  in  a 
natural  eflate,  as  the  body  of  Chrill  was,   when  it  lay 
in  the  tomb  of  Jofeph, — then   it  neceifarily  follows, 
that  the   raiiing,  or  quickening  of  our  dead  fouls  re- 
quires an  exertion   of  almighty  power,  equal  to  that 
which  raifed  up  Chrifl  from  the  dead. 

In   the   verfe  immediately  preceding  our  text,  he 
proceeds  to  prove  the  fecond  part  of  his  aiTertion;  viz. 
That   the   lame  irreiillible   power  works   in  us,  in  a 
manner  correfponding  to  what  was  done  in  God's  ex- 
alting Chrifl,   and  fetting  him  at  his  own  right  hand, 
in  heavenly  places.     This  is  plainly  the  cafe, — in  re- 
gard that  all  whom  God  quickens,   he  raifes.  f/^,   toge- 
ther, and  makes  them  to  Jit  together  in  tjeavenly  places, 
in  Cbrijt  Jefus.     The  raijing  up  here  mentioned  dif- 
fers from  the  quickening  infilled  upon  in  the, prece- 
ding verfes,   in  the  fame  manner  as  ChiifL's  exaltation 
differs  from  his  refurredion.     Thus  (Jhriflians  are  not 
only  raifed  from  the  dead  as  Chriff  was,  but,  luce  him, 
they  are  iikewife  exalted,   and  made  to  fu^  together 
*  Y  y  with 


^64  Gb0s  Great  Defign 


with  him,  and  with  one  another,  in  tlicfe  faine  hca-- 
verJy  places,  where  he  fits  at  the  right  hand  of  God. 

There  are  three  different  fenfes,  in  which  thefe  v;ords 
are  underflood  by  diiferent  interpreters. 

Some  underfiand  them  of  ChriiVs  having  been  ex- 
.^Ited,  and  fitting  in  heaven,  as  our  rcprefentative.  A 
man  is  legally  pofTefl  of  an  inberitaqce,  when  his  at- 
torney takes  infecffment  in  his  name.  A  minor  is  the 
true  proprietor  of  his  father's  efi ate,  alToon  a^  his  guar- 
dian takes  poileifion  of  it  in  bis  behalf.  And  every 
Britifh  freeholder  may  be  faid,  virtually  to  fit  in  Par- 
liament, Vi^hen  his  rcprefentative  fits  there,  and  a(5ls  in 
his  name.  In  like  manner,  all  Chriflians  may  be  faid 
virtually  to  fit  in  heaven,  even  while  they  fojourn  on 
earth;  becaufe  Chrifh  fits  there,  in  the  public  charac- 
ter of  their  Head  and  reprefentative.  We  are  even 
iegaliy  invefied  with  the  rich  and  glorious  inheritance 
of  the  faints,  inafmuch  as  Chrift,  our  fpiritual  Guar- 
dian, is  in  full  poficfiion  of  it.  This  is  a  comfortable 
truth  ;  but  1  much  doubt  if  the  apoule  had  this  in  his 
eye,  as  the  fenfe  of  the  expreffion.  The  fame  a(5^L  of 
divine  power,  that  exalted  Chriil  himfelf  to  God's 
right  hand,  made  us  to  fit  there  virtually  in  him.  But 
Paul  here  (peaks  of  a  difierent,  ttiough  fimilar  a6l  of 
power  exerted  upon  Chrillians  themfei-ves. 
'  Others  confider  the  words  as  referring  to  our  actual 
exaltation,  to  fit  with  Chriil  on  his  throne;  aftcv  the 
refurredion  and  general  judgment.  And  though  the 
expreffion  is  in  the  pall  time,  they  think  it  fpoken  in 
the  fiile  of  prophecy,  to  intimate  the  certainty  cf  the 
event.  Indeed,  this  happinefs  every  Chriilian  may 
afiuredly  hope  for.  This  event  will  contain  a  difplay 
of  divine  power  in  us,  fimilar  to  that  by  which  Chrilt: 
was  exalted.     And  never  till  this  take  place,  will  the 

power 


in  MerHs  Salvation,  365 

power  of  Cod  Xvork  in  us,  in  exadt  conformity  to  what 
he  wrought  in  Chrift.  Yet  neither  can  I  think  that 
this  was  immediately  intended  by  the  apoftle ;  in  re- 
gard, that,  in  tliis  whole  pailage,  he  fpeaks  of  what  God 
has  aheady  done  for  all  Chriilians.  The  quickening 
mentioned  in  the  preceding  verfes  every  behever  is 
already  made  partaker  of.  And  fo  he  is  of  that  railing 
up,  and  lirting  together  in  GKriit,  which  is  fpoken  of 
in  this. 

1  muft  therefore  think,  with  a  third  clafs  of  expoli- 
tors,  that  the  words  refer  to  that  conformity  to  the 
image  of  an  exalted  Redeemer,  which,  by  the  power 
of  divine  grace,  is  prodaced  about  every  Chriilian.  A 
parallel  pail  age  you  have,  in  the  epiille  to  the  Ro- 
mans *.  If  we  have  been  planted  together  in  the  like^ 
nefs  of  his  death,  'wejhall  he  aJfo  in  the  llkenefs  of  his 
refurretlion. — If  we  be  dead  with  Cbrijl,  we  believe 
that  we  /hall  alfo  live  with  him. — For^  in  that  he  dled^ 
he  died  unto  fin  once  ;  hut  in  that  he  liveth,  he  liveth 
unto  God,  Nov/  all  Chriilians  n:iay  be  faid  to  be  rai- 
fed  up  to  lit  with  Chrid  in  heavenly  places,  in  regard 
that — they  all,  by  faith,  enter  into  the  fame  reft  into 
which  Chriil  is  aduaily  entered  in  heaven :  and,  as 
faith  is  the  fuhflance  of  things  hoped  for^  they  now  en- 
joy an  anticipation  of  that  happinefs  which  they  fhall 
hereafter  poiTefs,  when  actually  fet  down  with  him  on 
his  throne.— They  ail  have  their  treafure  in  heavjsn  : 
and  there,  of  confequence,  their  heart  is  alfo.  There 
all  their  defires  center.  There  all  their  meditations 
fettle.  Thither  all  their  hopes  afpire.  To  mind  earth- 
ly things  is  the  characleriltic  oi  carnal  and  earthly 
men ;  but  they  that  are  Chriirs  mhid  the  things  that 
ar^  above,  whjre  Chrid  is,  at  the  right  hand  of  God, 

Y  y  2  And 


366  God's  Great  Bejign 

And,  as  their  heart,  fo  their  coiiverfation  is  in  bea- 
ten. They  enjoy  a  burgesfLip  in  the  New  Jerufalem 
above.  They  maintain  a  fpiritual  trade  with  that 
far  country.  They  diilinguifli  themfelvcs  from  the 
men  of  the  world,  among  whom  they  hve,  by  a  holy 
heavenly  walk  and  converfation.  All  this  is  the  effedl 
of  the  fiipernatural  working  of  the  Holy  Ghoft,  and 
requires  the  fame  almighty  powder,  that  exalted  Chriil, 
and  fet  him  at  God's  right  hand,  in  heavenly  pla- 
ces. 

In  my  text,  the  infpired  apoille  fets  before  us  the 
great  end,  that  God  had  in  view,  in  all  thofe  exertions 
of  divine  power,  which  he  had  made  in  behalf  of  thefe 
primitive  believers,  whether  Jews  or  Gentiles  :  both 
in  quickening  them,  and  in  railing  them  up  to  lit  to- 
gether in  heavenly  places.  And,  as  we  may  be  afTu- 
red  that  he  has  the  fame  end  ilill  in  view ;  fo,  in  the 
profecution  of  it  he  docs  the  fame  things  for  us,  in  thefe 
lattef  days,  that  he  did  for  them  :  and  we  cannot  be 
workers  together  with  him,  as  we  ought,  unlefs  it  is 
likevv'ife  our  defign  and  dit^iXQ,  that,  in  the  ages  to  come, 
may  be  (hewed  the  exceeding  riches  of  his  grace^  in 
his  kindnvfs  totnards  us  thi  ough  Chriji  Jejus, 

All  that  we  propofe,  in  difcouriingfrom  thefe  words, 
is  only — to  explain, — and  then  to  apply  them. 

In  order  to  explain  them,  we  fliall  not  make  any 
critical  divifion  of  the  matter  contained  in  them  ;  but 
fliall  exprefs  what  v/e  think  necelTary  for  this  purpofe, 
in  a  few  dcclrinal  propolitions,  which  we  confider  as 
contained  in  the  text,  or  founded  on  it. 

Frop.  1.  God,  who  quickens  dead  linners,  is  a  God 
of  grace.  The  word  grace  has  various  iignifications  : 
to  enumerate  which  at  prdent,  would  be  to  little  pur- 
pofe. 


In  Meifs  Salvation,  367 

pofe.  Conficiered  as  a  divine  attribiite — it  Is  th:it  per- 
fedioii  of  the  nature  of  God,  by  which  he  is  difpofed 
to  fliew  kindaefs  to  his  creatures  freely,  without  any 
refped  to  merit  on  their  part :  Or,  it  is  God's  infinite 
beneficence,  confidered  as  terminating  upon,  thofe 
who  deferve  it  not.  it  differs  not,  materially,  from  his 
goodnefs,  or  his  mercy.  But  all  theie  differ  from  one 
another  in  refpedl  of  their  objeds.  The  Lord  is  good 
to  all  indircriminateiy.  And  every  favour  conferred 
upon  every  creature,  in  whatever  circumllances,  pro- 
ceeds from  his  goodneis  or  bounty.  Mercy  refpecls 
its  objed  as  miferable :  And  nothing  can  be  called 
mercy  that  does  not  tend  to  relieve  from  mifery,  or  to 
prevent  it.  in  like  manner,  nothing  can  be  called 
grace,  that  is  not  bL-flowed  freely ;  and  the  moment 
that  any  perfon  has  a  claim  of  merit  to  v/hat  he  re- 
ceives, it  ceafes  to  be  matter  of  grace.  A  perfon  may 
be  an  objed  of  grace  and  of  mercy  at  the  fame  time ; 
becaufe  the  undeferving  may  be  miferable.  No  per- 
fon, under  the  governnient  of  a  holy  and  jud  God, 
can  lland  in  need  of  mercy,  till  he  is  like  wife  an  ob- 
jed  of  grace ;  becaufe  none  can  be  fubjeded  to  m.ife- 
ry,  tdl  he  become  undeferving,  and  even  guilty.  But 
.one  may  be  an  objed  of  grace,  who  is  noc  an  objed 
of  mercy  ;  becaufe  one  may  be  incapable  of  m.eriting 
good  at  the  hand  of  God,   who  yet   has  deferved  no 

eviL     Thus  the  arace  of  God  was  manifefted  towards 
•-I 

Adam  in  his  innocent  edate  :  it  is  manifeiled  towards 
eied  ani?els :  and- it  will  terminate  uoon  the  rede-emi- 
ed  from  among  men,  after  all  their  troubles  and  mi- 
fenes  are  at  an  end.  indeed,  every  benefit  conferred 
by  God  upon  any  creature,  mull  come  in  the  way  of 
grace;  for  it  is  impoffible  for  any  creature,  pro- 
perly fpeaking,  to  nieiit  any  thing  from  his  hand. 

That 


36S  God's  Great  Be/Im 

I 

That  grace  is  an  attribute  eTential  to  GoJ,  it  would 
be  fuperfiuous  to  prove.  Every  perfon  mud:  acknow- 
]edp;e  it,  who  believes  that  there  is  a  God.  It  is  af- 
I'erted  in  numberlefs  pallages  of  fcripture.  It  was  an 
article  of  that  name  of  God,  which  bimfelf  proclaim- 
ed before  Mofes  "*  ;  27^^  Lord,  the  Lord  merciful  and 
gracious:  It  is  enumerated  among  the  divii-ie  perfec^ 
tions,  by  the  Pfulmiilf;-  The  Lord  is  mej'cifid  and 
gracious  :  and  by  the  prophet  Joel  t,  Turn  unto  the 
Lord  your  God,  for  be  is  gracious  and  vierslfal ;  flow 
to  anger  and  of  great  kindnefs  ;  and  repentetb  hitiL  of 
the  evil.  The  courfe  of  providence  dernonftrates  it  : 
even  the  moil  eminent  faints  are  convinced,  as  was 
Jacob,  that  they  are  lefs  than  the  leafl  of  all  God's 
mercies;  and  yet  he  not  only  loads  theiJi  daily  with 
liis  benefits, — but  likewife  extends  his  goodnels  to  the 
unthankful  and  to  the  evil.  The  term  grace,  indeed, 
is  frequently  appropriated'  to  benefits  of  a  faving  na- 
ture: but  from  the  explication  now  given  of  the  vvord, 
it  mufl  appear  manifeil  to  every  one,  that  all  the  be- 
nefits of  common  providence  mufl  come,  to  faints  and 
iinners,  in  a  way  of  fovereign  and  free  grace. 

Prop,  IL  All  the  kindnefs  that  God  flieu's  to  his 
people,  from  the  moment  of  their  being  quickened,  in 
their  regeneration,  till  the  confummation  of  their  hap- 
pinefs,  in  their  being  aduaily  fet  down  with  Chrift  in 
heavenly  places,  is  wholly  the  fruit  of  unmerited 
grace,  if  th^  covenant  of  works  had  flood,  all  that 
mankind  enjoyed— would  have  been  matter  of  grace 
in  one  refped  :  inafmuch  as  it  was  an  adl  of  grace  for 
God  to  enter  into  covenant  with  his  own  creature, — 
to  promife  him  infinitt-  and  eternal  happinefs — on  ac 
count  of  a  linite   and  temporary  obedience, — and  to 

m:Lke 

*  Eicd.  }::ixiv.  6.  f  Pfal.  clil.  3.  i  Jed  ii.  13. 


///  Men's  Salvation.  359 

make  that  obedience  meriLorious  by  paction — which 
was  not  fo  in  itfelf.  But,  in  another  rcfpedl,  all  would 
have  been  matter  of  debt, — and  they  would  have  ow- 
ed it  to  their  own  merit,  as  w^ell  as  to  the  gaodnefs  of 
God,  Adam's  obedience  being  the  proper  condition 
of  the  covenant,  though  not  equal  in  value  to  the  lifL* 
prcmifed, — he  might  have  claimed  that  life  for  hirr-^ 
felf  and  his  pofierity,  as  a  padional  debt,  aiTv)on  as 
the  fiipulated  obedience  had  been  compiete. 

But,  according  to  the  new  covenant,  all  that  we  re- 
ceive from  God,  whether  in  lime  cr  through  eternity, 
is  of  mere  grace  :  and  no  place  is  left  for  creature 
merit,  of  any  kind.  No  qualifications,  cither  natural 
or  acquired,  can  recommend  us  to  God's  favour :  no 
difqualifi cations  can  exclude  us.  No  refpe<ri:  is  had  to 
any  works  that  we  perform  before  converfion ;  bccaufe, 
they  are  incapable  of  acceptance  with  God,  as  proceed- 
ing from  a  corrupt  principle:  and,  in  this  lefpccl,  no  re- 
gard can  be  had  to  what  v^^e  do  after  converilon;  becaufe, 
if  it  is  acceptable,  it  is  not  we  that  do  it,  but  the  grace 
of  Gcd  that  is  with  us.— God  forbid  that  we  (liould 
fxciude  hoiinefs,  or  evangelical  obedience,  from*  the 
plan  of  the  covenant  of  grace:  but  in  fuch  obedience, 
all. merit  is  exprefsly  excluded.  Kolinefs  is  not  the 
ground  upon  which  we  are  to  expecl  falvation ;  but 
the  fruit  of  begun  falvation  in  us.  And  this  hoiinefs, 
ns  well  as  every  thing  q.]lq  connecled  with  falvation,  is 
beftowed  upon  us  {'y^qIy  and  gracioufly,  ^j:iibout  mo- 
ney and  uvitbout  price. 

Prop.  ill.  In  God's  gracious  dealings  with  his 
people,  c^jn  in  this  world,  there  is  a  peculiar  difplay 
of  love  and  kindnejs,  A  man  may  be  gracious,  or 
bountiful,  when  he  cannot  be  denominated  kind.  A 
prince  may  bcflow  of  his  bovmty  upon  a  beggar,  who, 

inilead 


360  God's  Great  T^efign 

inf:e2d  of  deferving  it,  fcrhaps  deferves  capital  pu- 
riif!}ment  forliis  cVimes.  But  to  fLJch  an  one  he  can- 
not be  faid  to  be  kuia,  w^.ile  he  keeps  l;im  at  fuch  a 
ciAiince  as  the  ciifl'erepce  of  their  Rations  and  circum- 
flariCes  v-arrarts.  Ki'Klnefs  includes'a  dep^ree  of  inti- 
ir?^cv  and  familiarity,  that  cannot  fab  fid  where  one 
confiders  the  cbjccl  of  his  bounty,  and  treats  him  as 
far  below  himfeif.  God's  kindnefs  to  his  people  is  not 
accompanied  with  that  fupercilious  haughtinefs  which 
ofttn  appears  among  men.  He  admits  his  people  in- 
to a  l:'o]y  fi-miiiarity  with  himfeif.  He  calls  them  his 
friends,  and  condefcends  to  treat  them  accordingly. 
While  he  relieves  and  enriches  them  by  his  bounty, 
he  likewife  receives  them  into  his  favour,  admits  them 
into  his  prefence,  fpeaks  familiarly  to  them,  and  al- 
lows them  to  ufe  holy  ccnfidence  and  boldnefs  in 
pouring  cut  tlieir  hearts  before  him.  The  fccret  cf 
the  Lord  is  liith  them  that  fear  him, — and  he  will 
fjeisj  them  his  covenant  *. 

Frcp.  IV.  That  divine  grace  fhculd  be  glorified,  by 
bcin^  e:Kercifed  tov.'aids  us,  and  'io  manifeded  and  dif- 
played  ill  the  clearefi;  manner,  in  the  light  of  the 
whole  rational  vv'orld,— is  the  great  end  that  God  has 
in  view,  in  all  that  he  does  for  ilnners  of  mankind, 
ilrrc'jgh  jefiis  Chnfl.  It  was  in  profecution  cf  this  de- 
iign,  cf  inanifeflirg  the  riches  of  ^  his  grace  in  our  lal- 
vation,  that  he  entred  into  a  cct^enar;  ..:fh  liis  eternal 
Son,  before  the  foundation  cf  the  v/  •  .u,:  and  hence 
that  covenant  is,  with  much  propriety,  called  the  co- 
venant of  grace.  This  was  XX.z  end  that  he  had  in 
view  in  cur  eledior  ;  for  ht  predefiinated  :u:  unto  the 
adoption  of  children,  by  JeJ'us  Chriji  unto  himfeif,  ac-* 
cording  to  the  good  pieafurc  of  his  will,  to  the  praijeof 
the  glory  of  his  grace  f.     This  end  he  fliil  keeps  hi 

•yievv^ 
*  Ffa.  XXV.  14.  t  Eph.  j.  r,  6. 


In  IvieiUs  ^aivudou,  30 1 

v*ew,  in  beflowing  upon  us  the  glorious  inheritance  to 
which  we  are   predeftinated,   and  in  all  the  ileps  that 
he  takes,    tow^arcs  putting  us  in  polTeffion  of  it ;  for, 
in  Chrift  ive  ha've  obiai/ied  an  inheritance — that  we 
fjould  he  to  the  praife  of  his  glory  *.    This  is  the  great 
end  of  all  God's  adminiflrations  in  the  Church  on  earth. 
Even  in  that  legal  diipenfation  which  obtained  in  the 
Jewifli  churc|i,  and  which  the  Spirit  of  God  calls  the 
minijiration  of  deaths  this   end  was  kept  uniformly  in 
view :  for  it  was  never  intended  that  life  and  happi- 
nefs  fliould  be  procured  by  ceremonial  obfervancesj 
but  that,  by  thefe,  men  fhould  be  dire<n:ed  to  feek  and 
expedl  it,  in  a  way  of  fovereign  grace,  through  Chrift. 
And  in  the  New  Teftament  difpenfation,  this  end  is 
fo  fully  and  clearly  kept  in   view,   that  he  who  runs 
may  read  it  in  every  divine   inftitution,  and  in  every 
page  of  gofpel  revelation.     Even  in  the  triumphant 
ftate  of  the  Church,  the  fame  great  defign  will  be  car- 
ried on.     And  the  fubftance  of  that  everlafting  fhout, 
which  will  be  raifed  among  the  redeemed,  in  praife 
of  HIM  who  built  the  Church,  and  brought  forth  the 
head-ftone  to  be  put  upon  it,  will  be  grace,  grace  unto 
2/'f.     The  law  entered,  that  a  difcovery  might   be 
made  of  the  abounding  of  fin, — and  that  it  might  ap- 
pear  to  all  men,   that  where  Jin  hath  abounded,  grace 
did  much  more   abound  ^^     And  now  the  gofpel  is 
fpread  among  all  nations,  that  to  the  Gentiles  alfo 
might  be  known  the  exceeding  riches  of  divine  grace. 
There  is  no  perfedlion  of  the  divine  nature,  that  does 
not  (hine  more  clearly  in  the  redemption  of  mankind, 
than  in  any  other  of  the  works  of  God.     Jiut,  even  in 
this  great  work,  none  of  them  fhines  with  fuch  tran- 
fcendent  luftre   as  this.     Grace  reigns  in  all  that  are 
*  Z  z  faved, 

*  Eph.  i.  IT,  12.        t  Zech.  is-.  7.         J  Rom.  v.  20,  31. 


362  God^s  Great  'Dejign 

fi^vetl, — it  reigns  and  triumphs  over  [all  oppoiition, — it 
even  reigns  as  a  queen  among  all  the  other  perfedions 
of  God  :  it  reigns,  and  ever  fhall  reign:  through  impu- 
ted righteoufnefsy  unto  eternal  life,  hy  Jefiis  Chrifi  our 
Lord, 

Prop,  V.  In  that  diftinguifhing  kindnefs,  which 
God  flievvs  to  iinners  of  ifiankind  through  Jefus  Chrifi 
there  is  not  only  a  difplay  of  grace  in  general ;  but 
there  appears  the  exceeding  riches  of  grace.  Conii- 
dered  as  a  divine  perfedion,  grace  mud  contain  inex- 
hauftible  riches.  He  is  neceifarily  and  unchange- 
ably infinite  in  every  perfedlion.  Jufily  is  he  faid  to 
be  great  in  powe:,  unfearchable  in  wifdora,  glorious  in 
holinefs,  and  rich  in  mercy;  and  it  is  impoffible  but 
he  muft  likewife  be  infinitely  rich  in  grace — And  if 
we  confider  the  raanifeftation  of  this  attribute  in  our 
falvation,  we  iliall  find  it  correfponding  to  the  infini- 
tude of  it,  as  it  exifls  in  the  divine  nature.  This  will 
appear,  if  we  fix  our  attention  a  little  upon  the  foi- 
lowing  things  :    ''  ' 

1.  The  innumerable  multitude  of  thofe  objeds,  to 
whom  this  grace  is  extended.  The  followers  of  Chrifi, 
in  every  particular  age,  and  perhaps  in  every  place, 
are  but  a  a  little  flock,  in  comparifon  of  the  world  that 
lieth  in  wickednefs.  And  when  they  {"adXl  all  be  ga- 
thered to  the  ri^ht  hand  of  Chrifi,  at  his  fecond  co- 
ming, we  know  they  will  be  but  a  remnant,  in  c(5m- 
parifon  of  thofe  who  will  be  found  at  his  left  hand. — 
Even  they  who  are  externally  called  are  few,  compa- 
red with  thofe  who  never  heard  the  fame  of  Chrifi, 
norfaw  his  glory.  And,  by  the  lips  of  Truth  we  are 
afiTured,  that  of  thofe  who  are  called,  few  are  chofen. 
But,  when  all  they  who  are  chofen  fiiall  be  g^athered 
together,  they  will  amount  to  ^  great  congregation.  In 

the 


In  Men's  Salvation.  363 

the  New  Jerufalem  there  (hall  be  the  nations  of  them 
that  are  faved. — They  appeared  in  vifion  to  the  A- 
poftle  John,  a  great  multitude  whom  no  man  could  num- 
ber *.  And  as  every  individual  in  that  multitude 
fhall  be  an  everlalling  monument,  raifed  to  the  honour 
of  divine  grace,  the  riches  of  the  glory  of  this  perfec- 
tion muft  correfpond  to  the  number  of  thofe  who  fliall 
be  faved  by  it. 

2.  The  multitude  and  the  greatnefs  of  thofe  obfta- 
cles  that  divine  grace  muft  remove  or  furmount,  in 
bringing  us  to  falvation.     Our  fin  flood,  as  an  infur^ 
mountable  bar,  in  the  way  of  our  being  faved ;  but, 
where  Jin  has  abounded,  grace  doth  much  more  abound* 
It  triumphs  in  faving  the  chief  of  finners.     Thofe  fpi- 
ritual  enemies,  that  hold  us  in  bondage,   while  in  an 
unregenerate  ftate, — exert  all   their   power,  and  all 
their  poHcy,  to  prevent  our  being  faved  :    but  the 
riches  of  this  grace  exceeds  all  their  influence,— and 
they  are  finally  defeated.     We  ourfelves,  being  ene- 
anies  to  this,  as  well  as  to  every  other  divine  perfec- 
tion, by  nature, — make  all  pofllble  refiftance  to  it; 
but  grace  powerfully  overcomes  all  our  refiftance,  and 
effedually  fubdues  us  to  itfelf.     Even  the  juftice  of 
God  feemed  to  ftand,  as  an  immoveable  rock,  in  the 
way  of  the  egrefs  of  this  grace  to  us.     But  this  moun- 
tain alfo  becomes  a  plain-,  and  grace  reigns,  in  a  full 
cofffifteney   with  all  the   honour,   and   with  all  the 
claims  of  juftice.    In  a  word,  every  obftacle  that  ftands 
in  the  way  of  our  being  faved  by  grace,  fhall  ferve  as 
atrophy,   to  perpetuate  the  remembrance  of  the  vic- 
tory,— to  adorn  the  reign, — and   eternally  to  mag- 
nify the  honour  and  the  riches  of  free  and  fovf  reign 
grace. 

Z  z  2  3,  The 

•  Rev.  vii.  9. 


3^4  GocTs  Great  defign 

3.  The  channel  through  which  it  vents.  The  bief- 
fings  of  grace,  that  are  beflowed  upon  us,  both  in 
this'world  and  in  that  which  is  to  come,  were  all  pur- 
chafed  by  the  fame  invaluable  ranfom,  by  which  our 
fouls  were  redeemed  from  lin  and  wrath, — even  the 
precious  blood  of  Chrift.  As  Chriil  is  an  infinite  per- 
fon,  the  value  of  his  blood  and  righteoufnefs  mufl  needs 
be  infinite.  And  fo  alfo  muft  be  the  value  of  thofc 
bleflings  which  divine  grace  befl:ows  upon  us :  for  it 
does  not  confift,  either  with  the  wifdom  or  the  juftice 
of  God,  that  a  price  fhould  be  paid  for  thefe  bleflings, 
that  was  more  than  adequate  to  their  value.  As  riches 
and  honour  are  with  Chrift,  even  durable  riches  and 
righteoufnefs,  proportionable  muft  be  the  riches  of  di- 
vine grace,  manifefted  in  the  kindnefs  of  God  to  us 
through  him. 

4.  The  riches  of  divine  grace  appears — in  the  num- 
ber and  variety  of  thofe  benefits  which  it  beftows  up- 
on every  believer  in  Chrift.  Here  fuch  a  large  field 
opens  before  us,  that  it  is  impoflible  for  us  to  travel 
through  it.  God's  wonderful  works,  and  his  gracious 
thoughts  towards  us,  cannot  be  reckoned  up  in  order. 
Even  Chrift  himfelf  is  reprefented  as  acknowledging, 
that  (/he  would  declare  and /peak  of  them,  they  are 
more  than  can  be  numbered  *.  By  grace  we  are  re- 
generated and  effedually  called,  "^y  grace  we  are 
juftified  from  all  that,  from  which  we  could  not^e 
juftified  by  the  law  of  Mofes  :  our  fins  are  pardoned, 

however  many,  and  however  great,  our  perfons  are  ac- 
cepted as  righteous  in  the  fight  of  God,  and  we  obtain 
a  place  among  his  friends  and  children.  By  grace  we 
are  fa^dified  and  cleanfed,  by  the  wafliing  of  water 
through  the  Woi€ ;  and  by  the  fame  grace  Ihall  we 

all 

*  Pfal.  xl.  ^. 


In  MerCs  Salvation,  365 

all  be  prefented  together,  in  the  prefence  of  God  and 
the  Lamb,  a  glorious  Church,  not  having  fpot  nor  ble- 
niifli  nor  any  fuch  thing.  We  are  protected  from  all 
danger,  guided  in  every  (tep  of  our  way,  ftrengthened 
and  affifted  in  every  duty,  preferved  from  every  fnare, 
fupported  under  every  trial,  made  conquerors  and 
more — over  every  enemy,  and  furnifhed  with  all  that 
is  necefTary,  and  all  that  is  convenient  for  us.  We  are 
provided  with  a  competency  of  the  good  things  of  the 
prefent  life,  carried  fafely  through  death  itfelf,  and  at 
lafl:  put  in  full  and  perfonal  polTeflion  of  an  exceeding 
and  eternal  weight  of  glory. — Who  is  able  to  compute 
the  value  of  that  inheritance,  which  the  grace  of  God 
will  finally  beflow  upon  every  genuine  Chriftian?  And 
how  can  any  created  underftanding  eftimate  the  rich- 
es, the  exceeding  riches  of  that  grace,  by  which  all  is 
bellowed  ? 

5.  In  a  word,  it  appears  in  the  eternity  of  its  dura- 
tion. The  mercy  of  God  endureth  for  ever:  his  grace 
faileth  never.  It  cannot  fail,  if  we  view  it  as  a  divine 
perfection.  Being  nothing  different  from  God  himfelf, 
his  grace  muft  be  as  unchangeable  and  eternal  as  he 
is.  Equally  eternal  and  unchangeable  will  be  its  egrefs 
towards  us.  It  is  a  fountain  that  can  never  run  dry  : 
a  treafure  fo  rich,  that  it  never  can  be  exhaufted.  No 
gift  that  divine  grace  beftows  fhall  ever  be  withdrawn; 
for  the  gifts  and  callings  of  the  God  of  grace  are  with- 
out  repentance.  If  we  are  once  juflified,  we  ihall  never 
be  condemned  :  if  once  adopted,  we  fhall  never  be  dif- 
inherited.  If  once  we  are  completely  fandlified,  we 
fliall  be  liable  to  no  more  defilement:  if  admitted  into 
the  houfe  of  God,  we  (liall  go  no  more  out :  and  if  our 
fpiritual  difeafes  are  once  healed,  we  fhall  never  be  fub- 
jecl  to  a  relapfe  ;  for  the  inhabitants  of  that  land,  in 

which 


366  God's  Great  Defign 

which  our  inheritance  lies— fhall  never  fay^  I  am  fictc. 
The  fame  may  be  faid  of  every  faving  benefit  that  di. 
vine  grace  beilows  upon  us  in  this  world. — Not  only 
will  God  continue  to  give  grace,  'until  he  give  glory. 
Glory  itfelf  is  the  gift  of  grace.  To  grace  we  lliall  e- 
ternally'be  indebted,  for  the  continuance  of  glory;  and 
for  fuch  an  increafe  of  it  as  will  correfpond  to  our  ca- 
pacities, which  will  be  continually  enlarged,  by  con- 
tinual exercife,  and  by  continual  enjoyment.  Hence 
the  Ihout  oi grace,  grace — will  eternally  be  raifed,  not 
merely  on  account  of  what  was  done  in  time,  while  the 
houfe  of  God  was  in  building;  but  likewife  on  account 
of  what  will  continue  to  be  done,  after  the  head-ftone 
is  put  upon  it:  For  even  in  the  world  to  come  will  God 
perfift  in  raanifefting  the  exceeding  riches  of  his  grace, 
i?i  his  kindnefs  towards  lis,  through  Chrijl  Jefus. 

Prop.  VI.  The  riches  of  God's  grace  can  only  be 
manifefted,  in  a  way  of  faving  kindnefs  to  finners  of 
loft  mankind,  through  Jejus  Chrijl.  The  fmfulnefs  of 
man,  and  his  diftance  from  God,  by  reafon  thereof, 
being  fo  great,  that  we  can  have  no  comfortable  in- 
tercourfe  with  him,  without  a  Mediator, — and  there 
being  no  perfon,  in  heaven  or  in  earth,  appointed  to 
that  work,  or  fit  for  it,  but  Chrift  only;  it  is  utterly 
impoffible,  th^t  divine  grace  can  ever  fhed  upon  us  its 
blefsful  and  falutary  fruits,  in  any  other  way  but 
through  him.  Out  of  Chrift,  our  God  is  a  confuming 
fire  :  and,  though  he  may  exercife  his  grace  to  ftran- 
gers  to  Chrift,  in  any  way  that  is  confiftent  with  their 
becoming  an  eternal  prey  to  his  inexorable  juftice  * 
yet  it  is  impofifible  for  him  to  beftow  any  thing  that 
is  neceffarily  conneded  with  falvation,  in  any  other 
channel.     All  muft  come  through  him:  and  that  in  a 

twofold  refpect. 

I.  It 


In  Men's  Salvation,  367 

I.  It  mnft  come  through  the  merit  of  his  atoning 
blood,  and  all-perfed:  righteouijiefs.  The  God  with 
whom  we  have  to  do,  is  a  God  of  ftridl  and  impartial 
jnilice,  as  well  as  a  God  of  rich  and  free  grace :  nor 
can  he  glorify  one  pcrfedion  at  the  expence  of  diiho- 
nouring  another.  His  juftice  has  claims  upon  all  lin- 
ners,  fo  extenfive  that  no  mere  creature  can  fatisfy : 
but  fatisfied  they  muft  be,  before  divine  grace  can 
have  any  faving  egrefs  towards  us.  Chrift,  having  ta- 
ken upon  him  our  place  in  law,  has  fatisfied  judice,  in 
our  ilcad,  by  his  obedience  unto  death.  That  righ^ 
teoufnefs  which  he  fo  wrought  out,  being  freely  offer- 
ed to  all  that  hear  the  gofpel,  is  judicially  imputed  to 
every  Chriftian,  in  the  moment  of  his  receiving  it  by 
Faith.  And  on  that  footing  alone  it  is,  that  he  fhares, 
in  all  time  coming,  in  the  exceedmg  riches  of  God's 
grace. 

2.  All  the  fruits  of  this  grace,  that  Chrillians  enjoy, 
either  in  time  or  through  eternity,  mull  come  through 
the  hands  of  Chrift.  When  he  paid  to  divine  juftice 
the  ranfom  of  our  inheritance,  God  delivered  that  in- 
heritance into  his  hand,  with  all  the  appendages  of 
it:  with  a  commifTion  to  beflow  all  upon  his  fpiritual 
feed,  as  his  infinite  wifdom  fhould  diredt.  Thus  in 
him  dwells  all  fuinefs,  both  of  grace  and  truth :  and 
out  of  his  fulnejs  it  is  that  we  receive,  even  grace  for 
grace*  As  the  adminillrator  of  the  covenant  of  grace, 
it  belongs  to  him — actually  to  beitow  upon  us  all 
that  he  hath  purchafed  for  us:  and  v*^e  can  receive 
nothing  of  a  faving  tendency,  but  what  Chrilt  himfelf 
bellows. 

Prop.  VII.  The  kindnefs  of  God  to  individuals  a- 
mong  his  people — is  intended  to  difplay  the  riches  of 

his 


368  God's  Great  Deftgn 

his  grace,  not  only  to  themfelves,  and  to  thoie  who  ate 
their  connedions,  or  their  cotemporaries,  bat  likewifo 
to  after  generations,  and  even   to  thofe  who  fhall  re- 
ceive their  exiflence  in  the  ages  that  arc  to  come.     It 
was  fo,  in  a  peculiar  manner,  with   regard  to  the  pri- 
mitive Chriftians,  who  fhared  of  the  kindnefs  of  God» 
at  the  time  when  this  epilUe  was  written.  The  hiftory 
of  his  gracious  dealings  with  the  apoflolic  churches,  and 
their  members — is  committed  to  writing,  under  the  in- 
fluence of  the  Koly  Ghoft,  for  the  inftrudtion,  edifica- 
tion, and  comfort  of  all  other  Chridians,  in  the  ages  that 
were  then  to  comie.  With  regard  to  Paul  himfelf,  be  de- 
clares, in  another  epiftle,  that  in  him  Jirji  Godjbewed 
forth  all  lo?ig'fuffering,  for  a  pattern  to   thofe   who 
ftiouid  thereafter  believe.      Something  like  this  takes 
place,  in  a  greater  or  iefs  degree,   with  regard  to  all 
that  are  faved.     Thus  the  kindnefs  of  God  to  us,  in 
this  prefent  age,  may  be  of  ufe,  as  far  as  it  is  known, 
to  our  brethren  in  after  ages. — The   way  of  falvation 
is,  in  all  periods,   one  and  the  fame.     And,  whatever 
difference  there  may  be  in  particular  circumft ances  of 
lefTer  moment, — the  great  lines  of  God's  gracious  pro- 
cedure, in  all   sges,  and  towards  all  perfons,  is  the 
fame.     Whatever  he  has  done  for  one,  he  may  be  ex- 
pecled  to  do  for  another,  and  for  every  other,  in  fimi- 
lar  circumflances.      Hence   it  is,  that,  in  the   holy 
fcriptures,  he  has  given  us  an  infpired  account  of  his 
gracious  dealings  with  the  Ch  urch,  and  with  individuals, 
from  the  beginning  of  the  world  till  the  apoflolic  age: 
not  for  the  gratification  of  our  curiolity,  but  for  the 
encouragem.ent  of  our  faith  and  hope.    Willing  to  co- 
operate, according  to  their  place,  in  promoting  God's 
great  defign,  Our  father''  s  have  told  its  what  works  he 

did 


In  Men's  Salvation.  369 

did  in  their  days,  even  in  the  times  of  old.  We  alfo 
ihould  be  careful  not  to  conceal  them  jroni  their  pojie- 
rity  ;  but  to  make  them  known  to  the  generations  that 
are  yet  to  come.  Not  only  fhould  we  hand  down  to 
coming  generations,  what  we  have  received  from  the 
preceding ;  but  we  fhould  be  careful  to  add  fome- 
thing  to  the  llock, — by  handing  down  to  them,  like- 
wife,  a  faithful  account  of  what  he  has  done  in  our 
days, — not  only  for  the  Church  in  general,  but  alfo 
for  ourfelves  in  particular  ;  as  far  as  it  can  be  done 
with  prudence  and  Chriflian  difcretion. — David  pray- 
ed that  the  Lord  might  fpare  him,  till  he  might  have 
an  opportunity  to  Jhew  Goa's  Jirength  to  the  genera- 
tion then  prefent,  and  his  power  to  all  that  were  to 
come :  And  every  Chriilian,  as  far  as  he  has  an  op- 
portunity, will  be  of  the  fame  difpofition.  Away 
with  that  falfe  modefly,  that  would  fmother  the  good- 
nefsofGod;  and  rob  even  the  ages  to  come  of  all 
that  advantage  which  they  might  derive  from  the 
difplays  of  the  riches  of  his  grace .^  in  his  kindnejs  to- 
wards us,  through  Chrljl  Jefus. 

The  words  which  we  render  the  ages  to  come^  niay, 
with  fufncient  propriety,  and  agreeable  enough  to  the 
ufage  both  of  facred  and  profane  writers,  lignify  the 
world  to  come.  And  v;hatever  kindnefs  God  fhevvsto 
his  people  in  this  life,  is  intended  to  redound  to  the 
praife  of  the  riches  of  his  grace,  even  in  the  eternal 
v/orld.  His  difpenfations  towards  us,  while  we  con- 
tinue here,  are  otten  dark,  and  little  underilood,  either 
by  ourfelves  or  others.  But  in  the  world  to  come  the 
biindnefs  of  our  minds  will  be  perfedly  cured, — all 
God's  procedure  towards  us  will  be  fet  before  us  in  its 
proper  light,  order  and  connecllon, — and  all  the  re- 
deemed fliall  clearly  fee  how  all  things  have  been 
*  3  A  \vorking 


370  God's  Great  Dejijn 

working  together  for  their  good,  even  at  thoie  times 
when  they  were  difpofed  to  fay,  like  Jacob,  all  thefe 
thifigs  are  agtiinft  me.  Then,  and  not  till  then,  will 
be  (hewn,  in  the  cleareft  and  mod  confpicaous  man- 
ner, the  exceeding  riches  of  divine  grace,  and  the  great- 
tiefs  of  his  laving  kindnefs,  fnining  even  in  thofe  dif- 
penfations  of  adorable  providence,  which  feemed  to 
cafl  a  (hade  over  both. 

We  are  now  to  conchide  With  fome  improvement  of 
the  fabjed.  And  a  very  copious  improvement  might 
be  made  of  it,  did  time  allow.     For  inftance, 

t.  It  ferves  to  refute  various  articles  of  corrupt 
dodrine,  that  are  too  commonly  taught  in  our  day ; 
particularly, 

It  refutes  all  that  dodlrine,  by  which  men  are  en- 
couraged to  feek  righteoufnefs  as  it  were  by  the  works 
of  the  law  ;  or  to  truit,  diredlly  or  indiredlly,  to  any 
thing  about  themfelves,  as  the  ground,  or  any  part  of 
the  ground  of  their  title  to  the  favour  and  kindnefs  of 
God.  Such  is  that  fyilem  which  attributes  to  man's 
free  will  what  the  fcriptures  afcribe  to  the  free  grace 
of  God.  Such  is  that  fcheme  which  reprefents  faith, 
lepentance,  or  lincere  obedience,  or  all  thefe  together, 
as  being  the  conditions  of  li^e,  by  the  new  covenant, 
inftead  of  that  perfed  obedience  which  the  firft  cove- 
nant required  of  Adam.  Such  is  that  dodrine  which 
teaches  finners  to  do  what  they  can,  in  hopes  that 
Ghrift  will  do  the  reft  for  them  ;  as  if  the  robe  of 
Chrift's  furety  righteoufnefs' were  oFno  other  ufe,  but 
to  patch  up  cur  filthy  rags. — All  fuch  dodrine  tends 
to  defeat  God's  great  defign,  as  mentioned  in  this  text. 
It  is  equally  derogatory  to  the  grace  of  God,  and  to 
the  mejits  of  Jcfus  Chriih     Thefe  are  fo  many  dirfer- 

ent 


In  Men's  Salvat 


ion. 


371 


ent  modes  of  that  other  go/pel,  of  which  Paul  fpeaks, 
which  yet  is  not  another  :  and  againll  the  preacher 
of  which,  though  he  were  an  angel  from  heaven,  he 
pronounces  a  dreadful  curfe,  and  repeats  it  *.  it  is, 
indeed,  a  fcheme  to  trouble  the  Church  and  pervert 
the  gofpel  of  Chrifl,  to  deceive  immortal  fouls  to  their 
own  deflrudion,  and  to  bring  their  blood  upon  the 
heads  of  their  teachers.  ^ 

It  refutes  that  dodlrine  which  reprefents  God  as  all 
mercy,  grace,  and  goodncfs,— and  encourages  men  to 
hope  for  the  fruits  of  his  goodnefs,  vrithout  any  refoecft 
to  Chrifl  or  his  righteoufnefs.  Rich  as  the  grace  of 
God  is,  it  can  only  be  exercifed  towards  iinners — 
through  Jefus  Ghriit.  God  is  infinitely  and  unchange- 
ably good ;  but  he  is  iikev/ife  ii-liniLely  juil.  His 
goodnefs  would  fuffer  nothing,  though  juilice  w^ere 
executed,  in  its  utmoil  rigour,  upon  every  imner  :  but 
juftice  would  be  highly  difhonoured,  if  grace  Vv^ere  ex- 
tended to  Iinners,  without  due  attention  psid  to  its 
claims,  l^ho.  exercife  of  juilice  is  necelTary;  but,  in 
the  nature  of  things,  that  of  grace  muil  be  abfolutely 
free.  To  vain  men,  the  goodnefs  of  God  may  appear 
a  fufficient  ground  to  hope  for  eternal  happinefs,  while 
they  think  themfelves  fure,  that  it  is  not  confident 
wdth  this  goodnefs,  to  punifli  them  with  eternal  mifery. 
But  furely  God  himfelf  is  a  better  judge  of  v/hat  is 
confident  w^ith  hjs  own  nature  and  perfeclicns,  than 
foolifl:!  men  can  be  :  though  they  are  pleafed  to  digni- 
fy their  folly  with  the  fpecious  names  of  wifdom  or 
philofophy.  And  God  himfelf  has  aiTured  us,  that  the 
njuickedjlmllhe  turned  into  hell ^  and  all  the  nations  that 
forget  God,  The  v;iidom  of  Chridians  mud  be  drawn 
from   the  fcriptures :    and,  if  the  fcriptares   be   true, 

3   A  2  God's 

*  Gal.  i.  6,  7,  8. 


372  God's  Great  Bejign  ^ 

God's  throne  would  have  been  guiltlef:.,  and  even  the 
goodnefs  of  Jiis  nature  unimpeached,  though  all  the 
race  of  mankind  had  been  left  in  the  fame  Hate  v/ith 
devils  :  for  grace  can  only  be  fliewed,  to  any  cf  the  hu- 
man family,  through  Chrijl  Jefus. 

'1.  This  fubjedl  reaches  a  fevere  reproof  to  all  thofe 
hearers  of  the  gofpel,  who  indulge  themfelves  in  fach 
pradices  as  nativley  flow  from  the  belief  of  the  above, 
or  fimilar  falfe  dodtrines.     Particularly, 

It  reproves  all  legal  pradices.  1  mean  all  endeavours 
to  feek  righteoufnefs  and  eternal  life  by  the  works  of 
the  law,  whether  in  a  more  avowed,  or  in  a  more  fe- 
cret  and  reiined  manner.  Every  defcendant  of  Adam 
has  naturally  a  llrong  attachment  to  the  way  of  the 
covenant  of  works.  None  will  cordially  renounce  it, 
till  they  find  it  impoffible  to  fucceedin  their  attempts 
to  fulfil  the  dem.ands  of  that  covenant. — Even  after 
we  fee  this,  we  Hill  fall  upon  various  methods  to  grati- 
fy that  corrupt  bias,  expelling,  at  leaft,  feme  regard  to 
be  paid  to  our  own  merit,  in  God's  dealinors  with  us. 
It  is  impoffible  to  enumerate  all  the  fubterfuges  of  the 
deceitful  heart  in  this  refpeft  ;  but  the  following  are 
a  part  of  its  ways : 

Some  affare  themfelves  of  God^s  favour  and  appro- 
bation ;  becaufe  they  have  diibnguiiiied  themfelves 
by  a(5is  of  charity,  ar-d  have  been  liberal  benefactors 
to  fociety,  or  to  inaividuals :  ^ndi  charity,  fay  they, 
cohere ih  a  viuhiUide  of  Jhis. — lliis  expreffion  is  quo- 
ted from  the  apoitle  peter,  v^dio  therein  quotes  the 
words  of  Solomon  *;  but,  if  we  compare  thefe^  tvvo 
paffages  together,  we  ihali  find  tliat  there  cannot  be  a 
grofTer  perverfion  cf  fcripture,  than  to  conclude  from 
thence,  that  charity  covers  any  fin  from  the    piercing 

eye 

*  I  Pet.  iv.  8.  comp.  Prov.  x.  I2« 


Ik  Men's  SahrJion,  373 

eye  of  God's  jnftice,  or  procures  the  pardon  of  it.  The 
proverb,  which  the  apoule  quotes,  runs  thus, — hatred 
Jlirreth  upjlrifes;  hut  love  co-vereth  alljins.  And  the 
contraft  between  the  two  claufes,  makes  it  evident  in 
what  ienfe  the  lad  claufe  is  to  be  underftood.  Hatred 
Airreth  up  flrrfe ;  becaufe  one  is  eafily  offended  with. 
the  man  he  hates, — and  every  thing  becomes  an  oc- 
cafion  of  fLrife  between  them.  But  love  prevei^ts 
itrife;  becaufe  it  makes  a  perfon  overlook  many  of- 
fences or  trefpafies  that  may  have  been  committed  a- 
galnfl  bin.  by  the  man  he  loves,  and  difpofes  him  to 
forgive  them. — In  the  fame  fenfe  does  Peter  quote  this 
proverb:  he  recommends  charity,,  or  rather  love,  not 
becaufe  it  procures  forgivenefs  from  God ;  but  becaufe 
it  difpofes  us  to  forgive  one  another.— Another  pafiage 
of  fcripture  is  fometimes  wreiied  for  a  fimilar  purpofe; 
Paul  exhorts  Timothy,  in  thefe  words,  Charge  them 
that  are  rich, — that  they  trujl  not  in  uncertain  riches^ 
hut  in  the  living  God  ; — that  they  do  good^  that  they  be 
rich  in  good  works,  ready  to  diflribute,  willing  to  com- 
municate  :  laying  up  for  themjehes  a  good  foundation 
jagaiiifl  the  time  to  come,  that  they  may  lay  hold  on  e- 
ternal  life  *.  Confidering  the  ibth  and  ipth  verfes, 
without  attending  to  their  connection  with  verfe  17th, 
fome  conclude,  that  it  is  by  fuch  adls  of  benefice  nee  as 
r.re  here  enjoined,  that  we  are  to  lay  up  a  founaatipn 
fur  the  time  to  come,  z.  e,  that  thefe  are  to  be  the 
ground  of  our  hope  for  eternity.  The  Spirit  of  God 
means  no  fuch  thing.  It  is  by  trulling  in  the  uving 
God,  that  we  are  to  lay  the  foundation  of  our  liop-s 
for  eternity,  in  the  faiihful  promife  of  God,  joined 
with  the  merits  of  Jefus  oiirifl..  And  then  we  are  to 
prove  the  fincerity  of  our  faith  or  trufl:,  by  thefe  works 

of 

**  i  Tim.  yi.  t;,  i8,  i^. 


374  God's  Great  Befign 

of  beneficence.    But  wo  to  the  man  that  has  no  foun- 
dation: laid    tip   for   eternity,    fave   in  his  own  good 
works. 
Some  we  have  feen   going  ghi to  eternity,  with  no- 

thii:p:  to  trull  to  but  a   negative   hohnefs *  1  have 

'  been  pivrr'   tu   nc^  vice;   1   never  did  harm  to  any 

*  man,  unlefs,  perhaps,  to  myfelf,  and  what  have  1  to 

*  fear  from  a  gracious  and  good  God.'  But,  linner, 
have  you  conthnitd  in  all  things  that  are  written  in 
the  hook  of  the  luw,  to  do  them?  If  you  have  not,  the 
cujie  of  the  law  continues  upon  you.  And  till  that 
is  removed,   through  Jefus  Chrift,  the  grace  of  God 

cannot,— will   not  .fave  you. Some  have  gone  a 

little  farther :  They  have  been  very  zealous  in  the 
performance  of  religious  duties,  though  their  confci- 
ence  knows  they  have  been  defective  in  the  duties  of 
the  fecond  table :  or  they  have  been  very  honeft  in 
their  dealings  with  men,  though  they  cannot  deny 
that  they  have  been  fometimes  negligent  in  the  du- 
ties of  the  fiiH  table.  But  all  fuch  perfons  are  tranf- 
greflbrs  of  the  whole  law  ;  for  he  that  offendeth  in  one 
point  is  guilty  of  all, — Yea,  though,  like- the  young 
•Fharife'e,  you  think  you  have  kept  all  the  command- 
nients  of  God,  Hill  there  is«one  thing  lacking.  You  mufl 
renounce  all  merit  in  your  owii  righteoufnefs ;  and 
ccuni  all  but  lofs  and  dung,  that  you  rnay  win  Chrijl, 
and  beJLuml  in  Z?i;/2,— clothed  with  that  righteovfnefs 
which  is  oj-  God  by  faith. 

Sonie  think  vithin  themfelves,  and  foin€  are  not  a- 
ihamed  to  fay  it,  '  1  mull  confefs  1  am   a  finner,   and 

*  have  done  fonie  things  that  v/ere  wrong;  but  1  have 

*  alio  done  fome  good,  and  God  is  juft  :  I  hope  there- 
'  fore,  that  when  the  day  of  reckoning  comes,  the  one 

*  will  be  a  balance  foi  the  other ;  and  my  fm  will  be 

*  forgiven, 


In  Men's  Sahatlon,  375 

*  forgiven,  In  confiueration  of  the  good  I  have  dons.' 
But,  granting  that  you  have  done  good,  it:  was  na 
more  than  your  duty;  and  wdio  experts  a  reward 
merely  for  not  breaking  the  law?  If  a  man  had  lived 
blamelefsly  in  foci^ty,  to  the  age  of  an  hundred  years, 
— and  at  that  age  coinmitted  one  acl  of  treafon,  the 
laws  of  his  country  would  punifh  him  for  the  treafon, 
notwithftanding'his  former  blamelefs  life.  And  why 
fhould  the  law  of  God  be  lefs  flrid:  than  the  laws  of 
men  ?  No  fervice,  that  ever  you  performed,  or  could 
perform  to  God,  could  make  atonement  for  the  leafh 
fin.  And  unlefs  you  ^xc  jujlijied  by  grace,  through  the 
redemption  that  is  in  Chriji  Jefus,  all  your  obedience 
mud  go  for  nothing,  and  you  mull  be  panilhed  for 
yoiir  fin. 

Even  in  thofe  who  are  exercifed  to  godiinefs,  this 
legal  bias  often  difcovers  itfelf,  in  various  ways.  How 
coinmon  is  it  for  Chriftians  to  have  their  joy,  and  their 
boldnefs  at  the  throne  of  grace  proportioned  to  the 
regularity  of  their  walk  ?  While  they  rhink  they  do 
their  duty,  they  can  rejoice,  and  prefent  themfelves 
with  confidence  before  God ;  but  if  iniquity  prevails, 
they  caft  away  their  confidence,  and  fcarcely  dare 
bow  a  knee  before  him.  To  be  afiiamed  and  mourn 
for  the  prevalence  of  fin  is  your  indifpenfible  duty; 
but  this  fhame  and  this  mourning  are  abundantly  con- 
fifient,  both  with  a  prefent  rejoicing  in  the  Lord,  and 
with  all  holy  confidence  and  boldnefs  in  his  prefence. 
All  the  ground  of  your  joy  and  confidence  is  in  Chrlil. 
And  therefore  cannot  be  afieded  by  any  changes  that 
take  place  about  yourfelf.  As  your  own  holinefs  is 
not  the  foundation  of  your  boldnefs  at  the  throne  of 
grace, — fo  no  fin  of  yours  ought  to  diminiih  it.  If 
you  are  of  the  true  circumcifion,   give  proof  of  it,   by 

habitually 


37^  GacCs  Great  Dejign 

habitually  rejoicing  in  Chrill:  Jefus,  and  having  iia 
confidence  in  the  fleOi. 

In  others,  this  legal  difpofition  produces  a  very  dif- 
ferent efTed.  They  find,  by  experience,  that  their 
fins  are  great  and  many,  and  that  ail  their  obedience 
is  naught.  They  have  feen  the  extent  of  God's  law,. 
and  the  firidnefs  of  its  penal  fandion  :  and  therefore 
they 'give  up  all  hope  of  efcaping  from  punifhment, 
yield  themfelves  a  prey  to  defpair,  and,  perhaps,  with 
their  ov/n  hands,  plunge  themfelves  into  that  hell 
which  they  fear.  Nothing  can  be  more  abfurd  or 
irrational.  If  your  own  righteoufnefs  cannot  fave  you 
without  Chriil,  neither  can  any  fin  of  yours  condemn 
you,  if  you  are  enabled,  by  faith  to  betake  yourfelf  to 
the  exceeding  lichcs  of  divine  grace — through  him: 
•— — -in  whatever  manner  this  legal  temper  of  mind 
operates,  or  whatever  elteCLS  it  produces,  this  fubje6l 
reproves,  and  ihews  the  unreafonablenefs  of  it.  How 
often  (liali  i:  be  necefiary  to  teftify  to  the  hearers  of 
the  gofpel,  that  by  the  works  of  the  law  no  fiefii  can 
be  juitificd ;  and  that  all  v;ho  are  laved,  muil  owe 
it  eternally  to  the  fuperabundarft  riches  of  divine 
grace  m  Chriil  ? 

Thisfubjeclalfo  reproves  all  who  pretend  torely  on  the 
goodnefs,  mercy,  or  grace  of  God,  without  any  refped 
to  Jefus  Chriil,  or  to  that  everlailing  covenant  which 
Godmade  with  him.  We  meet  withnot  a  few,efpecialiy 
among  thofe  who  think  themfelves  better  informed 
than  the  reil  of  mankind,  who  are  not  afiiamed  to 
argue  thus :   '  God  is  infinitely  good  and  gracious :  he 

*  never  made  his  creatures  to  damn  them  ;  and  1  can 
'  have  nothing  to  fear.  It  is  true,  I  have  been  guilty 
'  of  fome  flips,  uich  as  are  mcident  to  human  nature  : 

*  But  fureiy  a  being  whofe  efience  is  love-— will  never 

fubiecl 


In  Men's  Salvation,  3^7 

'  fubjed  me  to  eternal  rnifery  on  that  account:  more 
'  efpecially  as  his  providence  eXpofed  me  to  tempta- 

*  tion,  and  he  gave  me  not  power  to  refill  it.     Nay  he 

*  will  furely  have  refped  to  the  u^ork  of  his  own  hands/ 

Truly  it  would   be  inconfiftent,  not  only  with  the 
goodnefs  of  God,  but  alfo  with  his  juftice  and  holinefs, 
to  have  men's  damnation  in  view,   as  the  direct  or  ul- 
timate end  of  their  creation.     But  it  does  not  follow 
that  he  will  not  damn  any  of  thofe  whom  he  hath 
made.     Divine  providence  was  never  to  blame  for  a- 
ny  temptation  ;  for  God  tempteth  no  man  :  neither  is 
he  tempted  of  any.     And  if  men  will  throw  them« 
felves  into  the  way  of  temptation,   and  then  excufe 
their  yielding,   becaufe  God  gave  them  not  power  to 
reiift, — is  not  this  to  call  the  blame  of  their  lin  upon 
God  himfelf  ?  And  this,  inflead  of  being  a  ground  for 
them  to  hope  for  exemption  from  punilliment,  is  a 
good  reafon  why  their  rnifery  fliould  be  doubled.    Let 
fuch  blafphemers  confider  what  the  Spirit  of  God  has 
faid  of  fuch  perfons  as  they  are  :  It  is  a  people  of  no 
underjlanding;  therefore  he  that  made  them  will  not 
have  mercy  on  them,  and  he  that  formed  them  will  fhew 
them  no  favour  *. 

There  are  many,  who  come  not  the  length  to  argue 
in  the  above  manner,  and  yet  adl  upon  the  fame  prin- 
ciple. They  can  affign  no  other  ground  of  their  hope, 
but  barely  that  God  is  merciful :  they  have  no  proper 
views  of  the  channel  in  which  mercy  vents  tofinners:  - 
and  yet  they  fit  down  with  as  much  confidence  as  if 
they  had  nev*er  been  liable  to  his  wrath.  But  fearful 
will  their  difappointment  be,  if  that  mercy  which  they 
abufe  prevent  it  not. — Yes,  finner,  God  is  merciful, 
and  yet  he  referves  all  the  finning  angels  in  chains  un- 
*  3  B  dcr 

*   Ifa.  xxvii.  II 


378  God^s  Great  T^ejlgn 

der  darknefs  to  the  judgment  of  the  great  day.  He  is 
merciful,  and  yet  Tophet  is  ordained  of  old ^  even  for 
the  guilty  king  it  is  prepared :  the  pile  thereof  is  fire 
and  much  wood^  and  the  breath  of  the  Lord,  as  aflream 
0/ burning  hrimftone  doth  kindle  it  *.  He  is  infinitely 
merciful,  and  yet,  unlefs  you  are  determined  to  build 
your  hopes  of  mercy  upon  the  foundation  of  Chrift's 
merit, — the  confidcration  that  he  is  rjierciful,  and 
that  you  was  once  within  reach  of  his  mercy, — will 
for  ever  add  to  the  torment  that  his  wrath  will  inflid 
upon  you. 

3.  This  fubjed  aifords  various  marks,  by  which  ge- 
nuine Chriftians  may  be  diftinguifhed  from  thofe  who 
are  fuch  in  name  only. — Ail  who  have  fbared  of  the 
faving  kindnefs  of  God  have  jeen,  with  deep  admira- 
tion, the  exceeding  riches^of  divine  grace,  appearing 
particularly  in  what  God  does  for  them.  They  are 
all  convinced,  that  grace  can  only  vent  towards  them 
through  Jefus  Chrilt,  and  they  are  fatisfied  to  receive 
all  in  that  channel — They  are  reconciled  to  the  way 
of  being  faved  by  grace,  v,^ithout  any  refped  to  hu- 
man merit.  Knowing  that  they  mull  eternally  be 
debtors,  either  to  the  juftice,  or  to  the  grace  of  God^ 
they  have  willingly  chofen  the  latter  :  and,  renouncing 
all  claim  to  any  power  of  faving  themfelves,  they  are 
fatisfied  that  he  who  does  all  the  work  fhould  bear 
all  the  glory  :  and  fay — not  unto  us,  0  Lord  not  to  us; 
but  unto  thy  name  give  glory,"— kx\di,  in  a  word,  it  is 
their  delire  and  endeavour,  to  have  this  end  promoted, 
which  the  text  mentions  as  in  God's  eye,  in  all  his 
gracious  dealings  with  us.  As  workers  together  with 
God, 'they  ftnve,  according  to  their  itation  and  place, 
to  make  known  to  the  ages  to  come,  the  exceeding 

riches 

*  Ifa.  XXX.  ZZ' 


In  MeiUs  Salvation,  379 

riches  of  divine  grace,  manifefted  in  God's  kindnefs 
towards  them  through  Chrifl  Jefus.  Unv/illing  to  caft 
their  pearls  before  fvvine,  or  to  make  an  oftentatious 
difplay  of  what  God  has  done  for  them, — as  if  they 
meant  thereby  to  procure  a  name  to  themfelves,  they 
will  ufe  due  prudence  and  caution,  in  publifliing  the 
goodnefs  of  God.  But,  on  the  other  hand,  they  can 
never  be  willing  to  rob  God  of  the  glory  due  to  him, 
by  hiding  his  kindnefs  under  a  bufliel.  If  they  have 
but  a  mite  to  contribute,  to  promote  the  difplay  of  the 
riches  of  divine  grace  to  following  generations,  that 
mite  will  not  be  wanting. 

4.  The  fubjed:  affords  confolation  to  all  that  are  in 
Chrifl  Jefus,  and  Oiare  in  the  gracious  kindnefs  of  God 
through  him.  Judiy  might  you  have  been  made  e- 
ternal  monuments  of  his  impartial  Juflice.  He  might 
have  made  known  his  power  in  you,  as  vefTels  of  wrath, 
whom  your  own  lin  had  already  fitted  for  deftruclion. 
Inftead  of  this,  he  has  chofen  you  to  be  fubjedls,  in 
whom  he  might  difplay  the  exceeding  riches  of  his 
grace.  And  it  may  be  of  much  advantage  to  you 
toconfider,  that  this  defign  is  unifornjly  kept  in  view 
in  all  his  difpenfations  towards  you.  Even  the  mofl 
afflidling  providences  fliail  finally  have  this  iffue. 
Perhaps  you  iliall  fee,  even  in  this  life,  that  grace  and 
mercy  fhining  in  fuch  difpenfations,  which  you  once 
thought  God  had  forgotten,  or  (hut  up  in  his  anger. 
Perhaps  it  fliall  be  feen  by  your  fucceffors,  in  ages 
yet  to  come.  And  if  none  Hiould  fee  it  in  this  world, 
you  fliall  be  fure  to  fee  it  in  the  endlefs  ages  of  the 
world  to  come :  and  then  you  fhall  fing  the  praifes 
of  his  rich  grace,  even  on  account  of  thofe  difpenfa- 
tions, of  which  you  are  now  difpofed  mofl  loudly  to 
complain. 

3S2  5'^t 


D 


80  God's  Great  Bejlgn 


5.  It  points  out  to  Chriftians  their  duty,  in  vari- 
ous particulars. Be  careful  to  acquaint  yourfelves 

witli  the  hiilory  ol"  God^s  gracious  kindnefs  to  his 
Church  and  people  in  former  ages ;  that  you  may  ob- 
ferve  thofe  difplays  of  the  riches  of  his  grace,  which 
he  intended  thereby  to  make,  to  ages  that  were  then 
to  come.  Carefully  perufe  fcripture  hidory, —  con- 
iidering  it, — not  as  a  hiilory  of  human  tranfadions, 
but  as  a  fummary  account  of  God's  gracious  proce* 
dure  towards  the  Church,  from  the  beginning  of  the 
world  to  the  tim.e  when  the  facred  canon  was  com- 
pleted. And  be  fure  to  bear  it  always  in  mind,  that 
what  he  has  done  for  any  of  his  people  in  paft  ages, 
you  have  reafon  to  exped:  he  will  do  for  you,  and 
for  any   of  your  brethern,   in  fimilar  circumftances. 

, For  the  fame  end,  you  will  find  your  account  in 

■perufing  any  authentic  hiftory  of  the  Church,  though 
written  by  men  that  were  not  divinely  infpired  — 
Obferve  attentively  v/hat  God  does  for  yourfelf,  for 
your  brethern,  and  for  the  Church,  or  any  part  of  it, 
= — in  your  day,  that  you  may  not  only  celebrate  the 
praifes  of  his  rich  grace,  while  you  live, — but  may 
alfo  tell  it  to  the  generation  following  ;  that  they  may 
Jet  their  hope  in  God,  cind  may  not  fuffer  his  mighty 
ijuorks  to  fall  out  of  their  viind^  hut  may  keep  all 
his  precepts.  Never  forget  to  what  you  arc  indebt- 
ed, for  all  the  kindnefs  that  God  has  (hewed  you,  in 
the  difpenfation  of  grace,  or  even  in  the  courfe  of 
holy  providence.  It  v^as  not  owing,  in  whole  nor 
in  part,  to  any  kind  of  worth  or  merit  in  you, — but 
folely  to  the  riches  of  divine  grace  :  to  grace  there- 
fore let  all  the  praife  be  afcribed,  both  now  and 
through  all  eternity.  In  all  time  coming,  let  your 
fole  dependence  be  upon   that  grace  u'hich  has  done 

-        •  ail 


In  Me n^s  Salvation,  381 

all  for  you  hitherto.  And  let  your  expedlations  be 
large  and  liberal,  correfponding  to  the  unfearchable 
riches  and  unbounded  liberality  of  the  God  of  Grace. 
The  fiber fil  devifecb  liberal  things,  and  by  liberal  things 
Jhalihejtand^. 

6.  To  conclude :  This  fubjedl  points  out  the  duty 
and  interell  of  all  thofe  who  are  hitherto  ftrangers  to 
Chrift,  and  to  all  that  gracious  kindnefs  that  God 
ihevvs  to  his  people  through  him.  You  mult  be  an 
eternal  debtor,  either  to  the  rich  grace  of  God,  or  to 
his  inflexible  juflice  :  and  you  have  a  prefent  oppor- 
tunity of  choohng.  Juftice  is  a  pgorous  and  inexor- 
able creditor,  and  will  exadl  the  uttermoll  farthing. 
Grace  is  a  merciful  creditor,  exadling  nothing  but  an 
acknowledgment  of  debt,  and  a  willingnefs  eternally 
to  fink  in  it,  deeper  and  deeper — Chrift  and  his  righte- 
ouihefs  are  again  in  your  offer,  as  an  unfailing  fecurity 
againit  all  the  claims  ofjuftice;  and  as  a  fure  foun- 
dation of  your  accefs  to  all  the  riches  of  grace.  All 
that  kindnefs  that  ever  God  lliewed,  or  through  all 
eternity  will  (liew,  to  any  Ghriftian,  he  is  willing  to 
exercife  towards  you  in  Chrift,  Out  of  that  fulnefs 
of  grace  and  truth  which  is  in  him,  you  are  welcome 
to  receive,  even  grace  for  grace.  And  it  muft  be  at 
your  peril  if  you  defpife  an  ofter  io  rich,  ib  free,  and 
fo  exactly  fuited  to  your  neceflity.  For  whether  you 
will  hear,  or  whether  you  will  forbear,  our  commiiiioa 
is  to  afllire  you,  that  you  cannot  do  God  a  greater 
pleafure,  than  by  cheerfully  confenting,  that,  in  the 
ages  to  come,  he  may  /Jjew  the  exceeding  riches  of  his 
grace  ^  in  his  kindnefs  towards  you,  through  Cbrijijifur, 

*  Ifa.  sxxii.  8. 

SEPvMON" 


SERMON     XI. 

The  Manner  in  which  Chrijiians  arefaved. 


Eph.  ii.  8, 


JBy  grace  are  ye  favsdj   through  faith,   and  that  not  of  yourfeheSi  it 
is  the  gift  of  Goa', 

AFTER  Mofes  had  bleffed  the  tribes  of  Ifrael,— re- 
fleding  both  upon  what  God  had  already  done  for 
them,  and  upon  what  he  had  now  foretold,  under  the 
influence  of  the  Spirit  of  prophecy,— he  cries  out,  hap- 
py  art  thou,  0  Ifrael :  who  is  like  unto  thee,  0  people 
faved  by  the  Lord  *  ?  The  fame  exclamation  may  we 
adopt,  with  regard  to  all  the  fpiritual  Ifrael.  They 
are  faved  from  all  evil ;  they  are  finally  put  in  pof- 
feliion  of  all  happinefs :  all  this  is  done  for  them  by 
the  Lord  ;  and  that  in  a  manner  exadly  calculated 
to  promote  the  great  end  that  he  has  in  view  in  their 
falvation. 

Having  fhewed  what  this  end  is,  in  the  preceding 
verfe,  our  apoftle  proceeds,  in  this  text,  to  inform  us 
in  what  manner  it  is  accomplifhed.  As  the  glory  of 
grace  is  the  end  of  our  falvation;  fo  it  is  by  the  con* 
tinual  exercife  of  grace  that  every  part  of  our  falva- 
tion is  brought  about If  we   could  contribute  any 

thing  effedlual  towards  it,   reafon   would  fay,  that  we 
Ihould  have  a  proportionable  fliare  of  the  glory  :  But 

as 

*  Deut.  2:xxiu.  29. 


The  manner  in  which,  &c*  383. 

^s  God  himfelf  does  all  the  work,  it  muft  be  highly 
proper  that  he  bear  all  the  glory.  Equally  fit  and 
proper  it  is,  that  the  greateft  glory  fhould  redound  to 
that  perfedlion  of  the  divine  rfature,  which  is  mod  ex- 
ercifed  in  bringing  us  to  falvation.  Thus  it  is  highly 
reafonable  that  the  riches  of  divine  grace  fliould  be 
manifefted,  in  the  moft  glorious  and  refplendent  light, 
even  to  the  moft  diftant  ages,  by  our  falvation, — fee- 
ing it  is  by  grace  that  we  are  faved,  through  faith, 
and  that  not  of  oiirfelves,  it  is  the  gift  of  God, 

This  complex  propolition  natively  refolves  itfelf  in- 
to the  following  four  : 

I.  All  Chriftians  are  faved  by  grace. 

II.  They  are  alfo  faved  through  faith. 

III.  That  faith  by  which  they  are  faved  is  not  of 

themfelves;   but, 

IV.  It  is  the  gift  of  God. 

A  few  words  in  illuftration  of  each  of  thefe,  with 
fome  improvement  of  the  fubjedl,  fhall,  through  Di- 
vine affiftance,  employ  your  attention  on  this  oc« 
calion. 

Prop,  I.  All  Criflians  are  faved  by  Grace,  This 
was  not  only  true  of  thefe  Ephefians  to  whom  this  e- 
piftle  was  written  :  it  is  fo  with  regard  to  ail  that  are 
faved  ;  whether  they  be  Jews  or  Gentiles,— under  the 
Old  Teftament  difpenfation,  and  under  the  New, — in 
the  apoftclic  age,  and  in  all  the  ages  thai  were  then 
to  come.  This  is  a  truth  fo  neceflary  to  be  known, 
and  attended  to, — that  there  is  no  dodrine  which  this 
apoftle  is  at  more  pains  to  inculcate,  in  all  his  wri- 
tings. He  repeats  it  here,  after  having  aiTerted  it  in 
the  fame  words  a  little  before.  Having  faid,  in  the 
5th  verfe,  tliat  wh^n  we   were   dead,  God  quickened 

us 


3B4  .       ^^^  Majiner  in  which 

us  together  with  Chrifl, — he  was  aware,  that  even: 
this  truth  might  be  in  danger  of  being  abufed  by  hu-' 
man  pride  :  and  therefore,  of  purpofe  to  check  its 
workings,  he  adds  this  propofition,  in  a  parenthefis. — ■ 
'  Say  not,  O  ye  Ephefians,  that  you  are  alive,  while 
'  others  around  yon  continue  dead ;— -that  you  live  to- 

*  gether  with   Chrift, —  while   others   are  both  unlike 

*  him,  and  in   a  date  of  feparation   from  him ;  and 

*  therefore  you  have  fomewhat  whereof  to  glory.  You 
'  did  not  quicken  yourfelves :  and,  even  after  you  are 

*  quickened,  you  can  do  nothing  effedual  to  promote 

*  your  own  falvation.     Your  own  works,  your  attain- 

*  ments  and  qualifications,  muft:  all  go  for  nothing  in 

*  this  refpedl.  Be  humble,  therefore,  and  thankful  to 
'  the  God  of-  all  grace  ;  for  by  grace  alone  it  is  that 

*  ye  are  faved.' — Here  he  repeats  the  fame  truth,  and 
inliils  upon  it,  to  ftiew  how  exadly  God's  method  of 
faving  linners  is  calculated  to  promote  the  great  end 
that  he  has  in  view  hy  it. 

With  you  that  are  Chrifdans  indeed,  I  trufl  I  need 
not  infill  in  proving  the  truth  of  this  pofition.  The 
aflertion  of  the  Spirit  of  God,  in  the  mouth  of  an  in- 
fpired  apoftle,  efpecially  when  repeated  again  within 
fo  fhort  a  fpace,  will  be  to  you  inltead  of  a  thoufand 
arguments.  And  your  own  experience  will  convince 
you,  that  it  is  impoffible  for  you  to  be  faved  in  any  0- 
ther  way.  You  know  yourfelves  lefs  than  the  Icafl 
of  all  God's  mercies ;  and  hov/  can  you  merit  eternal 
falvation  ?  You  confefs  that  it  is  of  the  Lord's  mercies 
that  you  are  not  confumed;  and  how  can  you  doubf 
its  beir-g  of  grace  that  you  are  faved? — There  is  not 
a  flronger  proof,  either  of  the  corruption  of  human 
nature,  or  of  Satan's  afliduity  and  dexterity  in  decei- 
ving men  'to  their  own  defcruc^ion,  than  the  oppofition 

that 


Cbrijlians  are  Saved.  385 

that  hz^  been  made,  in  all  ages,  to  the  dodlrlne  of  fal- 
vation  by  divine  grace.  But  let  devils  and  men  rage 
and  cavil  as  they  will,  this  truth  will  ever  continue,  as 
an  imprer^nable  rock,  againft  all  their  efforts.  And 
it  will  ever  be  your  intereft  to  be  ftedfaft  in  the  belief 
of  it,  that  your  whole  falvation  is  of  mere  grace. 

Your  eledlion  from  all  eternity  was  of  grace.    This 
the  apodle  not  only  afTerts,  but  proves,  by  what  was 

■faid  of  Jacob   and  Efau :    The  children  not  being  yet 
horn,  neither  having  done  good  or  evil,  that  the  pur ^ 

pofe  of  God  according  to  election  might  Jl and ^  not  of 
works,  but  of  him  that  calleth,  it  was  faid, — the  elder 

JhaU  ferve  the  younger.  As  it  is  written  Jacob  have 
I  loved,  and  Efau  have  I  hated.  *  The  dodrine  of  e- 
ledlion, — belides  being  fo  plainly  taught  in  fcripture, 
that  it  is  ftrange  to  find  it  denied  by  any  who  acknow- 
ledge the  fcriptures, — is  clearly  demonftrable  from, 
reafon  itfelf.  Every  one  of  mankind  muil  either  be 
finally  faved  or  damned.  God  could  not  be  omnifci- 
ent  without  knowing  from  all  eternity — who  would 
be  faved,  and  who  not.  If  he  forefaw  it,  and  was  the 
Sovereign  of  the  univerfe,  it  was  eafy  for  him  to  have 
prevented  it,  if  it  \vas  not  his  will  that  it  fhould  be  fo. 
If  it  was  his  will  that  things  fhould  be  as  he  forefaw 
they  would  be,  then  this  a6l  of  his  will  was  the  decree 
of  predeftination. — And  if  there  was  an  eledlion,  it 
mull  have  been  of  grace.  There  could  be  no  reafon, 
without  God,  why  any  finning  creature  fhould  be  re- 
flored  to  happinefs.  If  any  were  to  be  reftored,  there 
could  be  no  reafon,  but  fovereign  grace,  why  it  fhould 
not  be  finning  angels,  rather  than  finning  men.  And 
if  men  were  pitched  upon,  there  could  be  no  reafon 
why  the  choice  fhould  fall  upon  one  man,  rather 
*  3  C  than 

*  Rom.  ix.  ir,  liy  13. 


3S6  ^}j^  Manner  in  which 

than  another ;  for  all  were  alike  unworthy.  If  it  could 
have  been  fuppofed,  that  a  preference  was  due  to  a- 
ny,  on  account  of  fuperior  qualifications,  God  took 
care  to  make  fuch  a  choice,  as  plainly  to  demonftrate, 
that  he  was  influenced  by  no  fuch  confideration.  He 
chofe  not  the  Solons.th^Numas,  the  Titufes  or  the  jfuli- 
ans  of  antiquity, — men  renouncd,  through  all  the  Pa- 
gan world,  for  their  wifdom  and  their  virtue ;  but  he 
chofe  ManafTeh,  a  forcerer,  an  idolater,  a  murderer,— 
and  Paul,  a  blafphemer,  a  perfecutor,  and  injurious, — 
and  other  fuch  perfons ;  who  in  reality,  as  well  as  in 
their  own  opinion,  were  the  chief  of  finners:  fuch,  in 
a  word,  as  fovereign  grace  alone  could  have  chofen. 

Your  regeneration  and  effedlual  calling  are  of  grace. 
So  Paul  acknov»^ledges  concerning  himfclf.  It  pleafed 
God,  fays  he,  who  Jeparated  mejrom  my  mother's  womh^ 
and  called  me  by  his  grace,  to  reveal  bis  Son  in  me  *. 
The  fame  thing  he  fays  concerning  all  Chriftians : 
Who  hathfaved  us,  and  called  us  with  an  holy  calling: 
not  according  to  our  works,  hut  according  to  his  own 
purpofe  and  grace,  which  was  given  us  in  Chriji,  be- 
fore the  world  began  f .  Indeed  you  never  could  have 
been  regenerated,  if  it  had  not  been  by  grace.  You 
could  not  be  acflive  in  your  own  regeneration;  for 
how  can  a  dead  man  put  life  into  himfelf  ?  It  could 
not  be  merited  by  any  fervices  previoufly  performed; 
for  they  were  all  dead  works.  Neither  could  God  be 
infiuenced  in  it, — by  the  profpedl  of  any  good  works 
to  be  performed  afterwards ;  for  all  the  good  works 
that  you  ever  did,  or  ever  will  perform,  are  the  mere 
effedls  of  this  renewing  grace.  And  furely  they  can- 
not be  the  effeds  of  regeneration,  and  yet  the  caufe 

of  it. 

Your 

*  Cal.  i.  15-  t  »•  Tim.  i>  9. 


Chrijlians  are  Saved,  387 

Your  juftlfication  is  wholly  of  grace.  You  and  all 
your  brethren  2iVQ  jujlified  freely  by  bis  grace,  through 
the  redemption  that  is  in  Chrijl  Jefus  '^^,  Nor  is  it  pof- 
lible  for  any  of  mankind  to  be  juftified  in  any  other 
way.  Belxdes  the  method  of  Juftification  by  grace, 
which  is  of  God's  providing,  all  the  ingenuity  of  devils 
and  men  has  not  been  able  to  devife  another,  except 
that  which  is  by  the  works  of  the  law.  And  the 
fcriptures  teflify  exprefsly,  that  hy  the  deeds  of  the 
law /hall  no  flejh  he  jujlified  in  God's  Jightf.  Your 
own  experience  proves  the  truth  of  this  teflimony : 
you  have  made  trial  of  the  way  of  works,  and  have 
found  it  utterly  impracfticahle.  God's  law  admits  of 
no  obedience,  as  a  ground  of  acceptance  with  him, 
that  is  not  abfoluteiy  perfed;.  Such  obedience  no 
linful  man  can  perform  :  and  therefore  no  man  can 
be  accepted  for  his  own  obedience.  But  if  we  could 
obey  perfedly,  who  fhall  make  atonement  for  the  fin 
that  we  have  already  committed  ;— -or  even  for  that 
which  is  inherent  in  our  nature  ?  The  moft  perfedl  o- 
bedience  is  no  more  than  the  precept  of  the  law  re- 
quires; and  therefore  can  give  no  fatisfadion  to  its  pe- 
nalty. If  a  man  could  perform  good  works, — beyond 
what  the  law  requires,  and  that  in  proportion  to  the 
fin  he  has  committed,  there  might  be  fome  hope,  that 
God  would  fuftain  the  good  as  a  balance  for  the  evil, 
and  give  fentence  as  the  one  or  the  other  fhould  pre- 
ponderate. But  this  is  impofiible.  Nothing  that  the 
law  requires  could  come  into  fuch  a  reckoning :  and 
nothing  that  it  does  not  require  can  ever  be  confider- 
ed  as  good  in  the  fight  of  God.  All  works  of  fupere- 
rogation,  are  works  of  abomination.  Thus,  if  ever 
any  finner  is  juftified,  it  muft  be  freely,  and  by  grace. 

3  C  2  Your 

*  Rom.  iii.  24.  f  R^m.  iij.  jg- 


388  The  Manner  in  which 

Your  lanftification  is  all  of  grace.  This  is  plain 
from  this  apoftle's  reafoning,  in  thele  words, ^;zyZ>a// 
not  have  dominion  over  you  ^-^ for  ye  are  not  under  the 
Jaw,  but  under  grace  *.    *  If  you  were  under  the  law, 

*  fin  might  retain  its  dominion  over  you  ;  for  the  law 
'  furniflies  you  with  no  afliH-ance   to  fubdue  it, — nor 

*  provides  any  efFedual  met'iod  for  aboliiliing  its  pow- 

*  er.  .  But  divine  grace  effedually  fubdues  iin,  in  all 
'who  are^fubjeds  of  the  reign  of  grace;  and  there- 

*  fore,  your  being  under  grace,   is  a  fufticient  fecurity 

*  for  your  being  finally  delivered  from  the  dominion 
"  of  fin.'  To  be  freed  from  fin's  dominion  is  to  be 
fandified ;  and  therefore  grace  fandifies  all  that  are 
under  it. — I  know  you  are  called  to  purge  yourfelves 
from  all  filthinefs  of  the  flefh  and  fpirit, — and  to  be 
holy,  becaufe  the  Lord  your  God  is  holy.  And  I 
know  you  aim  habitually  at  giving  obedience  to  fuch 
exhortations  ;  ftriving  to  be  workers  together  with 
<7od  in  your  own  fanctification.  But  you  muft  be 
fenfible  that  all  your  endeavours  would  be  abortive,  if 
they  were  not  accompanied  with  his  efficacious  work- 
ing, who  is  the  Lord  that  fanclifieth  you.  Yea,  you 
ought  to  know,  that  even  thefe  feeble  endeavours  you 
never  could  employ  for  thi^  purpofe,  unlefs  divine 
grace  excited  and  enabled  you  fo  to  do.  So  then,  you 
may  fay  of  this,  as  Paul  fays  of  his  labour  in  the  work 
bf  his  office,  //  is  no  more  /that  do  it,  hut  the  grace  oj 
God  that  is  with  me  \. 

'  Your  perfeverance  is  of  grace.  If  it  depended  up- 
on our  own  free  will,  whether  we  come  into  a  ft  ate  of 
falvation  or  not,  it  mull  depend  upon  the  fame  free 
will  whether  we  continue  in  it  or  not.  And  if  that 
^vere  the  cafe,   no  man  would  either  come  into  it,  or 

continue 

f  Fom,  TJ.  14.  f  I.  Cor.  xv.  10. 


Chrijlians  are  Saved.  389 

continue  in  it  an  hour.  If  grace  was  to  bring  you  in- 
to fuch  a  ilate,  and  then  leave  you  to  perfevere  of 
yourfelves,  you  would  immediately  fall  away.  Yea, 
1  dare  affirm,  that  if  grace  had  placed  you  in  heaven, 
when  it  brought  you  into  union  with  Chrift,  you  would 
quickly  have  fallen  down  to  hell,  if  the  fame  grace 
had  not  fecured  you  againll  it.  Bat  the  word  of  God 
has  given  you  full  affiirance,  both  that  you  Ihall  perfe- 
vere, and  that  your  perfeverance  fhall  be  efFedled  by 
the  fame  gracious  hand,  that  has  already  quickened 
you  together  with  Chrift.  Vv^hat  our  Lord  himfelf 
fays  is  both  plain  and  peremptory  to  this  parpofe :  I 
give  unto  them  eternal  life,  and  they  /Jj all  never  perijjj  ; 
and  none  ft) all  pluck  them  out  of  my  hand.  My  Father^ 
thai  gave  them  me,  is  greater  then  all,  and  none  is  able 
to  pluck  them  out  of  my  Fathers  hand  *. 
•  In  a  word,  your  final  glorification  will  be  of  grace. 
In  that  chain  of  fpiritual  benefits,  which  is  mentioned 
by  this  apoftle,  every  one  is  conneded  with  another  : 
all  come  in  the  fame  channel ;  and  the  perfon  who 
enjoys  one  has  full  fecuriry  for  all  the  relf:  Whom  he 
did  foreknow  them  he  did  predeflinate^ — vohom  he  did 
predeflinate,  them  he,  alfo  called ;  and  whom  he  called, 
them  he  alfo  jujlified ',  arid  whom  hejuflified,  them  he  alfo 
glorified  ^^  We  have  feen  that  predeflination,  ef- 
feduai  calhng,  and  j  unification  are  all  the  gifts  of  grace; 
and  therefore  fo  mull  glorification.  Whatever  noife 
fome  men  make  in  this  world  about  man's  free  will, 
and  whatever  pradical  dependence  many  have  upon 
their  fuppofed  good  works,  no  mention  will  be  made 
of  either  of  thefe  in  the  Church  trium.phant.  The 
whole  fong  of  the  redeemed  will  tend  to  the  exaltation 
of  free  grace.      And   when   the  head-fione  iliall  be 

brought 

*  John.  X-  ^%-  29.  f  Rom.  viii.  29.  30, 


390  The  Manner  in  which 

brought  forth,  by  the  hand  of  Zerubbabers  glorious 
antitype,  and  fet  upon  the  houfe  of  God,  in  the  com- 
plete falvatlon  of  all  whom  the  Father  has  given  him, 
— the  fubPiance  of  that  fliout,  with  which  the  arches 
of  heaven  iliall  eternally  refound,  ihall  be — Grace, 
grace  into  it. 

Not  o'^Iy  is  every  part  of  your  falvation — in  fomc 
degree — owing  to  grace ;  all  is  wholly  and  folely  ow- 
to  it.  Grace  mull  reign  in  all,  and  in  every  part, 
without  a  rivah  The  lead:  mixture  of  human  merit 
fpoils  the  whole  plan.  If  works  have  any  place,  our 
falvation  is  no  more  of  grace;  otherijsife,  the  nature  of 
work  muft  be  fo  far  changed,  that  it  is  no  more  work. 
And  if  we  allow  that  it  is  by  grace,  it  can  in  no  re- 
fpecl  be  of  works,  otherwife  grace  is  no  more  grace. 
Thefe  two  are  fo  very  oppoiite  to  one  another,  that  they 
can  never  be  made  to  coalefce  into  any  mixture.  As 
the  man  can  have  no  fhare  in  this  falvation,  v/ho  is 
not  willing  to  be  faved  wholly  by  grace  ;  fo  when  any 
man  is  faved,  he  mud  give  no  part  of  the  glory  to 
himfelf,  nor  to  any  other  creature.  Divine  grace  does 
ail,  gives  all,  is  all  in  all,  and  muft  eternally  bear  ail 
the  glory. 

Prop.  II.  \^ll  Chrijlians  are  faved  through  faith* 
Tlfough  God's  plan  of  grace  can  admit  no  mixture  of 
legal  works,  it  is  no  wile  adverfe  to  the  ufe  of  faith,  in 
bringing  linners  to  falvation.  On  the  contrary,  it  was 
exprefsly  appointed  to  be  through  faith,  that  it  might 
be  by  grace.  So  reafons  this  apoflle  :  'Therefore  it  is  of 
faith,  that  it  might  he  by  grace  ;  to  the  end  that  the 
promife  might  be  fare  to  all  the  Jeed :  not  to  that  only 
which  is  of  the  law  ;  but  to  that  alfo  which  is  of  the 

faith 


Chrijiians  are  Sazed.  391 

faith  of  Abraham  *.  That  yoa  may  have  a  proper 
view  of  the  apoftle's  meaning,  both  in  this  text,  and 
in  that  now  quoted,  I  mud  beg  your  attention  to  the 
few  confiderations  following: 

I  Ihall  not  detain  you  with  any  large  difcuflion  of 
the  nature  of  faith  in  general ; — as  teing  the  aflent  of 
a  rational  mind,  to  any  proportion  as  true,  founded 
upon  moral  evidence,  or  upon  the  teftimony  of  a- 
nother. — Neither  fliall  I  infill:  upon  the  various  di- 
viiions  and  fubdivilions  of  it.  When  the  tellimony 
upon  which  our  afTent  is  founded — is  conlidered  as 
the  teftimony  of  a  man,  our  afTent  to  it  is  called  hu- 
man faith  ;  but  it  is  called  divine  faith  when  it  refis 
upon  a  divine  tellimony  as  fuch. — I  fay  a  divine 
Teftimony  as  fuch;  becaufe,  though  it  be  really 
the  teftimony  of  God,  yet  if  we  receive  it  only 
as  the  word  of  men,  we  treat  it  with  fhameful  in- 
dignity, and  our  faith  cannot  be  called  divine. — Of 
that  faith  that  terminafes  upon  the  word  of  God,  va- 
rious forts  are  mentioned  in  fcripture,  and  among  thofe 
who  have  written  on  this  fubjed.  Temporary  faith 
is  that  which  endures  only  for  a  time,  and  may  con- 
iift  with  total  and  final  apoftacy.  In  this  fenfe  Simon 
the  magician  is  faid  to  have  believed.  Much  of  the 
fame  nature  is  hiftorical  faith,  which  gives  fuch  a  fpe- 
culative  alient  to  the  word  of  God  as  a  man  gives  to  a 
well  attelled  hiftory;  or  fuch  a  faith  as  is  competent 
to  devils,  who  believe  and  tremble.  Miraculous  faith, 
or  the  faith  of  miracles,  is  that  dependence  upon  the 
word  and  power  of  Chrift,  as  was  neceffiry  to  be  ex- 
ercifed,  in  the  primitive  times,  while  the  gift  of  mira- 
cles continued  in  the  church,  both  by  them  ^vho  were 
endued  with  that  gift,  and  by  thofe  who  were  the  fub- 
jedlsof  the  miracles  which  were  wrought— either  by 

them 

*  Rem,  iv.  1 6. 


39^  The  Manner  in  which 

them  or  by  Chrid  himfelf.  This  lad,  as  well  as  the 
other  two  might  take  place,  where  the  perfon  had  no 
intereil  in -falvation :  for  our  Lord  himfeli:  fpeaks  of. 
fome,  who,  in  the  day  of  hisfecond  coming,  ihall  fay  un- 
to him,  Lord,  Lord,  have  we  not — in  thy  name  done  muTiy 
mighty  works,  to  whom  he  /hull  protejl,  I  never  knew 
you^, — But  the  faith  mentioned  in  the  text  is  that 
which  is  infeptirablj  conneded  with  falvation,  and 
therefore  is  called  faving  faith. 

Neither  iliail  i  fpeak,  at  any  length,  of  the  various 
metaphors  which  the  fcriptures  employ,   to  fet  forth 
the   nature  and  ufe  of  this  faith. -—It  is  expreft  by 
looking,  look  unto  me,  fays  GoiX,  and  heye  faved,  all  ye 
ends  oj  the  earth  f .     Becaufe  the  believing  foul  fixes 
its  attention  upon  God,  in  expedation  of  the  perfor- 
mance of  his  word,  as  the  eyes  cf  a  fupplicant  are  fix- 
ed upon  the  perfon  from  whom  he  expects  an  alms. — ■ 
It  is  called  a  coming,  as  in  that  palTage,  incline  your  ear 
and  come  unto  me  J  :  intimating  that  iinners,  who  are 
naturally  afar  off  from  God,  when  they  believe  are 
brought  near  to  him ;  fo  as  both  to  have  his  image  re^ 
ftored  upon  them,  and  to  enjoy  communion  with  him. 
—It  i^  compared  to  eating  and  drinking,  as  in  that 
remarkable,  exprellion  of  Chrid,  whofo  eateth  my  Jiepj 
and  drinketh  my  blood  hath  eternal  life  ^  and  1  will  raife 
him  up  at  the  laji  day  §.     As  in  eating  and  drinking  a 
man  unites  with  his  food,  fo  as  to  receive  nouriHiment 
and  fuftenance  horn  it ;,  fo  by  faith  the  foul  unites 
with  Chrift,  and  fo  improves  his  furety  righteoufnefs, 
as  from  it  to  derive  fpiritual  notiriihment,  and  growth 
in  grace — in  a  word,  it  is  called  receiving.     j4s  many 
as  received  hirn^  to  them  give  he  power  to  become  the 

I  Jons 

*  Matth.  vU.  az.  f  Ifa.  xlv.  aa-  :j:  Ifa.  iv.  3. 

^  John,  X.  54. 


Chrijlians  are  Saved*  393 

fons  of  God,  even  to  them  that  believe  on  his  name  *• 
But  I  apprehend,  that  this  laft  is  rather  a  literal,  than 
a  metaphorical  expreflion  of  the  nature  of  faving 
faith.      For, 

This  faith  properly  coniifts  in*  the  aflent  and  con- 
fent  of  the  foul  to  God's  gracious  word  of  promife,  as 
exhibiting  to  us,  through  Jefus  Ghrift,  a  full  and  free 
falvation,  with  all  its  appendages.  1  fay,  the  confent, 
as  well  as  the  alTent  of  the  foul ; — for^  though  faith  in 
general  is,  ftridlly  fpeaking,  an  adl,  or  habit  of  the 
underftanding, — yet  this  faving  faith  neceflarily  in- 
cludes the  confent  of  the  will,  as  well  as  the  iimple 
aflent  of  the  underftanding.  This  is  owing  to  the 
nature  of  the  teftimony  upon  which  it  refts,  and  the 
manner  in  which  it  is  laid,  rather  than  to  the  nature 
of  faith  itfeif.  A  mere  fpeculative  propofition  may 
be  credited,  without  any  a6l  of  the  will;  becaufe  it 
prefents  no  objedl  for  the  will  to  adt  upon.  But  the 
promife  of  »God  exhibits  to  us  a  gracious  and  highly 
advantageous  ©ffer, — even  an  offer  of  Ghrift,  and  e- 
ternal  life  in  him.  And  therefore  the  promife  can- 
not be  believed,  unlefs  the  offer  is  received  with  ap- 
probation. God's  Teftimony  is  not  to  be  received  by 
halves.  At  the  fame  time  that  he  promifes  us  eter- 
nal life  in  Ghrift,  he  affures  us  that  w^e  muft  be  mi* 
ferable  without  it,  that  it  can  never  be  attained  in  a- 
nother  way, — and  that,  in  a  way  of  confenting  to  be 
faved  by  Ghrift,  we  ftiall  inherit  all  happinefs*  And 
furely  it  is  impoflible  to  affent  to  the  truth  of  all  this, 
without  confenting  to  God's  plan  as  good.  Hence 
every  genuine  believer  embraces  it  with  his  whole 
heart,  as  all  his  falvation  and  all  his  deiire. 

This  faith  hath  a  threefold  objed.  1.  The  dired 
*  3  G  and 

*  Jokn  i.  155. 


394  ^^^  Manner  in  which 

and  immediate  objedt  of  faith  is  the  teftimony  of  God 
in  his  word.  It  cai^reft  upon  nothing  but  a  thus 
faith  the  Lord,  And  whatever  is  confirmed  by  the 
teftimony  of  God,  it  afients  to  as  infalUbly  true ;  tho* 
it  fhould  be  contradidted  by  the  teftimonies  of  men  and 
angels.  If  objedions  arife,  againfl  the  truth  of  what 
God  has  faid,  which  it  cannot  anfwer,  it  tramples 
them  under  foot.  If  reafon  feems  to  contradidt  the 
divine  teftimony,  it  treats  reafon  itfelf  as  a  liar :  well 
knowing  that  human  reafon  may  err,  and,  in  its  pre- 
fent  corrupt  ftate,  often  does  err, — but  the  word  of  God 
cannot  be  falfe.  Even  apparent  impoflibilities  it  does 
not  confider  as  fufficient  to  balance  this  teftimony,— 
knowing  that  imth  God  all  things  are  poflible.  Be- 
ing firft  fatisfied,  that  the  fcriptures  are  the  word  of 
God,  the  true  believer  gives  an  implicit  credit  to  e- 
very  thing  that  they  contain.  He  believes  the  hifta- 
rical  part  of  fcripture,  in  oppoiition  to  all  profane  hif- 
tory,  where  fuch  oppofition  occurs,  which,  indeed,  is 
but  feldom.  And,  in  oppofition  to  all  the  vain  theo- 
ries of  conceited  philofophers,  he  underjiands  by  faith ^ 
that  the  worlds  were  framed  by  the  word  of  God ;  fo 
that  things  which  are  feen  were  not  made  of  things 
which  do  appear  *.  He  believes  the  threatenings  of 
the  word  ot  God,  as  did  the  men  of  Nineveh  -f  3  and 
hopes  to  efcape  their  execution,  only  in  the  way  that 
the  gofpel  exhibits.  He  believes  the  dodrines  of  the 
word  of  God,  and  refclves  to  continue  adhering  to 
them,  and  contending  for  them,  at  all  hazards,  to  his 
life's  end.  In  a  fpecial  manner,  he  beheves  the  pro- 
mifes  of  God,  with  a  perfonal  application  to  himfelf; 
pleads  upon  them  at  the  throne  of  grace,  and  hopes 

fof 

*Heb.  1.3.  f  Jonahiil.  5] 


Chrijiians  are  Saved,  39- 

for  a  full  accomplifhment  of  them  in  due  time :  like 
Abraham,  who  Jlaggered  not  at  the  promife  through 
unbelief;  but  was  Jirong  in  the  faith  ^  giving  glory  to 
God. 

2.  The  next  objed  of  faith  is  Jefus  Chrift,  as  exhi- 
bited in  the  word  of  God.  It  confiders  the  fcriptures 
as  given  by  Chrift  in  his  prophetical  character;  and 
containing  his  teftiraony  concerning  the  Father.  It 
embraces  Chrift  himfelf,  as  offered  to  the  perfon  in 
the  word,  and  fays  of  him,  My  beloved  is  inine,  and  I 
am  his.  It  receives  him  in  his  w^hole  charader,  as 
Prophet,  Prieft,  and  King :  and  for  all  the  purpofes  of 
a  complete  falvation.  And  it  confiders  Chrift  and  his 
righteoufnefs  as  the  fole  ground  upon  which  it  expedls 
the  accompliftiment  of  any  promife,  knowing  that 
all  the  promifes  are  yea  and  amen  in  him. 

3.  The  laft — or  ultimate  objed  of  Faith  is  God  in 
Chrift,  in  whom,  as  making  a  gracious  grant  of  him- 
felf to  us  in  his  word,  every  true  believer  takes  up  the 
final  reft  of  his  foul.  Faith  confiders  the  fcriptures  as 
the  w^ord  of  God,  it  relies  upon  his  infinite  power  and 
faithfulnefs  for  the  accompliftiment  of  all  that  they 
contain.  It  receives  Chrift  as  the  gift  of  God:  and, 
confidering  God  as  in  Chrijl,  reconciling  the  world  to 
himfelf^  it  renounces  all  hope  of  any  comfortable  in- 
tercourfe  with  God — unlefs  through  his  mediation. 
It  imitates  Chrift  himfelf,  in  faying,  God  is  the  portion 
of  mine  inheritance,  and  of  my  cup:  and  in  the  en- 
joyment of  God  alone  it  looks  for  all  happinefs.  In 
a  word,  it  makes  a  folemn  dedication  of  the  perfon  to 
God  and  his  fervice.  This  aflertion  may  feem  ftrange 
to  fome;  as  faith  has  been  faid  to  be  a  receiving  and 
not  a  giving  grace:  But  as  the  promife  of  Godfecures 
— that  every  Chriftian  fhall  make  fuch  a  dedication 

3  C  2  of 


39^  ^^^  Manner  in  which 

of^  himfelf,  -t  is  impoflible  to  believe  that  promife, 
M'ithout  confenting  to  that  dedication.  As  we  conii- 
der  God  as  our  God,  becaufe  he  has  gracioullj  called 
himf'^'lfby  this  name;  fo  we  mnfl  confider  ourfclves  as 
his  people,  on  the  credit  of  the  fame  infallible  te'li- 
mony,  He  has  faid,  I  will  he  to  them  a  God,  and  they 
Jhallhe  to  me  a  people :  And  it  is  the  bufinefs  of  faith 
to  reply,  Be  ir  our  God,  and  we  are  the  people  of  his 
pajlure,  and  thejheep  oj  his  hand. 

This,  which  we  call  faving  faith,  differs  from  jufti- 
fying  faith  no  otherwife  than  as  the  whole  differs 
from  a  part.  That  faith  by  which  a  finner  is  juflified 
in  the  fight  of  God,  is,  properly  fpeaking,  that  adl  of 
faving  faith  by  which  a  perfon  lays  hold  of  Chrifl's 
righteoufnefs,  and  improves  it  as  the  ground  of  his 
clain  for  pardon  of  fin,  and  acceptance  in  the  fight  of 
God  But  faving  faith  receives  and  refls  upon  Chrift^ 
and  upon  the  promife  of  God  through  him,  for  a  whole 
and  complete  falvation. 

This  faith  is  of  fuch  absolute  neceffity,  that  none 
of  mankind  can  ever  be  faved  without  it.  The  fum 
and  fubflance  of  that  gofpel  which  we  are  command- 
ed to  preach  to  every  human  creature — -is.  He  that 
believeth  and  is  baptized,  Jhall  he  faved :  and  he  that 
helieveth  not,  even  though  he  be  baptized,  /Ball  he 
damned.  Not  only  mufi  final  damnation  be  the  lot 
of  all  who  hear  the  gofpel-— -and  i^efufe  to  believe  it, 
but  likewife  of  all  who  never  heard  the  gofpel,  and 
therefore  cannot  believe  it;  unlefs  God  fleps  out  of 
his  ordinary  way,  and  works  in  them  the  grace  of 
faith  without  the  external  means :  for  how  /hall  they 
believe  in  him  oj  whom  they  have  not  heard?  IS!  either 
is  it  enough  th  .t  a  man  have  a  general  belief  that  the 
gofpel  is  true,  or  that  Chriilianity  is  the  religion  of 

God ! 


Cbrijiians  are  Saved,  3g% 

God  :  for  this  the  devils  believe  and  tremble.  Nor  is 
it  poffible  that  fuch  a  kind  of  faith  can  have  better  ef- 
fedls  upon  men,  than  it  has  upon  devils  themfelves. 
This,  indeed,  is  all  the  faith  that  devils  can  ratiorally 
exercife ;  for,  while  they  know  the  goipel  to  be  true 
they  likevfife  knovi^  to  their  unfpeakable  horror,  that 
they  have  neither  part  nor  lot  in  this  matter.  But  to 
men  of  all  denominations  is  the  gofpel  call  direded, 
and  the  promife  made :  men,  therefore,  ought  to  re- 
ceive it  as  the  word  of  God  to  them,  livery  one  rauft 
make  a  perfrnal  appropriation  of  it  to  hirnfelf :  and 
trull  in  the  faithfulnefs  of  God,  for  an  accomplidi- 
ment  of  all  to  hirnfelf  in  particular"*;  and,  in  this  way, 
hope  for  a  complete  falvation. 

When  the   text  fays,  that   we  are  faved  through 
faith,  the  meaning  is  not,  that  faith  is,  in  any  proper 
fenfe,  the  caufe  of  our  falvation.     The  efficient  caufe 
of  it — it  cannot  be;  for  it  is  of  the  nature  of  this 
grace  to  renounce  all  hope  of  falvation,  unlefs  from 
the  powerful  hand  of  the  Lord  Jehovah.     Neither  is 
there  any  merit  in  faith,  conlidered  as  our  acl,  to  pro- 
cure our  falvation,  or  any  part  of  it:  nor  has  God  any 
more  refpedt  to  it,  in  this  view,  than  to  any  other  ad 
of  obedience.     Faith  is  not  the  condition  of  the  co- 
venant of  grace,  or  of  our  title  to  falvation.  If  it  were, 
our  fituation  would  be  deplorable ;   for  we   are-  as 
unable  to  bcheve   as  we  are  to  obey  the  whole  law. 
This  covenant,  as  made  with  us,  is  free  and  uncondi- 
tional.    Our  falvation  was  purchafed  by  no  other  ran- 
fom  than  the  precious  blood  of  Chrifl.     It  is  the  na- 
ture of  faith  to  renounce  all  merit  in  itfelf,  and  in  e- 
very  thing  elle  about  the   perfon  in  whom  it  dwells: 
and  to  depend  iolely  upon   that  righteoulnefs  which  . 
God  imputeth  without  works,     if  any  man  looks  to 

obtain 


39^  ^^^  Manner  in  which 

obtain  falvation,  or  any  good  thing  from  the  hand  of 
God  on  account  of  his  faith,  he  fubftitutes  faith  in  the- 
place  of  its  obje6t :  and  abufes  it,  in  the  fame  manner 
as  the  Jews  did  the  ceremonies  of  the  Mofaic  law  ; 
when,  inftead  of  being  led  by  them  to  Chrift  their 
antitype,  they  vainly  expected  to  be  juflified  by  the 
bare  obfervance  of  the  ceremonies  themfelves.  Such 
a  man  really  feeks  righteoufnefs  and  falvation,  not 
by  faith, — but  as  it  were  by  the  works  of  the  law. 

Yet  this  faith  is  fo  neceffarily  connedled  with  falva- 
tion, that  neither  can  any  man  be  faved  without  faith, 
nor  can  any  who  has  it  come  fhort  of  falvation.  Thus 
faith  is  a  pledge  of  falvation,  and  by  giving  the  one, 
God  gives  his  people  fecurity  for  the  other.  Faith 
is  an  appointed  mean  of  falvation ;  yea,  it  is  a  leading 
branch  of  falvation :  and  he  who  begins  to  fave  us,  by 
implanting  in  us  this  grace,  will  not  fail  to  perfedt  his 
work  in  due  time.  Faith  and  falvation  are  connect- 
ed, as  a  man's  entering  into  a  houfe  is  conneded  with 
his  dw^elling  in  it :  or  as  a  man's  accepting  a  gift,  is 
connected  with  his  poirelling  it.  The  gift  of  God  to  us 
is  eternal  life.  By  faith  we  lay  hold  on  that  gift,  and 
our  final  falvation  is  our  continuing  to  poflefs  it  for 
ever^  In  a  word,  they  are  conneded,  as  a  man's  ta- 
king infecffment  of  an  inheritance  is  conneded  with 
his  being  confidered  in  law  as  the  rightful  proprietor 
of  it. 

But,  though  fuch  an  infeoifment  is  neceflary,  whe- 
ther a  man  has  purchafed  an  ellate,  or  fucceeds  to  it 
upon  the  de^th  of  the  former  proprietor, — no  rational 
peifon  will  imagine  that  his  taking  infeoffment  will 
ftand  for  the  payment  of  the  purchafe  money, — or, 
that  by  a  mere  infeoffment,  he  can  become  the  right- 
ful proprietor  of  another  man's  eftate,  without  either 

purchafe 


Chrijlians  are  SaUed»  3991 

purchafe  or  conveyance. — By  faith  we  take  infeofF- 
ment  of  the  heavenly  inheritance,  and  all  its  appurte- 
nances :  but  we  could  have  no  right  to  do  fo,  if  it  had 
not  been  previoufly  made  ours,  by  God's  gracious  deed  of 
gift,  declared  in  his  word  of  promife  :  nor  could  a  con- 
veyance have  been  made  of  it  to  us  by  promife,  if 
Chriil:  had  not  paid  the  price  of  it,  in  his  own  blood. 
— Therefore,  as  a  man's  in  feoffment  muft  bear  a  refer- 
ence, both  to  the  price  paid  for  his  inheritance,  and  to 
the  deed  of  conveyance  given  him  by  the  former  pro- 
prietor; fo  miift  our  faith  have  a  refped:,  both  to  the 
ranfom  of  our  falvation,  as  paid  by  Chrift  in  our  name, 
and  to  the  promife  of  God,  as  the  charter  of  convey- 
ance, by  which  it  is  made  over  to  us.  Neither  the 
purchafe  of  Chrift  nor  the  promife  of  God,  nor  both 
thefe  together, — can  make  the  inheritance  really  and 
legally  ours,  without  faith ;  becaufe  our  right  cannot 
be  complete  without  pofleffion  :  But  if  either  of  thefe 
were  wanting,  we  could  have  no  right  to  take  poflef- 
fion ;  and  therefore  our  faith  would  be  vicious  intro- 
itiiflion. 

This  method  of  faving  finners  through  faith,  is  moft 
exacSlly  calculated  for  promoting  the  honour  of  divine 
grace.  Had  God  required  the  fmalleft  thing  to  be 
done  by  us,  in  order  to  found  our  tittle  to  falvation, — 
that  fmall  thing  would  have  been  meritorious,  in  the 
fame  manner  as  Adam's  obedience  would  have  been 
by  the  covenant  of  works : — and  in  the  fame  degree 
too,  Adam's  obedience  could  not  have  been  merito- 
rious, in  a  itridl  and  proper  fenfe:  he  had  nothing  to 
give  to  God  that  was  properly  his  own, — nothing  that 
was  not  due  to  God  antecedently  to  the  making  of  the 
covenant, — nor  any  thing  that  bore  the  molt  diftant 
proportion  to  what  he  was  to  receive.  But  as  the  co- 
venant 


390  The  manner  in  which 

venant  of  A^^orks  gave  merit  ^o  Adam's  oberiience  ;  fd 
a  fimilar  covenant, — had  fuch  a  covenant  been  made, 
would  have  given  a  fimilar  merit  to  any  thing  that 
God  had  been  pleafed  to  make  the  condition  of  it. 
Bence  there  would  have  been  no  more  grace  in  fuch 
a  tranfadlion,  than  in  the  covenant  of  works  itfelf. — - 
On  the  other  hand,  God  could  not  deal  with  us  as  ra- 
tional creatures,  had  he  given  us  falvation  without  or 
againft  our  cofifent.  To  force  it  upon  us  agairill  oar 
will  had  been  to  make  us  miferable :  and  to  fave  us 
"without  our  knowledge,  or  without  alking  our  confent, 
had  been  to  deal  with  us  like  beads,  that  can  neither 
be  objeds  of  grace,  nor  fubjeds  of  moral  governmenti 
— INow,  as  it  is  by  faith  that  we  give  our  confent  to 
God's  method  of  falvation  ;'^and  as  it  is  the  nature  of 
faith  to  renounce  all  merit,  both  in  itfelf  and  in  the 
perfon  in  whom  it  dwells,  and  to  acknowledge  divine 
grace  in  all  tiiat  we  receive,  it  is  manifeft^  that  it  was 
not  only  fit  but  necelTary,  that  if  we  were  to  be  faved 
by  grace,  it  Ihouid  be  through  faith.  So  reafons  the 
Spirit  of  God,-^]  bet'ef  ore  it  is  of  faith,  that  it  might  be 
hy  grace ;  to  the  end  that  the promije  might  be  Jure  to 
all  the  feed  ^ . 

Prop.  IIL  That  faith  by  which  Chriflans  are  faved 
is  not  of  themfelves.  Jn  whatever  fcnfe  the  expreffion 
be  underliocd,tbis  propofition  will  be  found  true.  And 
every  real  Chriftian  will  be  ready  to  admit  the  truth  of 
it,  with  regard  to  himfelf  in  particular. 

it  is  Lot  of  tliLiiiielves,   as  a  natural  ingredient  in 

their  conftituncri.     Faith,  in  general,  may  be  called 

a  natural  habit,  as  love  is  a  natural   afFedion.     And 

human  nature  never  fubfilted^  either  in  faint  or  fin-* 

a  ner 

'*  Rom.  iv.  i6. 


Chrijlians  are  Saved.  401 

iier,  without  the  one  or  the  other.     But  all  the  habits 
and  aifedlions  of  the  foul,  in  our  natural  eftate,   are 
perverted  and  corrupted.     As   it  is  natural  for  us  to 
love  v/hat  we  (hould  hate,  and  to  hate  what  w^e  ought 
to  love  ;  fo  it  is  equally  natural  for  us  to  believe  lies 
and  liars,  and  to  refufe  to  give  credit  to  the  God  of 
truth.     Thus  divine  love  and  divine   faith   are  alike 
flrangers  in  our  frame,   as  defcendants  of  the  firft  A- 
dam.     The  defcription   given  of  the  people  of  Ifrael, . 
by  the  Spirit  of  God,  is  equally  apphcable  to  all  man- 
kind, while  continuing  in  a  natural  eftate.     They  are 
a  very  froward  generation^  children  in  whom  is  no 
Jaith  *. — it   is   not    of    themfelves,    as   its   efficient 
caufe.     Neither  themfelves  nor  any  other  creature  can 
implant  it  in  them  ',  for  710  man  can  come  to  Chrift, 
except  the  Father  who  fent   Chrift  draw  him,     Nei-" 
ther,  after  the  habit  is  implanted,  can  they  exercife  it 
of  themfelves.     Hence  the  prevalence  of  unbelief  in 
the  beft  of  the  people  of  God,  and  their  frequent 
mourning  and  difcouragement,ariiing  from  that  fource. 
— it  is  not  of  themfelves  meritorioufly;  for  this  gift  of 
God  is  as  far  above  any  price  that  we  can  pay  for  it, 
as  all  the  other  gifts  of  divine  grace  are.     And  in  the 
beftowing  of  it,  he  is  fo  far  from  being  influenced  by 
any  previous  qualifications  in  the  perfon  receiving  it, 
that  he  often  beftows   it  upon  the  chief  of  finners, 
while  they  whom  men  would  confider  as  the  molt 
worthy  characters  are  left  to  periih  in  their  un belief. 
— It  is  not  of  themfelves,  as  being  acquired  by  tjeir 
own  induftry  ;  or  by  the   ufe  of  any  natural  means. 
Moral  fualion  can  never  produce  it :   nor  is  it  pollibie 
that  any  thing  lefs  than  the  power  of  God  can  dilpofe 
any  perfon  to  it.     The  moil  cogent  realons  may  be 
^  3  I)  adduced, 

*  Deut  xxiii.  »o. 


ifoi'  The  Manner  in  which 

adduced,  for  the  exercife  of  faith  in  God  ;  for  nothing 
can  be  more  -our  reafonable  fervice.  Stronger  argu- 
ments cannot  be  ufed,  to  perfuade  us  to  any  thing, 
than  thofe  that  are  fuggefted  in  the  word  of  God,  to 
induce  us  to  believe.  But  thefe  arguments  will  be 
ufed  in  vain,  not  only  by  men,  but  even  by  the  Spirit 
of  God  himfelf,  while  he  deals  with  the  perfon  in  a 
way  of  moral  fualion  only.  Divine  power  mud  be 
exerted,  before  any  man  can  either  be  made  willing 
or  able  to  believe.  Even  the  means  which  God  him- 
felf has  ihflituted,  and  which  he  ufually  employs,  in 
bringing  men  to  believe,  muft  owe  their  efficacy  to 
the  co-operation  of  almighty  power.  Hence  the  fame 
gofpel,  which  to  fome  is  the  favour  of  life  unto  life,  is 
the  favour  of  death  unto  death  in  others.  And  they 
who  profit  leaft  by  the  gofpel,  are  often  the  perfons 
who  are  moft  capable  to  feel  the  ilrength  of  an  argu- 
ment, and  adl  moil  agreeably  to  reafon,  in  the  com- 
mon affairs  of  life.  Never  will  the  goi^^^l  report  be 
believed,  unlefs  where  the  arm  of  the  Lord  is  reveal- 
ed. 

1  know  it- is  objected  againft  this  dodrine,  that '  God 

*  has  not  only  commanded  us  exprefsly  to  believe, 

*  but  alfo  thredtens  to  punifh  us  with  eternal  damna- 

*  tion  if  we  believe  not :  But  how,'  fay  our  adver- 
faries,  *  can  it  confifl:  either  with  thejuilice  or  good- 
'  nefs  of  God,  to  require  us,  under  fuch  a  penalty,  to 
'  do  that  which  he  knows  we  cannot  do?'— In  anfwer  to 
this,  the  following  coniiderations  are  fuggelted.  ill,  If 
we  are  aflured,  by  the  word  of  God,  that  he  does  re- 
quire  us  to  believe,  and  that  on  pain  of  damnation,— 
and,  at  the  fame  time,  affured  that  this  faith  is  not  of 
ourfelves, — we  may  likewife  be  afluredthat  this  is  not 
inconfiftent  with  any  perfedion  of  God  :  and  that  its 

appearing 


.  Cbrijlians  are  Saved,  403 

appearing  fo  to  men — is  owing  to  the  imperfedlion  01 
their  knowledge,  and  to  the  corruption  of  their  rational 
faculties:  for  God  cannot  deny  hinifelf. — idly,  This 
fame  objedlion  will  apply,  with  equal  force,  againft  e- 
very  precept  of  the  moral  law.     The  wrath  of  God  is 
revealed  from  Heaven,  againfl  every  breach  of  the  di- 
vine law:  and  yet  the  fcriptures  afTure  us,  and  experi- 
ence confirms  their  teftimony,  that  we  can  keep,  no 
commandment  of  God  perfedlly;  nor  even   perform 
any  one  duty  acceptably  without  divine  afliftance. — 
3dly,  That  law  whereby  faith  itfelf,  as  well  as  every  o- 
ther  duty,  is  required]  was  given  to  mankind,  when 
they  had  fufficient  power  given  them  to  obey  it  in  e- 
very  article  :  and  furely  no  man  will  alTert  that  God 
was  under  any  obligation  to  abolifh  his  own  law,  be- 
caufe  we,  by  our  own  fault,  loft  our  power  to  obey  it. 
What  creditor  thinks  himfelf  obliged  to  cancel  his 
bond,  when  his  debtor  becomes  infolvent  ? — 4thly,  We 
are  rational  creatures :  and  our  want  of  ability  to  obey 
this,  and  every  other  command  of  God,  is  owing  to  a 
perverfe  bias  in  our  nature,  a  iliameful  propenlity  to 
tranfgrefs.     Now,  if  any  man  was  indeed  before  an 
earthly  judge,  for  the  crime  of  murder,  and  ihould 
plead  that  he  could  not  avoid  it ;  becaufe  he  had,  in 
his  conftitution,  fuch  a  propenlity  to  fhed  blood,  that 
he  could  not  meet  a  man  in  the  ftreets,  v;ithout  plung- 
ing his  fwovd  in  his  bowels  ; — would  the  judge  acquit 
him  on  that  account  ?   Would  it  not  rather  be  a  fuf- 
ficient reafon  for  his  ridding  fociety  of  fuch  a  monfler, 
by  executing  the  law  of  his  country  upon. him  ?    And 
is  not  a  fimilar  procedure,  againft  obftinate  unbelievers 
equally  juft  and  reafonable  in  the  great  Judge  of  all 
the  earth? — 5thly,  At  the  lame  time  that  God  calls  and 
commands  us  to  believe,   he  gracioully  promifes  that 
3  D  2  alTiftance 


404  27^^  Manner  in  which 

affiftance  which  i?  neceflkry  to  enable  us  tobelieve  ; 
yea,  his  helping  hand  is  ilretched  out  for  that  effecV. 
His  call  is  the  vehicle,  by  which  the  necelTciry  help  is 
conveyed  :  and  if  we  obey  not  the  call,  it  is  becaufe 
we  refufe  the  help  exhibited.  Where  it  is  not  refu- 
fed,  his  grace  becomes  fufficient  for  us,  and  we  are 
enabled  to  comply  with  his  call.  Thus  faith  cometh 
by  hearing,  as  hearing  comes  7^/  the  word  of  God,  This 
leads  us  to 

Prop.  IV.  That  faith  by  which  Chriilians  are 
faved,  is  the  free  and  unmerited  gift  of  God. — Upon 
this  we  fliall  not  need  to  inliit,  after  what  has  been 
faid, — This  habit  is  implanted  in  every  Chriftian,  by 
the  Holy  Glioft,  in  the  day  of  efFedual  calhng.  Then, 
as  an  inlpired  apoftle  exprefles  it,  it  is  graven  them,  in 
the  behalf  of  Chriji,  to  believe'^,  'I'he  gradual  in- 
creafe  of  it  is  aifo  the  work  of  God  :  had  it  been  of 
themfeives,  the  difciples  had  made  an  unreafonable 
requell,  when  they  faid  unto  their  Lord,  increafe  our 
faith  -f .  This  gift  ib  bellowed  in  the  fame  free  and 
gracious  manner  as  every  other  branch  of  falvation: 
and  it  comes  in  the  fame  channel  with  all  the  reft.  If 
any  man  lack  faith,  let  him  alk  it  of  God :  and  if  any 
man  has  attained  it,  let  him  never  impute  to  himfeif 
nor  to  any  creature,  that  happy  diftindtion  that  divine 
grace  has  made  between  him  and  the  unbelieving 
world  around  him  :  for,  whatever  the  modern  perver- 
ters  of  the  gofpel  of  Ghriil  may  teach  you, — or  what- 
ever the  natural  pride  of  your  heart  may  incline  you 
to  believe, — you  may  reft  aflured  that  there  is  no 
faith  by  which  you  can  be  faved,  that  is  not  the  gift 
of  God* 

We 

5  I*^i^^'  *•  29-  t  Luke  xvil.  5, 


Cbrijlia?is  are  Saved.  405 

We  come  now  to  conclude  with  fome  Improve- 
ment of  the  fubjed.  And  from -what  has  been  fiid 
we  may  learn, 

1.  What  is  the  true  fpring  of  all  that  oppolition, 
which,  in  all  ages,  has  been  made  to  the  doctrine  of 
falvation  by  divine  grace.  Satan,  that  arch-enemy 
both  to  God  and  man,  very  well  knows,  that  neither 
can  God  be  fo  much  glorified  by  any  other  me^ns,  as 
by  faving  linners  in  a  way  of  fovereign  grace, — nar 
can  any  of  mankind  be  faved  in  another  way.  He 
knows  that  there  is  in  human  nature,  in  its  prefent 
corrupt  ftate,  a  principle  of  pride  and  felfiihnefs,  that 
prevents  our  being  fatisfied  with  all  the  happinefs  of 
falvation,  unlefs  we  likewife  have  all  the  glory ;  or  a 
great  part  of  it  at  leaft.  Of  this  corrupt  principle  Sa- 
tan avails  himfelf  :  and,  knowing  how  eafy  it  is  to  per- 
fuade  men  of  the  truth  of  that  which  they  wiili  to 
find  true,  he  has  in  all  ages  endeavoured  to  make  them 
believe,  that  they  may  be  faved,  in  a  way  more 
honourable  to  themfelves,  and  thus  to  bring  the  way 
of  falvation  by  divine  grace  into  difrepute.  When 
he  finds  a  man  bearing  the  chara6ler  of  a  public 
teacher  in  the  Church,  who  continues  under  the 
reigning  power  of  this  felfi&  principle  ;  as,  alas !  X.00 
many  public  teachers  do, — and  can  prevail  with  hi;a 
to  believe  his  fuggeftions  on  this  head,  fuch  a  man  be- 
comes a  fit  tool  in  his  hand  for  propagating  thefe  fug- 
geftions among  mankind*  Thus,  as  the  preachers  of 
the  gofpel  have  always  been  workers  together  with 
God,  in  bringing  fouls  to  happinefs  ^  io  legal  teachers 
are  workers  together  with  Satan,  in  leading  them  0:1 
blindfold  to  deftrudlion. 

2.  liow  jultly  this  apoftle  fpeaks 'of  that  doflrin^^ 
which  encourages  men  to  feek  righteoufnefs,  as  it  were, 

by 


4o6  The  Manner  in  which 

by  the  works  of  the  law,  as  being  another  go/pel, 
which  yet  is  not  another  ;  but  a  perveiTion  of  the  gof- 
pel  of  Chriji^ ,  \\.  is  another  gofpel ;  for,  tho'  it  may 
be  called  the  gcfpel,  by  thofe  who  publifli,  and  by 
thofe  who  favour  it,-— it  is  a.fcheme  totally  different 
from  tlie  gofpel  of  Chrift,  and  diametrically  oppofite 
to  it.  Chrift's  gofpel  is  calculated  to  promote  the  ho- 
nour of  divine  grace,  to  humble  the  haughtinefs  of 
man,  and  lay  his  pride  in  the  duil,  that  the  Lord  alone 
may  be  exalted.  But  the  tendency  of  tlieir  dod:rihe 
is,  to  exclude  all  exercife  of  grace  in  our  falvation,  to 
exalt  the  pride  of  man,  and  caft  a  vail  over  the  glory 
of  all  the  perfedions  of  God,  that  fliine  in  the  face  of 
Jefus  Chrift.  By  the  firfl  all  boafling  is  excluded  : 
and  by  the  other  fomething  is  left  to  every  man,  where- 
of he  may  glory,  if  not  before  God,  at  lead,  inlhe 
light  of  fellow- creatures.~Yet  their  fcheme  is  not  fo 
entirely  another,  as  to  agree  in  nothing  with  the  gof- 
pel of  Chrilf.  Satan  is  not  fo  foolifh  as  to  attempt 
impof.ng  upon  manidnd  a  fyftem  containing  ndthing 
but  falfhood.  Many  precious  truths  are  blended  with 
the  fyilem  of  error^  and  moral  duties  are  inculcated, 
with  a  (liew^  of  zeal  and  love  to  holinefs.  Yea,  fome- 
times  attempts  ar,e  made  to  mix  grace  arid  works  to- 
gether, the  merits  of  Chrift  are  blended  or  conjoined 
with  our  own  righteoufnefs.  But  all  fuch  attempts 
are  vain.  Iron  and  clay  will  much  fooner  unite  than 
thefe  two  oppofite  fyilems.  Either  we  mult  be  faved 
wholly  by  grace,  or  wholly  by  the  works  of  the  law. 
Grace  and  works  muil  change  their  natures  refpedive- 
ly,  belore  they  can  both  have  place  in  the  falvation  of 
any  fu;ncr. — Moreover,  this  leged  fcheme  is  not  ano- 
ther goipcl;  for  it  is   no  golpei  at  all.     Ihe  tidings 

that 

*  Gal.  i.  5,  6. 


Chfiftians  are  Saved*  407 

that  it  brings  to  mankind  are  not  good.  The  method 
of  obtaining  happinefs  whieh  it  recommends  is  abfo- 
liitely  impradicable*  Its  crafty  author  well  knows, 
that  by  it  no  man  can  be  fared :  and  his  whole  defign, 
in;  propagating.it,  is  to  pervert  the  gofpel  of  Chriit,  and 
fo  to  prevent  its  havhig  effedl,  for  bringing  men  to 
falvation  in  God's  way. 

3.  See  the  true  import  of  that  memorable  exhorta- 
tion— givfen  by  Paul  and  Silas  to  the  jailor  at  Philip- 
pi :  Believe  in  the  Lord  Jefus  Chnft,  and  thou  /bah  be 
faved  *.     This  has  been  confidered   by  fome,  a?  ex- 
preffive  of  the  tenor  of  the  covenant  of  grace,  and  as 
'  a  proof  that  faith  is  the  condition  of  that  covenant. 
But  nothing  is  further  from  the  true  fenfe  of  that  text 
of  fcripture.     Neither  faith  nor  any  other  acl  of  ours 
can  be  the  condition  of  that  covenant.     It  was  made 
from  eternity,  between  God  the  Father  and  God  the 
Son.     All  the  ftipulations  of  it  were  to  be  performed 
by  one  ox,  other  of  thefe  adorable  perfons :  and  no- 
thing was  left  for  us  to  do,  in  order  to  our  being  in- 
^texefted  in  its  promifes.     If  faith  were  the  condition 
cpf  the  covenant,  our  title  to  the  promifes  could  never 
be  made.out  j  for  we  caa  no  more  believe  in  Chriit  of 
ourfelves,  than  we  can  fulfil  the  whole  law.     Befides, 
jfaith  belongs  to  the  promiflbry  part  of  the  covenant : 
ji| 4s.  the  gift  oi  God;  and  how  can  one  gift  be  the 
.,  foundation. of  our  claim  to  another?  It  is  true,  the  jai- 
lor's queilion  was,  What  (hall  I  do  to  be  iaved.     And 
XiO  wonder  that  fuch  a  man  as  he  was,  fliould  have  no 
idea  of  any  way  to  obtain  falvation  but  by  doing. 
But  this  is  no  evidence  that  the  apoftles  meant  to  en- 
courage him  to  feek  fal\;ation  in  that  way.     Their  (1^^ 

^  A-fls  xvi.  31. 


40 8  The  manner  in  which 

fign  was  to  point  out  to  him  a  method  of  being  faved, 
quite  different  from  that  which  he  thought  of:  not  bj 
doing,  but  by  depending  folely  upon  the  doing  and 
fuffering  of  another.  It  is  as  if  they  had  faid, — *  We 
'  do  not  wonder  to  hear  you  fpeak  of  being  fcived  by 

*  doing.     It  is  fo  natural  to  fallen  men  to  feek  happi- 

*  nefs  in  the  way  of  the  covenant  of  works,  that  even 

*  they  who  enjoy  the  benefit  of  divine  revelation  can- 

*  not  be  weaned  froin  it,   without   the  interpoiition  of 

*  the  power  of  God.     But  we  mult  tell  you,  that  nei» 

*  ther  you  nor  any  of  mankind  can   ever  be  faved  in 
'  that  way.     Unlefs  you  could  do  all  that  God's  law 

*  requires,  your  doing  can  procure  you  nothing  that  is 

*  good  from  God's  hand.     But   the  Lord  Jefus  Chriil, 

*  whom  we  preach,  has  not  only  done  all  that  the  law 

*  required,  but  alfo  fuffered  its  whole  penalty  :  and  all 

*  this  in  the  room  and  place  of  fuch  linners  as  you  are. 

*  That  perfect  righteoufnefs  which  he  wrought  out, 

*  we  freely  offer  to  you,  in  the  name  of  God.  Receive 

*  it  therefore,  and  depend  upon  it  as  the  fole  ground 

*  of  your  title  to  falvation ;  and  in  this  way  you  (lidl 

*  be  faved  from  all  fin,  as  well  as  from  all  mifery,  fa- 

*  ved  to  complete  holincfs,  as  well  as  to  perfed:  happi- 

*  nefs,  without  doing  any  thing  at  all  yourfelf, — to 
"  procure  your  title  to  falvation.' 

4.  We  may  fee,  from  this  fubjed,  much  ground  for 
mourning  and  humiliation  before  God,  and  that  on 
many  accounts. — ^^What  mournful  prevalence  of  lega- 
lity, both  in  dodrine  and  pradlice,  obtains  among  us? 
Bow  abominable  this  fin  is  in  the  fight  of  God,  ap^ 
pears  from  his  dealings  with  his  ancient  people.  On 
account  of  their  idolatry,  he  punifiied  them  with  a 
captivity  of  feventy  years;  but  for  their  legality  and 
unbelief,  he  difperfed  them  among  the  nations,— -put 

3  a  bill 


Chrijlians  are  Saved,  409 

a  bill  of  divorcement  into  their  hand,  a:nd  left  their 
houfe  unto  them  defolate. — How  many  are  fadly  and 
ruinoufly  miftaken  about  the  natare  of  that  faith  by 
which  we  are  faved  ?  Some  laugh  at  the  perfonal  ap- 
propriation of  faith,  and  are  not  afhamed  to  tell  the 
world  that  they  widi  for  no  other  faith  than  what  de- 
vils have.  Some  deny  that  alTurance  which  is  in  faith; 
and  confequently,  mufl  fatisfy  themlelves  with  that 
general  and  doubtfome  faith,  which  has  been  abjured 
as  one  of  the  abominations  of  popery.  And  many, 
who  yet  call  themfelves  Chriftians — know  not  what 
faith  is. — How  few  are  there  among  us,  who  really 
believe  the  gofpel  report?  Infidelity,  deifm,  and  fcep- 
ticifm  abound,  even  amidft  the  clear  (hining  of  gofpel 
light.  Many  fatisfy  themfelves  with  a  fpeculative 
perfuafion  of  the  truth  of  the  gofpel,  continuing,  like 
Simon  the  magician,  in  the  gall  ofhitternefs,  and  bond 
Df  iniquity.  Few  ever  had  their  hearts  truly  opened, 
to  receive  and  attend  to  the  things  that  are  fpoken  to 
us  ir;  the  gofpel.  And  how  fadly  does  unbelief  pre- 
vail, even  among  thofe  w'lom  God  has  favoured  with 
the  gift  of  faith  ? — How  few  of  thofe  who  prof  els  to 
believe  in  Chrift,  are  duly  concerned  to  confefs  him 
before  men,  to  keep  the  word  of  his  patience,  and  to 
itand  up  in  defence  of  his  truths  and  ways?  Yea,  how 
many  turn  their  back  upon  their  profelFion,  in  whole 
or  in  part,  for  very  ilender  caufes,  or  for  no  caufe  at 
all? — How  many  pretend  to  believe  in  Ciirilt, and  yet 
content  themfelves  with  the  lealt  part  of  that  falva- 
tion  which  the  gofpel  brings  to  hand  ?  Salvation  from 
mifery  every  rational  creature  mull  deiire;  but  how 
few  are  there  who  really  wiili  to  be  faved  from  fin? 
Such  are  (Irangers  both  to  faith  and  falvation;  for 
Chrid  is  not  divided :  and  they  who  receive  him  not 
■^  3  E  a 


4^0  ^he  Manner  in  which 

as  a  King,  to  fave  them  from  iin,  fhall  never  be  faved 

from  wrath  by  his    Prieftly  office In  a  word,   how 

few  of  thofe  who  expe6i  to  be  faved  by  grace,  and 
through  faith,  are  duly  concerned  to  juftify  their  faith 
by  their  works,  and  to  bring  forth  the  fruits  of  \ioYu 
nefs  in  their  hfe  and  converfation  ? 

5.  What  you  have  heard  from   this  fubjedt  may  af- 
fifl  you  in  the  neceflary  duty  of  felf-exami nation.     If 
you  have  obtained  the  gift  of  faith,  you  are  in  a  llatc 
of  falvation ;  but  if  not,  you  are  .hitherto  under  a  fen- 
tence  of  condemnation :    And  it  concerns   you  much 
to  know  which  of  thefe  is  your  condition.     If  you  are 
a  believer,   and  in  a  faved  ftate — You  have  feen  your 
abfolute  need  of  falvation  :  Your  confcience  has  been 
awakened,   and  you  have  been  made  to  cry  out,  like 
the  jailor  mentioned  above,    What  fliall  I  do  to  be  fa- 
ved  ? — You  have  feen  the  impoffibility  of  being  faved 
otherways  than  by  grace:  The   way  of  works  you 
have  tried,  and  have  found  it  utterly  impracticable  to 
you,  as  well  as  unacceptable  to  God :  and,  convinced 
that  you  have  no  merit  of  your  own,  you  are  reconci- 
led  to  be  faved  by  the  blood   and  righteoufnefs  of 
Chrift,  without  the  works  of  the  law. — You  have  got 
luch  a  view  of  the  glory  of  divine  grace,  as  reigning 
thro'  this  righteoufnefs,  unto  eternal  life,  as  has  recon- 
ciled you  to  the  whole  plan  of  falvation  by  grace,  and 
difpofed  you  to  fay  of  the  covenant  of  grace, — this  is 
all  7ny  falvation,  and  it  is  all  my  dejtre. — ^You  have 
feen  that  faith  is  not  of  yourfelf:   and  have  felt,  that 
it  muft  be  the  gift  of  God.     You  know  from  experi- 
ence, that  the  evil  heart  of  unbelief  can  only  be  fub- 
dued,  and  the  grace  of  faith  implanted,  by  the  power 
of  the  Holy  Ghoft.— Not  fatisfied   with  any  evidence 
you  may  have,  that  you  have  believed  heretofore,  you 

will 


Chrijlians  are  Saved,  411 

will  be  concerned — now  to  believe, — and  concerned 
that  the  life  you  live  in  the  fleili,  during  all  the  time 
of  your  continuance  in  this  world,  fhould  be  by  faith 
of  tiie  Son  of  God. —  Your  faith  neither  reds  upon  the 
promiie  of  God  without  Chrift,  nor  upon  Chrift  with- 
out the  promlfe, — nor  upon  the  mercy  of  God  with- 
out refpedl  to  both:  but  relying,  with  confidence,  up- 
on the  teftiinony  of  God  who  cannot  he,  joined  with 
the  merits  of  Jefus  Chrift,  it  claims  an  intereft  in  God 
himfelf,  as  the  portion  of  your  inheritance,  and  of  your 
cup :  And  the  happinefs  that  you  deiire  and  expect, 
confifts  in  the  final  enjoyment  of  him. 

6.  The  fubjedl  affords  ample  confolation  to  all  true 
believers.  You  have  received  from  God  the  gift  of 
faith.  This  is  a  fure  pledge  that,  in  due  time,  he  will 
beftow  upon  you  every  other  gift  connedled  with  fal- 
vation.  You  not  only  have  full  fecurity  that  you  ihall 
be  faved  at  laft, — you  are  already  faved  in  the  Lord, 
and  have  an  intereft  unahenable — in  all  that  bdongs 
to  falvation.  You  have  an  intereft  in  Chrift  the  Sa- 
viour, and  are  fo  united  to  hitu,  that  nothing  fhall  e- 
ver  feparate  you  from  him  or  from  his  love. — You 
have  an  intereft  in  the  covenant  of  grace ;  and  what- 
ever is  contained  in  that  covenant,  or  fecured  by  the 
promifes  of  it,  you  may  confider  the  whole  as  your 
own. — You  have  an  intereft  in  the  God  of  grace,  and 
have  his  promife  and  oath  to  rely  upon, — -that  his  gra- 
cious kindnefs  Jhall  never  depart  from  you,  nor  the 
covenant  of  \{\%  peace  he  removed.  And,  though  you 
may  be  fubjed  to  various  trials  and  afflidions,  while 
you  continue  here,  you  may  comfort  yourfelf  un- 
der them  all,  with  the  happy  aiTurance, — that  the  day 
of  your  complete  falvation  draweth  near.  He  that 
has  given  grace — will  give  glory  :  and  it  is  but  a  few 

3  E  2  years 


4 1 2  l^he  Manner  in  'which 

years  at  rnoft, — perhaps  but  a  few  hours,  when  you 
fhall  receive  the  end  of  your  faith,  and  be  put  in  pof- 
feflion  of  an  inheritance  incorruptihle^  and  undefiled, 

and  that  fadeth  not  away But, 

7.  It  fpeaks  correfponding  terror  to  all  habitual  un- 
believers. How  dreadful,  O  finner,  is  your  condition! 
You  have  no  intereft  in  the  covenant  of  grace  ;  but 
are  Hill  under  that  broken  covenant,  which  fpeaks 
nothing  but  curfes  to  every  one  that  continueth  not 
in  all  things  written  in  the  la\y  to  do  thein.  You  have 
no  intereft  in  ilie  Saviour:  and  though  you  have  apen 
accefs  to  him,  and  perhaps  make  a  flaming  profeffion 
of  zeal  for  him,  if  you  live  and  die  in  your  unbelief,  he 
will  proteil  unto  you,  in  the  day  of  his  fecond  coming, 
/  ne^'oer  kneiv  you. — You  have  no  interll  in  the  God 
of  falvation;  and  tKerefore,  whatever  you  may  dream 
to  the  contrary,  you  are  a  ftranger  to  all  foHd  happi- 
nefs  in  this  world,  and  muft  continue  fo  iq  the  v/orld 
to  come,  uniefs  a  faving  change  is  wrought  about  you. 
— inflead  of  being  in  a  (late  of  falvation,  you  tire  con- 
demned already,  and  the  wrath  of  God  ahideth  on  you. 
Your  fentence  is  paft  in  heaven,  condemning  you  to 
eternal  death  and  mifery ;  and  no  creature  has  power 
to  revi*rfe  it>  neither  will  ever  God  himfelf  reverfe  it, 
unleTs  you  believe.— -To  crown  all,  the  day  of  your  e- 
ternal  damnation  draweth  near,  death,  you  fee,  is  ma- 
king daily  ravages  around  you.  And  none  can  tell 
how  Ibon  your  day  may  come.  Perhaps  a  few  mo- 
ments may  place  you  beyond  all  reach  of  the  means 
of  grace,  and  fo  beyond  all  hope  of  falvation.  In  the 
fame  ftate  in  which  death  finds  you — mull  you  ap- 
pear before  the  judgment-feat  of  Chrift:  and  how  will 
you  bear  to  hear  your  doom  pronounced  by  the  mouth 
of  the  Saviour  himfelf,  in  thefe  terrible  word?,  depart 

"  Jrom 


Chrijlians  are  Saved,  41 3 

frojn  me,  ye  curjed,  into  everlafting  fire,  prepared  for 
the  devil  and  his  angels  1 — But,  dreadful  as  your  con- 
dition is,  it  is  not  defperate  ; — for, 

8.  Tiiis  fabjedt  points  out  the  duty  of  all  that  hear 
the  gofpel,  whether  faints  or  iinners. — As  to  you,  fin- 
ner,  let  me  exhort  you,  in  the  words  of  Paul  and  Si- 
las to  the  Jailor,  believe  in  the  Lord  Jefus  Cbrift,  and 
thou Jh ah  he  faved.  For  whatever  you  are,  or  what- 
ever you  have  been, — however  long  you  have  conti- 
nued in  fin,  or  however  atrocious  the  fins  you  have 
committed,  unto  you  is  the  word  of  this  falvation  fent. 
A  free  pardon  of  all  your  fin,  through  the  righteouf^ 
nefs  of  Jefus  Chriil,  is  prefently  in  your  offer.  This 
(liall  be  to  you  the  beginning  of  falvation.  And  all 
the  other  blefllngs  of  falvation  fliall  follow  in  their  pro- 
per order.      Say  not,   *  alas  I  I  cannot  believe  :  you 

*  have  told  me  that  the  faith  you  require  is  notof  my- 
'  felf,  but  muft  be  the  gift  of  God  :  why  then   exhort 

*  me  to  believe  ?  Is  not  this  to  require  an  impoflibiii- 
'  ty  ?'  Were  the  gofpel,  which  we  preach,  the  word  of 
men  only,  your  objedion-  would  be  juft.  But  it  is 
God  who  calls  and  exhorts  you  by  us,  and  he  can 
eafily  give  efficacy  to  his  own  word.  It  is  by  means 
of  this  wor4  that  he  conveys  the  gift  of  faith  :  and 
we  mufi:  publifh  the  word,  in  hopes  that  he  will  make 
it  effedual,  by  the  concurring  operation  of  of  his  Holy 
Spirit.  As  Ezekiel  prophecied  to  dry  bones, — and, 
while  he  prophecied,  the  Spirit  of  God  entered  into 
them,  and  made  them  to  live  ;  fo  muft  we  call  and 
exhort  finners,  who  are  dead  in  trefpafles  and  fins,  to 
awake,  and  arife  from  the  dead,  and  believe  and  be 
faved :  and  while  we  do  fo,  you  have  reafon,  as  well 
as  we  have,  to  exped  a  day  of  power  to  enable  you  to 
hear  and  comply  with  the  exhortation.     But  when 

this 


414  ^^^  Manner  in  which ^  Sec, 

this  power  comes  along  with  the  word,  you  alio  will 
be  adive  on  your  part,  aiming  at  flretching  forth  the 
hand  that  you  feel  to  be  withered  ;  knowing  that  he 
who  calls  for  it  has  alfo  promifed  you  grace  to  do  ito 
' — 7 hey /Ij all  truft  in  the  name  of  the  Lord ^  and  Jiay 
them/elves  upon  their  God  . 

Ye  that  arc  believers  in  Chrift,  continue  in  the  ex- 
ercife  of  faith — Live  by  faith.  Walk  by  faith,  and 
not  by  fight.  The  more  regularly  your  faith  is  exer- 
cifed,  the  more  comfort  will  you  have  under  afflidion, 
the  more  pleafure  will  you  have  in  your  work,  the 
more  fuccefs  in  your  fpiritual  warfare  ;  you  will  make 
the  greater  progrefs  in  the  way  of  holinefs,  and  the 
more  joy  and  peace  will  you  find  in  believing.  There 
is  nothing  lb  dilhonouring  to  God,  nor  fo  prejudicial  to 
your  own  foul  as  unbelief:  nothing  by  which  you  may 
fo  much  gratify  your  fj^.iritual  enemies,  orib  much  im- 
pede your  own  falvation. — Be  ever  on  your  guard  a- 
gainft  legality,  as  well  as  unbelief.  Remember  that 
your  falvation  is  wholly  of  grace.  Trult  in  the  riches 
of  divine  grace,  when  you  are  m^ofl  fenfible  of  your 
own  unworthinefs.  And  whatever  you  enjoy,  and 
whatever  you  hope  for — Whatever  you  do  in  God's 
fervice,  and  whatever  any  creature  is  made  inftru- 
mental  in  doing  tor  yoUj  let  divine  grace  have  all  the 
glory. 


SERMON 


SERMON     XIL 

ne  Iiifluence  of  Faith  upon  the  ChriHians  Walk. 


2  Cor.  t.  7. 
We  walk  hy  Faith,  not  by  Sight. 

S  it  is  through  faith  that  we  are  faved,  fo  faith  is 
of  peculiar  ufe,  in  our  progrefs  through  this  wil- 
dernefs,  till  we  come  to  the  final  pofTeflion  of  falvation. 
Without  faith  it  is  impoffible  to  pleafe  God.  And 
therefore  every  perfon  whofe  life  and  pradice  is  a- 
greeable  to  the  will  of  God,  mufl:  live  and  walk  under 
its  influepce.  Its  exercife,  in  the  Chriftian,is  notcon- 
flant  or  uninterrupted :  neither,  when  it  is  ex^rcifed, 
is  it  always  perceived,  either  by  himfelf  or  others.  But 
it  forms  his  character  :  it  regulates  his  deportment ; 
and  is  the  living  principle  by  which  every  adion  is 
produced,  that  truly  correfponds  to  his  charader  and 
profeilion.  Thus,  v^hat  Paul  here  fays  of  himfelf  and 
his  fellow-labourers,  is,  in  fome  degree,  applicable  to 
all  the  difciples  of  the  fame  Mafter,  They  all  walk 
by  faith  and  not  hyjlght. 

After  Paul  had  been  conftrained  to  leave  Ephefus, 
on  account  of  the  tumult  raifed  by  Demetrius  and  his 
craftfmen,  he  went  to  Troas,  and  from  thence  pafTed 
over  into  Macedonia,  where  he  met  with  Titus,  whom' 
he  had  fent  to   Corinth   fome   time  before.     Having 

been 


4 1 6  '    The  Influence  of  Fa ith 

been  informed  by  him,  of  the  efied:  produced  upofi 
the  Chriftians  in  that  city,  by  the  former  epiille  which 
he  had  written  to  them — He  wrote  this  fecond  letter 
to  them,  about  a  year  after  the  othet,— to  illuftrate 
fome  things  in  it,  further  to  vindicate  his  own  office 
and  charadler,  and  to  give  them  necelTary  directions, 
concerning  the  inceftuous  perfan,  the  colledlion  for 
the  faints,  and  various  other  matters.  As  his  beloved 
Timothy  was  then  with  him,  he  affociated  him  with 
himfelf  in  the  writing  of  it :  which  may  be  the  true 
reafon  why  he  fo  frequently  fpeaks  of  himfelf  in  the 
plural  number ;  whereas,  in  the  preceding  epiftle,  as 
well  as  in  that  to  the  Romans,  he,  for  the  mod  part, 
ufes  the  fingular. 

Having,  in  the  clofe  of  the  preceding  chapter, 
fpoken  of  that  bleffed  hope,  by  which  they  were  fup- 
ported  under  all  their  fufferings,  Paul  and  Timothy 
continue  to  illuftrate  the  fame  fubjedl,  in  the  firft  part 
of  this.  To  this  purpofe  Vv^e  are  informed,  in  the  firft 
verfe,  of  the  happy  change  which  they  expected,  and 
which  every  Chriftian  may  expedl,  when  enemies 
have  done  their  worft,  and  when  we  have  fuftered  all 
that  we  can  fuffer  in  the  prefent  world.  The  frail 
bodies,  in  which  our  fouls  now  dwell,  as  in  a  moveable 
tabernacle,  ihall,  indeed,  be  diflblved,  and  return  to 
the  earth  from  whence  they  were  taken :  but  we  (liall 
rot  be  left  without  a  dwelling-place  ;  for  v/e  already 
have  a  fure  intereft  in  a  better  houfe, — not  made  by 
the  hands  of  men,  but  budded  by  God  himfelf, — not 
fituated  on  the  earth,  but  in  heaven,  where  Chrift  is, 
— and  not  liable  to  decay  or  diifolution,  like  the  other, 
but  of  eternal  duration.  And  to  the  pofteftion  of  this 
houle  we  flrall  enter  the  moment  that  we  are  diiloged 
from  the  other. 

2  In 


upon  the  Chrijlian' s  Walk.  417 

In  the  next  three  verfes  we  are  inforni'^d,  how  they 
were  exerciled,  and  how  we  fliould  be  exercifed,  in 
relation  to  this  eternal  houie.  While  in  this  taber- 
nacle, we  mud*  lay  our  account  with  a  burden  of  in- 
dwelling corruption,  as  well  as  a  burden  offufle rings. 
Under  thefe  burdens  we  may  groan,  earneltl/ defiring 
the  pofTeilion  of  our  heavenly  houfe.  The  objed  of 
this  defire  muft  not  be  the  dilTolution  of  this  tabernacle: 
to  defire  to  die  is  againll  human  nature,  which  muft 
always  fhrink  at  the  profpedl  of  its  own  diffohition. 
But  though  we  confider  death  as  an  evil,  it  is  an  evil 
fo  trifling,  in  comparifon  of  the  good  to  which  it  leads, 
that  a  Chriftian  may  cheerfully  fubmit  to  it,  in  the 
profpedl  of  entering  home  to  that  houfe  which  is  the 
real  objed  of  his  defire.    . 

In  the  fifth  verfe,  we  are  told  in  what  manner  they 
were  brought  to  this  exercife.  We  have  heard  of  men 
wifiiing  for  death,  that  they  might  efcape  from  thofe 
miferies  to  which  they  were  fubjed, — or  which  they 
forefaw  they  muft  fuffer,  if  they  had  continued  in  life: 
This  may  be  accounted  for  on  the  principles  of  corrupt 
nature.  We  have  known  fome  put  an  end  to  their 
own  fife,  without  any  vifible  caufe  :  This,  tho'  contrary 
to  reafon  and  to  nature,  may  be  accounted  for  by  their 
being  deprived  of  the  full  exercife  of  reafon,  or  given 
up  to  the  power  of  Satan.  But  to  deiire  to  die,  or  e- 
ven  to  fubmit  with  cheerfulnefs  to  death,  from  an  af- 
furance  of  eternal  happinefs  after  it,  is  wdiat  n6  man 
ever  attained  under  the  influence  of  natural  principles, 
or  in  the  mere  exercife  of  natural  powers. — Wiiat  is 
it  then,  Paul,  that  raifes  you  fo  far  above  the  common 
level  of  mankinxi;  and  produces  in  you,  that  foperna- 
tural  defire  of  which  you  fpeak  ?  *  It  is  produced  by 
■  the  power  and  grace  of  God.  He  has  given  us,  in 
*  3  F  »  his 


4 1 8  'ihe  Influence  of  Faith 

*  his  gracious  promife,  that  objedlive  fecurity  of  eter- 
'  nal  happinefs,  upon  which  our  expedations  are  built. 

*  It  is  he  who  enables  us  to  depend  upon  that  fecurity; 
'  and  fo  produces  in  us — that  fubjedive  affurance  of 

*  which  we  fpeak.     Yea,  it  is  he  who  implants  in  us 
'  that  defire  of  being  clothed  uoon  with  our  heavenly 

*  houfe,  which  triumphs  over  the  fear  of  death,  and  re- 

*  conciles  us  to  difiblution.     And   he   affords  us  the 

*  ftrongeft  encouragement  to  hope  for  the  gratification 
^  of  this  dtfire,  in  that  he  hath  given  us  his  Holy  Spirit, 

*  who  not  only  prepares  us  for  the  happinefs  of  the  e- 

*  ternal  world,  but  is  himfelf  an  earned  and  pledge  of 

*  that  happinefs  ;  in  regard  that  he  is  given  to  none 

*  but  thofe  who  fhall  finally  pofTefs  it.' 

In  the  fixth  and  eighth  verfes,  we  are  informed  what 
influence  this  defire,  and  this  affurance,  ha4  upon  their 
manner  of  bearing  thofe  fufferings,  to  which  they 
were  expofed — in  the  fulfilment  of  their  miniftry.  *  ^y 
'  this  means  it  is,'  would  they  fay,  '  that  we  are  infpi- 

*  red,  with  fuch  a  degree  of  holy  courage,  boldnefs  and 

*  confidence,  as  to  meet,  with  refignation  and  compo- 

*  fure,  all  the  fufferings  to  which  we  are  expofed  :  yea, 

*  and  to  defpife  all  that  our  perfecutors  can  do  againft 

*  us.  We  know — the  worfl  they  can  do  is  to  diflodge 

*  us  from  this  earthly  tabernacle:  We  know,  that  while- 

*  we  continue  in  it,  we  are  nectfFarily  abient  from  our 

*  exalted  Lord  and  Redeemer,  whole  bleffed  company 

*  we  hope  to  enjoj  in  our  heavenly  houie ;  and  there- 

*  fore  we  are  cheerfully  wiUing,  whenever  it  llialipleafe 
«  God  fo  to  order  it,- — yea,  ii  it  were  left  to  our  own 

*  determination,  we  would  niuch  rather  choofe, — to 

*  remove  from  this  frail  and  mortal   bouy,  that  we 

*  might  be  prefent  with  tiie  Lord.' 

But  do  you  not,  m  ail  this,,  ad  an  unreafonable 

.part^? 


Uphh  the  Chrijfian's  Walk,  419 

part  ?  With  the  world  in  which  you  now  dwell — you 
have  fome  experimental  aquaintance.  You  fee,  you 
feel,  and  know,  by  the  tellimony  of  your  own  fenfes, 
ivhat  your  prefent  fituation  is:  And  there  are  advanta- 
ges as  well  as  difadvantages  attending  the  prefent  ftate. 
But  ofthe  life  to  come  you  have  no  experience;  you  have 
Ho  acquaintance  with  the  world  of  fpirits ;  you  never 
faw  that  eternal  houfe,  of  which  you  talk  fo  rapturouf- 
ly.  You  have  only  heard  of  it  byreport;  andwhoknows 
who  far  that  report  is  to  be  depended  upon  ?  No  man 
ever  came  back  from  thence,  to  tell  you  what  it  was. 
Is  it  not  then  the  mod  confummate  folly  to  wifh  to 
exchange  all  that  ycu  fee  and  know,  for  that  which 
you  never  faw,  and  about  which  you  know  fo  little? 

To  obviate  this  cavil,  the   words  of  our  text  are 
brought  in,  by  way  of  parenthelis. — -*  It  is  true,  we 

*  never  faw  our  houfe  that  is  from  heaven  ;  and  all 

*  that  we  know  about  it  is  by  report.    But  that  report 

*  is  the  report  of  God,  who  can  neither  deceive  nor  be 

*  deceived ;  and  it  may  be  relied  on  with  more  alTa- 

*  ranee  than  even  the  teftimony  of  our  fenfes.     We 

*  not  only  depend  upon  his  teflimony  in  this  inftance; 

*  we  pay  the  fame  regard  to   it  in   every  thing  elfe. 

*  Upon  this  principle  we  conduct  ourfelves,  in  all  the 
'  adtions,  and  under  all  the  events  of  life.  We  are 
'  influenced,  not  by  our  attention  to  viiible  or  fenfible 

*  objeds, — not  by  our  own  feelings  or  perfonal  expe- 

*  rience,  not  by  the  teftimony  of  our  fenfes,  or  by  the 

*  didates  of  unenlightened  reafon  ;  but  folely,  and  of- 

*  ten  in  dired  oppofition   to  ail  thefe,  by  a  firm  and 

*  unfhaken  reliance  upon  the  infallible  tertimony  of 

*  God  that  cannot  lie.' 

What  Paul  here  fays  of  himfelf  and  his  beloved 
Timothy^  is  applicable,  not  only  to  all  that  fucceed 

3  F  2  them 


4^0  '^he  Influence  oj  Faith 

them  in  tlie  faithful  exercife  of  a  gofpel  rniriiftry, — - 
but  likewife  to  all  true  followers  of  Chrift,  in  every 
flation  of  life;  for  every  real  Chriftian,  as  far  as 
he  lives  confiflently  with  his  own  charafler, — walks, 
during  the  whole  continuance  of  his  pilgrimage  in  a 
clay  tabernacle, — -by  faith^  and  not  by  fight* 

In  the  words  we  have  two  things  deferving  our  con- 
iideration  : 

I.  The  Chriftian  life  denominated — We  walk. 

II.  The  manner  of  that  life  or  walk  afcertained, 
both  negatively  and  pofttively. 

Pofitively — we  walk  by  faith. 

Negatively,  we  walk — not  by  fight. 
A  few  words  in  explication  of  each  of  thefe,  with 
fome  improvement  of  the  fubjecl,   (hall,   through  di- 
vine aOiftance,conftitue  your  entertainment,  during  the. 
prefent  difcourfe. 

I.  With  regard  to  the  denomination  here  given  to 
the  (Uiriftian  life, — it  is  called  a  walk.  The  text  is 
much  parallel  to  another  of  the  fame  apofde, — where, 
he  fays,  27?^  life  which  I  live  in  the  fle/Ij,  I  live  by 
faith  of  the  Son  of  God  *.  Only  in  that  place  he 
•fpeaks  without  a  figure  ;  whereas  here  he  makes  ufe 
of  a  metaphor,  comparing  the  life  of  Chriftians  to 
walking  along  the  way.  And  this  comparifon  inti- 
mates the  following  things: 

J.  That  Chriftians,  in  this  world,  are  in  an  unfettled 
and  moveable  ftate.  For  the  fame  reafon  the  body 
is  called  a  tent  or  tabernacle,  in  the  lirlt  verfe.  We 
are  ftrangers  and  pilgrims  here,  accomplifliing  a  jour- 
ney towards  a  better  country  :  and,  during  this  whole 

pilgrimage, 
*  Gal  il.  ao. 


upon  the  ChnJliariLS  Walk.  421 

pilgrimage,  we  walk-  hy  faith,  not  hy  fight.  Indeed, 
there  is  no  perfon,  in  this  world,  in  a  (late  of  reft.  A 
Hate  fo  changeable  muft  come  to  an  end — It  is  ap- 
poi?ited  for  all  men  once  to  die.  And  this  truth  no 
man  will  venture  to  deny,  however  little  infiaence  it 
has  upon  many,  during  their  life. 

The  difference  between  the  people  of  God  and  the 
reft  of  mankind,  in  this  refpe-fl,  is, — that  whereas  o- 
thers  live  as  if  they  were  to  live  always,  form  fuch  at- 
tachments to  the  things  of  time,  as  if  they  were  never 
to  leave  thern,  and  vainly  feek  reft  for  t  leir  fouls  in 
the  vanities  that  are  under  the  fan, — the  Chriftian 
knows  himfelf  to  be  on  a  pilgrimage, — and  demeans 
himfelf  accordingly.  He  confiders  all  that,  he  can 
polTefs  in  this  world  as  but  the  enjoyment  of  a  day, 
and  is  on  his  guard  againft  being  (o  much  attached  to 
any  thing  here,  as  to  be  unwilling  to  leave  it  and  pro- 
ceed on  his  journey. 

Need  any  of  you  be  told,  that  here  you  have  no 
continuing  city  ?  The  faihion  of  this  world  is  continu- 
ally palling  away.  How  v/idely  different  is  your  pre- 
fent  condition,  from  what  it  was  a  few  years,  a  few 
months,  or  perhaps  a  few  days  ago?  It  will  probably 
be  as  much  changed  in  a  few  days  more.  How  many 
of  thofe  enjoyments  that  you  once  pollefred-— are  now- 
gone  for  ever  .^  All  the  reft  will  quickly  follow ;  and 
it  is  not  long  when  death  will  fnatch  you  from  them 
ail.  Have  you  never  obferved  what  happeris  v/hen 
you  are  literally  on  a  journey,  in  a  ftrange  place  ?  .'in 
objedt  prefents  itfelf  to  your  view  at  a  ciiftance ;  it  ap- 
pears beautiful,  and  you  wiii)  to  have  a  nearer  view  of 
it.  Yiy  degrees  your  wi.h  is  gratiiied  ;  you  come  up 
to  it :  perhaps  you  ftop  a  little,  and  gaze  upon  it  with 
delight.  But  you  mull  leave  it^  and  purfue  yoar  jour- 
ney. 


4  2  i  Ihe  Inftitence  of  Fa  ith 

tiey.  Your  back  is  now  turned  upon  it ;  you  leave 
it  more  and  more  dillant,  till  it  evanifaes,  and  you  fee 
it  no  more.  The  fame  liiuft  be  the  cafe  with  all  that 
this  world  can  afford.  And  why  fliould  you  fet  your 
heart  upon  that  which  is  not,  or  upon  that  which  will 
fo  quickly  be  no  more.  For  the  fake  of  your  own 
peace,  be  denied  to  the  things  of  this  world  :  and 
bear  it  ever  in  mind,  that  j'o//  are  not  yet  come  to  your 
rtjl,  nor  to  the  inheritance  which  the  Lord  your  God 
givethyou 

1.  That  it  is  a  progreflive  ftate*  The  child  of  God 
does  not  ftand  ilill  in  this  world,  but  walks,  and  fo 
makes  continual  progrefs  in  his  jouiney.  In  one  fenfcj 
this  is  the  cafe  with  all  mankind.  The  motion  of  time 
is  uninterrupted ;  and  every  moment  brings  us  all  fo 
much  nearer  to  eternity.  No  negligence  or  inactivity 
of  ours  will  prevent  this ;  nor  any  reludlance^  or  de- 
fire  that  it  were  otherwife.  But  the  people  of  God 
make  progrefs  in  another  fenfe.  in  proportion  as  they 
approach  towards  eternity,  they  likewife  advance  to- 
wards God,  and  towards  the  better  country.  As  they^ 
draw  nearer  to  it,  in  point  of  time,  they  are  more  and 
more  fitted-^and  made  meet  for  it.  The  Holy  Ghoft, 
who  dwells  in  them,  is  ftill  carrying  on  that  good  work 
which  he  began  in  them.,  on  the  day  when  they  firft 
fet  out  on  their  fpiritual  pilgrimage:  though  he  neither 
makes  always  the  fame  progrefs  in  his  work,  nor  is  his 
progrefs  always  alike  vilible.  They  alfo  are  workers 
together  with  him  in  this  matter ;  and,  when  grace  is^ 
in  exerci(e,they  fpend  every  part  of  their  time  in  pre- 
paration for  eternity.  Accordingly,  the  text  im- 
ports, 

3.  That  Chriftians,  in  this  world,  are  in  a  Hate  of  vo- 
luntary activity.     The  child  of  God,  in  this  fpiritual 

journey, 


upon  the  Clmjiian's  Walk,  423 

joiiiney,  is  not,  like  Peter  in  his  old  age  bound,  and 
carried  whither  he  would  not.  He  is  not  dragged  a- 
long  the  way,  like  a  litelefs  machine,  nor  driven  as  a 
reludant  bead  of  burden.  He  voluntarily  wa'ks  a- 
long  the  way. — He  fees  before  him  a  p-ize  of  ineflitn- 
able  value,  in  hopes  of  obtaining  which  he  not  only 
walks, — but  lays  ajide  every  weighty  and  runs.  He 
flretches  himfelf,  he  ftrains  every  nerve, — he  agoni- 
zes in  running  the  race  that  is  Jet  before  him^  looking 
unto  yefiis,  the  author  and  finifher  of  \{\s  faith.  It  is 
fadly  true  that  he  fometimes  falls,  and  feems  to  go 
backward  ;  but  he  draws  not  back  to  perdition.  i£- 
ven  his  falls  and  back-goings  are  fo  over-ruled  by  di« 
vine  grace,  as  to  be  ufeful  for  the  furtherance  of  his 
journey.  His  fall  retards  him  in  the  mean  time ;  but 
when  he  is  raifed  up  again,  he  walks  the  more  (leadi* 
ly^ — he  runs  with  the  greater  fpeed. 

The  men  of  the  world,  if  they  had  their  choice, 
would  not  walk,  but  lit  flill :  they  move  towards  ano- 
ther world  with  great  reludance.  The  angel  of  the 
Lord purfues  them  through  life;  and,  at  death,  they 
are  chafed  out  of  the  world.  But  while  the  good  man's 
footfleps  are  ordered  by  the  Lord^  he  delights  in  the 
way  in  which  the  Lord  leads  him.  He  finds  pleafure 
in  running  the  way  of  God's  commandments,  and  e- 
vea  in  fubmitting  to  all  the  difpofals  of  providence. 
And  even  when  called  to  leave  the  world,  iie  walks^ 
in  the  fame  cheerful  and  voluntary  manner,  through 
the  valley  oj  thtjhadjw  oj  deaths  mihoxxtfear  of  evil^ 
beheving  that  God  is  with  him,  and  feeling  that  his 
rod  ajidjlaff  comfort  him.  If  he  had  his  choice  of  the 
belt  condition  that  this  v\orld  can  afford,  and  an  afTu- 
rance  that  he  might  enjoy  it  for  ever,  he  would  choofe 
to  w^alk  on,  to  proceed  in   his  journey  and  leave  it : 

knowing 


424  ^he  Infiiience  of  Faith 

knowing  t*nat  to  depart  and  to  he  with  Chrijl  is  far 
hette7\ 

4.  This  exprelTion  imports,  tliat  the  ChriPiian's  life, 
in  this  worl^i,  is  a  toilfome  and  uneafy  life.  The  lux- 
ury of  modern  times  has  contrived  various  methods  of 
accomphfl.ing  journeys  without  walking.  Some  ride 
upon  horfes,  fome  loll  irr  their  chariots,  as  much  at  eafe 
as  if  they  were  at  home.  It  is  not  in  this  manner, 
Chriftian,  that  you  are  to  perform  your  journey.  You 
m.uft  travel  through  the  wildcrnefs  on  foot.  The  lux- 
uries of  life  are  neither  bellowed  according  to  the  me- 
litofthe  perfon  w^ho  enjoys  them,  nor  according  to 
the  fhare  he  has  in  the  favour  of  God.  Solomon  had 
fcen  fervants  upon  horfes,  and  princes  walking  as  fer^ 
"J ants  upon  the  earth  *.  The  like  may  you  lee  every 
day. — Even  your  glorious  Mailer,  \vhen  in  our  world, 
performed  many  a  weary  journey  on  foot.  We  ne- 
ver hear  of  his  riding,  but  once ;  and  that  only  two 
miles,  upon  an  afs.  Inflead  of  appearing  in  the  Hate 
and  grandeur  of  an  earthly  prince,  he  came  into  the 
world  under  divers  circumflanccs  of  more  than  ordi- 
nary abafemcnt.  He  fpent  his  days  in  toil,  and  his 
nights  in  watching  and  prayer.  He  drew^  his  fublift- 
ence  from  the  hoipitahty  of  his  friends, — and  his  mo- 
ney, when  m>oney  was  necelTary,  from  the  jaws  of  a 
fifh.  Even  the  birds  and  v^ild  beads  w^ere  better  ac- 
.com-mcdated  than  he  was.— Surely  the fervant  is  not 
greater  than  his  lord,  nor  the  difcipie  than  his  majler. 
He  was  opprclTed  and  he  was  aiflided;  and  would  you 
fpend  your  clays  in  eafe  and  pleafure  .^  Can  you  hope 
for  plenty,  when  he  was  fubjedl  to  poverty  and  want? 
Dare  you  feek  great  things  ibr  yourfelf,  when  he,  who 
was  Lord  of  all,  was  content  with  fo  very  little.^  Nay, 
2  .  feek 

*  EcL  X.  7. 


upon  the  ChriJiiarCs  Walk*  425 

feek  them  not ;  for  if  you  are  an  objecl  of  God's  fa- 
vour, you  will  not  receive  them.  You  mufl  learn  to 
endure  hard/hip^  as  a  good  foldier  of  Jcfus  Cbrijl. 
You  may  look  to  eat  your  daily  bread  in  the  fweat  of 
your  face.|fc  You  will  probably  want  many  things, 
that  fome  others  enjoy.  You  may  find  many  difficul- 
ties in  your  way,  which  wicked  men  never  encounter. 
You  muft  toil  and  fight,  and  ftruggle,  while  they  con- 
tinue at  their  eale.  Daily,  and  all  the  day  long  mufl 
you  fufFer  plagues  and  challifenents,  while  they  prof- 
per  at  their  will — Even  your  fpiritiial  enjoyments 
here  will  be  but  fcanty.  Your  work  will  always  be 
above  your  flrength, — ^that  ilrength,  I  mean,  which 
you  have  in  yourfelf. — Your  way  may  be  hard  and 
ilippery.  You  may  often  walk  in  darknefs,  and  have 
little  or  no  light.  You  may  feel  hunger  and  thirfl^ 
and  be  ready,  in  a  fpiritual  fenfe,  to  faint  and  fuc- 
cumb  ;  and  find  little  fenfible  fupply.  But  thefe,  and 
all  the  other  hardfhips  of  your  way,  you  may  cheer- 
fully endure,  knowing  that  when  your  journey  is  end- 
ed, you  fhall  enter  into  perfed  and  everkitmg  reft. 

II.  We  proceed  to  fpeak  of  the  manner  in  which 
the  Chriitian's  life  is  fpent — his  journey  performed : 
and  lirrt  of  the  pofitive  part  of  what  is  here  laid  of  it,- 
We  walk  by  faith. 

There  are  cdiefly  three  ways  in  which  our  know- 
ledge, in  this  world,  is  acquired.  Firfi,  Qy  the  tefli- 
mony  of  our  external  fenfes.  What  we  fee  with  our 
eyes,  or  hear  with  our  ears,  we  uiually  have  no  doubt 
that  it  exills,  precifeiy  as  we  faw  or  heard  it :  for  tho', 
in  certain  circumflances,  the  fenfes  may  be  deceived, 
yet  the  knowledge  acquired  in  this  manner  isfutficiently 
certain  for  all  the  common  purpofes  of  life. — Secondly ^ 
*  3  G  By 


4^(3  The  Infiuence  of  Faith 

By  rational  demonftration.  Ccmparin g  things  ur.kn own 
with  things  that  we  previouily  knew, — vre  learn  the 
fpecies,  the  qualities  and  relations  of  material  things,— 
and  even  various  moral  truths,  with  as  much  certain- 
ty, or  even  with  more — than  if  they  fell  under  the 
cognizance  of  our  fenfes.  Thirdly^  By  mor^  evidence, 
or  the  teflimony  of  rational  agents.  Thus' are  all  mat- 
ters of  fad  afcertained,  of  which  we  have  not  our- 
felves  been  witnelTes.  And,  though  this  kind  of  evi- 
dence is,  in  fome  refpeds  inferior  to  both  the  others, 
— yet,  in  many  cafes,  we  are  as  fare  of  what  we  learn 
in  this  way,  as  we  can  be  of  any  thing  whatfoever. 
Thus  we  have  no  more  doubt  that  there  was  fuch  a 
man  as  Ca^far,  or  that  there  is  fuch  a  place  as  Bengal, 
than  we  have  that  the  fun  fiiines  at  noon,  or  that  two 
and  three  make  five.  And  fuch  is  the  dependence 
that  we  have  upon  that  fort  of  evidence,  that  we  of- 
ten venture  our  life,  our  credit,  and  oar  worldly  all 
upon  it :  even  where  we  have  nothing  to  depend  up- 
on, but  the  teilim.ony  of  fallible  men.— Our  afTent  to 
this  kind  of*  evidence  is  called  faith :  and  when  the 
teflimony  upon  which  it  refls  is  confidered  as  the  tef-, 
timony  of  God,  it  is  called  divine  faitb.  This  is  it.  by 
which  Chriftians  w^alk. 

To  fpeak  particularly  of  this  faith  here,  v/ould  only 
be  to  repeat  v^diat  was  faid  in  a  preceding  difcourfe. 
Only,  in  addition  to  Vvdiat  was  then  faid,  it  may  be  to 
our  prefent  purpofe,  to  mention  the  few  following 
things  : 

As  it  is  manifeft,  that  the  firength  of  our  faith 
Ihould  alv/ays  correfpond  to  the  degree  of  veracity 
that  belongs  to  his  charader,  upon  whofe  teflim.ony 
it  rcfts ; — and  as  we  know  by  experience,  that  it  al- 
ways bears  a  proportion  to  the  vievv'  we  have  of  that 

vera- 


upon  the  ChriJllarCs  Walk .  427 

veracity  ; — ^o  it  is  manlfeft,  that  the  teftimony  of  God, 
who  cannot  lie,  is  the  llrongeft  evidence  that  we  pof-. 
^-i^cAy  can  have,  for  the  truth  of  any  propofition.  And 
hence  it  follows,  that  our  faith  can  never  correfpond  to 
that  evidence,  till  it  rifes  to  full  afTurance.  If  we  doubt 
about  the  truth  of  any  thinc^  which  God  has  faid  to 
us,  it  mud  be  owing  to  one  of  two  things  •  either  that 
we  doubt  whether  God  has  faid  it  to  us  or  not, — or 
elfe  that  we  doubt  whether  or  not  it  be  poffible  for 
God  to  deceive  us.  One  or  other  of  thefe  mud  be  the 
fource  of  all  that  unbelief,  which  prevails  among  them 
that  h^ar  the  gofpel. 

The  greatefl  part  of  thofe  truths,  that  conftitate  the 
matter  of  the  Chridian  faith,  are  of  fuch  a  nature,  that 
they  could  never  have  been  known  to  us,  otherways 
than  by  the  tedimony  of  God.  The  plan  of  redemp- 
tion, as  laid  in  the  council  of  peace  from  eternity, — . 
and  executed  in  the  fulnefs  of  the  appointed  time, — 
by  the  incarnation  of  the  Son  of  God^  by  his  obedi- 
ence linto  death,  -and  by  hig  afcenlion  into  glory, — is 
fo  far  above  the  utmod  effort  of  human  wifdom,  that 
it  never  could  have  eiitered  into  the  heart  of  man  to 
conceive  it.  And  as  none  were  prefent,  at  the  con- 
certing of  that  wonderful  plan,  but  the  perfons  of  the 
Godhead  only,— it  is  plain  that  all  our  information  a- 
bout  it  mud  be  derived  from  God  himfelf:  and  if  we 
do  not  believe  it  upon  the  fooiing  of  a  divine  tedimo- 
ny,  we  cannot  rationally  believe  it  at  all. 

It  is  equally  manifeit,  that  if  we  did  believe  thefe 
things,  upon  any  other  evidence,  our  belief  df  them 
could  not  be  a  divine  faith.  If  we  credit  a  tedimony 
—only  as  far  as  we  fee  it  to  be  true,  our  alTent  is  not 
built  upon  the  tedimony,  but  upon  our  owm  cbferva- 
tion.  And  fuch  aiient  is  not  faith,  but  fenfation. 
We  have  daily  opportunities   of  feeing  fome  p?.rts  of 

^  G  2  the 


42 S  The  Influence  of  Faith 

the  word  of  God  verified,  both  in  the  external  courfe 
of  providence,  and  in  God's  manner  of  dealing  with 
our  own  fouls:  and  the  more  attentive  we  are  to  his 
difpenfations,  the  more  of  this  kind  will  we  obferve. 
By  this  means  our  faith  may  be  llrengthened  and 
confirmed:  but  fo  long  as  we  afient  to  the  truth  of 
the  word  of  God,  only  fo  far  as  we  fee  it  verified,  and 
becaufe  we  fee  it, — this  afient  is  not  faith.  In  fuch 
cafe,  we  put  no  honour  upon  God,  nor  upon  his  teiti- 
mony :  we  trufl:  our  own  fenfes,  our  feelings,  or  our 
cbfervation  only.  Blejfed  is  he  that  hath  not  feen^  and 
yet  hath  believed. 

In  like  manner, — if  one  aflents  to  a  teflimony,  only 
as  far  as  it  is  fapported  by  rational  demonilration,  his 
alTent  is  not  built  upon  the  teftimony,  but  upon  thofe 
arguments,  which  conftitute  the  demonftration  ;  and 
therefore,  it  may  be  fcience,  but  it  is  not  faith.— 
There  are  many  things  contained  in  the  word  of  God, 
which  are  capable  of  the  cleared  demonftration.  In 
this  manner  may  the  principal  grounds  of  the  Chrifti- 
an  religion  be  eftablifhed,  againft  the  cavils  of  infi- 
dels :  and  Chriltlans  may  render  a  reafon  of  the  hope 
that  is  in  them.  But  fo  long  as  a  man's  afient  to 
thefe  truths  is  only  founded  upon  that  rational  de« 
nionftration,  it  (lands  upon  the  wifdomofmen,  and 
not  on  the  faithfulnefs  of  God  ;  and  therefore,  it  is. 
not  that  faith  which  is  mentioned  in  the  text. — Rea- 
fon, as  well  as  fenfe,  may  be  an  ufeful  handmaid  to 
faith.  It  may  be  a  mean  of  condu^^ing  a  man, — and 
of  fiiutting  him  up — to  the  faith,  it  may  even  be 
ufeful  to  confirm  weak  faith,  in  fuch  parts  of  the  di- 
vine teiiimony  as  lie  within  its  compafs, — and  of  mak- 
ing a  perfon  afiiamed  of  his  unbelief.  But  reafon,  or 
rational  arguments  can  never  be  the  ground,  nor  any 

.part 


upon  the  Chrijlian's  IValk,  429 

t)art  of  the  ground  of  a  divine  faith. — Such  a  faith  can 
red  upon  nothing  but  a  thus  faith  the  Lord. 

And  as  the  word  of  God  coniids  not  in  thofe  let- 
ters or  fyllables  in  which  it  is  expreft ;  much  lefs  in 
any  falfe  glofles,  that  men  of  corrupt  minds  may  put 
upon  them,  but  in  the  mind  of  the  Spirit  of  God— as 
expreiled  by  them  ;  fo,  whatever  truth  is  fairly  con- 
tained, or  imphed  in  the  fcriptures,  is  an  objed  of 
faith,  in  what  words  foever — or  in  what  lanp;uage  fo- 
ever  it  is  expreO:  :  and  every  fuch  truth  mad  be  re- 
ceived, as  a  part  of  the  divine  tedimony  ;  though  it 
be  not  found,  in  fo  many  words,  ia  any  part  of  fcrip- 
ture.  On  the  other  hand,  when  any  perfon  mifaader- 
ftands  any  part  of  fcripture, — puts  a  fenfe  upon  it 
which  the  Spirit  of  God  never  intended  it  to  bear,  and 
pretends  to  beUeve  it  in  that  fenfe,  his  faith  is  but 
fancy,  his  doctrine  is  error,  and  his  experience,  as  far 
as  founded  on  that  dodrine,  or'  that  faith,  is  deluiion. 
He  changes  the  truth  of  God  into  a  lie  :  he  believes 
not  the  true  God,  but  a  creature  of  his  own  imagina- 
tion :  and  his  doclrine,  though  expred  in  the  very- 
words  of  fcripture,  is  to  be  held  in  abhorrence,  bj  all 
that  would  dand  fad  in  the  faith. 

Once  more,  True  faith  includes  in  it,-— or,  at  lead, 
it  neceflarily  produces,  a  firm  reliance  upon  the  faith- 
fulnefs  and  power  of  God,  for  a  fall  and  final  perfor- 
mance of  all  his  words  of  grace,  to  the  perfon  in  par- 
ticular,— till  he  ht  filled  with  all  the  fulnefs  of  God\ 
If  a  friend  in  a  didant  country  (liould  promife  me  a 
large  edate  in  that  country,  and  fiiould  invite  me  to 
go  and  take  polTeilion  of  it,  engaging  to  pay  all  my 
debts,  and  defray  all  the  expences  of  my  journey ; — 
and  1  iliould  pretend  to  believe  him ;  yet  if,  indead 
of  fetting  out  on  my  journey,  or  drawing  upon  my 

benefador 


430  27;<?  Lifiuence  of  I  a Ith 

benefactor  for  ray  necelTary  charges,  I  fhould  continue 
in  poverty  where  I  was,  through  fear  that  his  promife 
would  not  be  accomplifhed  ; — would  not  my  condu(ft 
dernonftrate,  that  I  did  not  really  believe  him  ?  And 
would  not  my  friend  have  good  reafon  to  be  offended 
at  my  miflrull  ?     In  like  manner,  if  a  man  does- not 
trull  in  God  for  the  accomplifhment  of  his  prom'ife, 
venturing  his  all,  for  time  and  eternity,  on  that  hot- 
torn,  he  pretends  in  vain  to  be  a  believer.— lie  whcf^ 
faith  h  genuine  not  only  confents  that  God  fliould  do 
as  he  hath  faid,  and  pleads  that  he  may,— bat  alfo 
refls  affured  that  he  wilL     In  this  aiTurance,  he  can 
look  with  compofure  upon  the  difapp ointment  of  ait 
his  hopes  in  this  w^orld,  and  upon  the  failure  of  all  his 
earthly  enjoyments.      He  can  fee,   undifmayed,   the 
earth  removed,  and  the  mountains  cail  into  the  midfl 
of  the  fea.     He  can  feel,  unconcerned — the  approach 
of  his  own  dilTolution,  and  be  fenfible  of  the  failing  of 
iiefh  and  heart.     He  can  brave   all  the  rage  of  men, 
and  all  the  malice  of  devils.     He  can  bid  defiance  to 
all  the  terrors  of  death,  and  all  the  power  of  the  ^rave. 
He  can  itand  fecure  amid  ft  the  wreck  of  nature,  and 
the  crafh  of  worlds. — Miitake  me  not,  ye  weak,  ye 
little  ones  in  the  flock  of  Chriil ;  I  fay  not  that  fuch 
a  full  alTurance  of  faith  is  the  attainment  of  every 
Chrifrian,  or  of  any  Chriftian  at  all  times;  becaufe  I 
well  know  that  the  faith  of  the  beft  in  this  w^orld  is 
ilill  mixed  with  much  unbelief.     But  every  degree  of 
faith  is  always  accompanied  with  a  proportionable  de- 
gree of  this  truft.     And  nothing  but  a  due  increafe  of 
faith  would  be  neceffary   to  produce    all  this— in  the 
weakeft  of  Chviti's  followers,     i  will   venture  further 
to  fay,  that  you  1  avc  but  little  experience  in  rehgion, 
if  you  have  not,  in  fon^e  moment,  of  peculiar  nearneis 

tor 


upon  the  Chrijliaris  JValk.  43 1 

to  God,  felt  fome thing  of  this  in  your  own  exercife  ; 
for  fare  I  am — this  is  the  faith  by  which  Chrifiiians 
walk. 

They  walk  by  this  faith,  in  the  following  refpecls : 
I.  By  faith  they  learn  the  way  in  which  they  ought 
to  go.  At  man's  firil  creation,  Gccl  infcdbed  upon 
his  heart  a  law,  fuflicient  to  direct  him  in  every  part 
of  his  way.  Some  remains  of  this  law  continue  upon 
the  hearts  of  all  Aclam*s  pofterity;  and  thus  every 
man  has  fome  natural  knowledge  of  right  and  wrong, 
But  this  knowledge  is  io  mutilated  and  imperfcd', 
that,  though  it  may  inform  us  that  we  go  ailray,  it  can 
nevJr  keep  any  perfon  in  the  right  way.  But  God 
has  gii^en  us  a  new  edition  of  that  law,  in  his  holy 
v/ord,  pure  and  perfect.  As  a  part  of  the  word  of 
God,  this  law  is  an  object  of  faith.  By  faith  the 
Chriitian  perceives  the  authority  of  God  in  it;  he  re- 
ceives it  as  the  law  of  Chriil,— one  of  thofe  precious 
benefits,  that,  through  the  Mediator,  are  made  over  to 
him  by  promife  ;  he  learns  the  will  of  God,  concern- 
ing his  duty  as  thereby  intimated  :  And  thuii,  God's 
ftatiites  become  the  men  of  his  counfel,  in  the  houfe  of 
his  pilgrimage. 

iNotwithltanding  the  clear  objedive  difcoveries  that 
we  have  of  the  way  of  truth  and  duty,  fuch  are  often 
the  perplexing  circumftances  of  our  lot,  and  fach  is 
our  natural  dulnefs,  and  incapacity  to  underftand  and 
apply  the  rule,  that  our  way  is  often  covered  with 
darknefs  :  and  we  are  at  our  v*rit's  end.  Even  the  gra- 
cious prefence  of  God  does  not  always  prevent  this ; 
^Qt  clouds  and  darknefs  are  fome  times  round  about  him. 
Many  are  the  bye-paths,  which  may  be  miitaken  for 
the  way  of  duty.  Many  are  the  enemies,  who  attempt 
to  lead  us  adray  ;  making  ufe,  for  that  purpofe,   of 

perfuafions. 


43^  ^>^<?  Influence  of  Faith 

perfuafions,  ftratagems,  allurements,  and  terrors,  asbefl 
may  fuit  their  purpofe.  On  all  which  accounts  every 
Ghriflian  finds  reafon  to  adopt  Jeremiah's  confeflion, 
0  Lord,  the  %v ay  of  man  is  not  in  bimfelf:  it  is  not  in 
man  that  walketh  to  dire5i  his  fieps  *.  To  reme- 
dy this,  God,  in  Various  promifes,  has  ^engaged  to  give 
us  the  necelTary  direction — /  isjill  inJlniB  thee  and 
teach  thee  the  way  wherein  thou  Jhalt  go  ;  I  will 
guide  thee  with  mine  eye  "^^  Upon  fuch  a  promife 
the  faith  of  the  Ghriftian  fixes,— pleads  it  at  the 
throne  of  grace,  and  relies  upon  God  for  the  perfor- 
mance of  it.  According  to  his  faith  it  is  to  him.  God, 
m  his  providence,  difpeis  the  dark  cloud,  and  his  Spi- 
rit, at  the  fame  time,  cafts  fuch  light  upon  his  word, 
that  the  perfon  fees  the  way  of  duty  clearly  and  dif- 
tindly.  This  light  faith  only  can  take-  up  ;  by  it*  the 
man  receives  that  diredion  which  God  grants  hi:h  in 
accomplilhment  of  his  promife,  and  he  goes  on  his  way 
rejoicing. 

2.  By  faith  they  receive  ftrength  to  profecute  theiif 
journey.  All  Gnriilians,  in  this  world,  are  in  a  fiate^ 
of  childhood.  Thei^r  way  is  long  and  diiHcult,  and' 
they  have  no  flrength  to  profecute  it.  Not  one  iiep 
can  they  move  in  it  without  fupernatural  aid.  Even 
the  renowned  writers  of  this  epiltle  v/ere  not  aOiamed 
to  confefs,  that  they  were  not  fiifficient  of  thewj elves 
■ — to  think  any  thing  as  of  tbe-wf elves.  And  no  won- 
der that  we  ftiould  find  it  fo  v^ith  us.  But  our  fiiffici^ 
ency,  as  well  as  theirs,  is  of  God.  %  In  his  word  of 
promife  he  exhibits  to  us  ail  neceffary  ftrength.  I 
will frengthen  them,  fays  he,  in  the  Lord,  and  they 
fhall  walk  up  and  down  in  his  name,  faith  the  Lord, 
Such  a  promife  faith  lays  hold  upon,  it  trufis  in  the 
I  Lord 

*  Jer,  X.  33.  t  I'fal.  xxxiii.  8.  %  Chap.  iii.  5. 


upon  the  Chriftian^s  Walk,  433 

Lord  and  is  helped — The  perfon,  though  fenfible  of 
dangers  and  difficulties  before  him,  through  which  no- 
thing lefs  than  omnipotence  can  carry  him,  (lands  not 
ftill,  ncr  waits  till  he  feels  himfelfllrengthened,  before 
he  fets  forward.  But,  as  foon  as  he  feels  upon  his  con- 
fcience — the  force  of  the  divine  command,  haftily  fets 
himfelf  to  obey :  trufting,  that  he  who  calls  to  go  for- 
ward, will  give  the  promifed  (Irength  in  the  moment 
of  need.  He  finds  himfelf  flrengthened  accordingly. 
He  breaks  through  troops ;  he  leaps  over  walls ;  he 
performs  impoifibilities  :  he  does  all  things,  through 
Chrifl  flrengthening  him. 

3.  By  faith  they  are  furniflied  with  motives  to  ani- 
mate them  in  their  walk,  and  fo  are  encouraged  to 
profecute  their  journey  with  unwearied  perfeverance. 
Though  the  authority  of  God  is  a  fufficient  reafon  for 
our  obedience,  yet  he  does  not  require  us  to  obey  him 
in  a  blind  and  irrational  manner.  Many  of  his  com- 
mandments have  reafons  exprefsly  annexed  to  them. 
And  even  fuch  as  have  not,  are  enforced  with  fuch 
arguments,  in  other  places  of  fcripture,  as  manifeflly 
iliew  them  to  require  nothing  that  is  not  our  reafon- 
able  fervice. — In  general,  many  powerful  motives  are 
fuggefted  by  the  word  of  God,  to  induce  us  to  fet  out 
and  to  perfevere  in  our  fpiritual  journey.  We  are 
told  of  the  danger  of  continuing  in  our  natural  fitu- 
atibn,  and  fo  warned  to  flee  from  the  wrath  to  come. 
. — We  are  informed  that,  however  difagreeable  the  way 
may  feem,  to  thofe  who  never  made  trial  of  it,  the 
longer  we  continue  upon  it,  the  more  deiirable  it 
will  become;  for  Wifdom's  ways  are  ways  of  pleafant- 
nefs,  and  all  her  paths  are  peace. — We  are  aflbred, 
that  if  any  man  draw  back  God's  foul  Ihall  have  no 
pleafure  in  him ;  whereas,  •  he  that  endureth  to  the 
*  ^  H  end 


ij34  .        The  Influence  of  Faith 

end,  the  fame  fhall  be  faved. — We  are  certified,  that 
Chrifl's  yoke  is  eafy  and  his  burden  hght :  that  every 
perfon  who  bath  forfaken  any  thing,  or  loft  any  thing, 
or  fuffered  any  thing,  for  his  fake,  fhall  have  corapen- 
fation,  an  hundred  fold  in  this  life,  and  in  the  world  to 
come  hfe  everlafling. — A  happy  paflage  through  the 
valley  and  lliadow  of  death,  a  glorious  refurredion, — 
a  place  at  the  right  hand  of  Ghrift  at  his  coming, — a 
pubhc  acknowledgment   and  acquital  at  his  tribunal, 
— -3.  final  prefentment  of  foul  and  body,  blamelefs,  be- 
fore the  prefence  of  his  glory  with  exceeding  joy, — a 
being  for  ever  with  the  Lord,  and  being  completely 
like  him,  as  feeing  him  as  he  is, — all  this,   and  much 
more  than  tongue  can  tell,  or  heart  conceive,  is  fecu- 
red  by  the  promife  of  God,  to  all  that  perfevere  to  the 
end,  in  this  fpiiitual  journey. 

To  all  this  faith  gives  credit;  and,  under  the  influ- 
ence of  thefe  motives,  and  fuch  others  as  the  word  of 
Godfuggefts,therighteo,us  holds  on  his  way,  and  he  that 
hath  clean  hands  waxeth  ftronger  and  ftronger.  This 
1  take  to  be  a  fpecial  part  of  w^hat  the  apodle  means  in 
the  text.  *  Were  we  to  be  influenced,'  would  he  fay,  4n 

*  our  con  dud^nd  manner  of  life,  hy  motives  drawn  from 

*  the  objeds  of  fenfe,  as  the  reft  of  the  world  are,  our 

*  pradice  would  not  be  '^o  different  from  that  of  other 

*  men    But,  as  faith  in  the  promife  of  God  is  the  main 

*  principle  of  all  our  adions ;  fo  the  motives  by  which 

*  we  are  influenced  are  fuch  as  faith  gathers  from  his 

*  infallible  word ;  and  fuch  as  could  never  have  been 

*  fuggefted  to  us,   unlefs  by  a  divine  teftimony.     We 
'  know,  that,  by  walking  after  Ghrift,  in  the  v>'ay  of 

*  holinefs,  we  expofe  ourfelves  to  the  hatred  and  ridi- 

*  cule, — to  the  cenfures  and  perfecution  of  men  ;  but. 

*  we  are  afllired  of  God's  Acceptance  and  approbation, 

•  We 


upon  the  Chrijliaffs  Walk.  435 

*  We  deprive  ourfelves  of  the  pleafures  of  fm ;  bat 

*  thefe  we  forego,  •ivithout  regret,   expedling  fuperior 
'  pleafure  in  the  ways  of  Wifdoni.  We  may  fuffer  the 

*  lofs  of  earthly  eojoyments ;  but  we  hope  for  an  in- 

*  corruptible,  undefiled,  and  unfading  inheritance.  We 
'  may  fuffer  the  demolition  of  this  earthly  tabernacle; 

*  but  we  are  alTared  thJt  a  better  houfe   awaits   us,  a 
'  building  of  God,  eternal  in  the  heavens.     It  is  true, 

*  that  all  thefe  motives^  are  drawn   from  tinngs  that 
'  neither  we  nor  any  other  mortal  ever  faw :  but  we 

*  are  informed  of  them  by  the  teilimony  of  the  God 

*  of  truth ;  a^d  upon  this  we  have  more  dependence, 
^  than  even  upon  the  teflimony  of  our  ov/n  fenfes.' 

We  come  now  to  fpeak  a  few  words  concerning  the 
negative  part  of  what  the  text  fays,  about  the  manner 
of  the  Chriftian's  v/alk:  We  walk — not  hy  fight.  In- 
terpreters obferve,  that  the  word,  which  we  here  ren- 
^QV fight,  does  not  properly  fignify  the  vifive  faculty; 
but  the  outward  form  or  vfible  things,  which  is  the  im- 
mediate objedl  of  that  faculty.  And,  that  Ghriftians, 
when  adingin  charad:er,  w^  not  by  light,  or  accord- 
ing to  the  appearance  of  things,  is  true  in  a  twofold  refpecl. 

ly?.  They  walk  not  by  the  fight,  or  appearance  of 
thofe  material  things,  which  alone  are  capable,  flrid;- 
ly  fpeaking,  of  being  feen.  In  this  view,  the  words 
import  the  three  things  following: 

I.  Material,  or  feen  things  are  not  the  pi'incipal  ob- 
jeds  of  their  attention.  The  men  of  the  world  are  fo 
immerfed  in  fenfuaiity,  that  they  can  think  of  almoil: 
nothing  but  what  has  a  tendency  to  gratify  their  ^q.\i- 
fes.  They  walk  after  the  fight  of  their  eyes,  and  that 
is  alfo  the  deiire  of  their  hearts.  Their  god  is  their 
belly,  and  therefore  they  mind  earthly  things. — But 

3  H  2  '  ^% 


^3^  ^^^  Influence  of  Faith 

as  for  us,  our  hearts  and  affeclions,  and  therefore  our 
attention,  are  turned  away  from  tftefe,  and  fixed,  in 
Tome  degree,  upon  thofe  fpiritual  objedls,  that,  by  the 
gofpel,  are  revealed  from  faith  to  faith.  Upon  thefe 
we  r«editate  with  pleafure  and  delight.-— We  hold  it 
unworthy  of  perfons  made  for  eternity,  to  employ  their 
precious  time,  or  the  greateil  part  of  it,  about  objects 
that  can  only  pleafe  the  fight,  or  at  befl  be  profitable 
to  the  mortal  part.  Such  an  employment  may  be  fuit- 
able  to  the  nature  of  a  beaft,  that  has  only  an  animal 
life  to  fupport,  and  a  temporary  exilience  to  provide 
for;  but  it  is  far  below  the  charafter  of  an  immortal 
fpirit. 

2.  Things  capable  of  being  feen  are  not  the  princi- 
pal objeds  of  their  purfuit.  It  is  natural  for  every  de- 
pendent being  to  feek  after  a  happinefs  adapted, — or 
which,  to  it,  appears  to  be  adapted — to  its  conilitution. 
Sin  has  fo  far  deranged  our  nature,  that  we  are  igno- 
lantofthat  happinefs  which  is  truly  adapted  to  it. 
Unrenewed  men  purfae  happinefs  with  ail  their  might; 
but  they  feek  it  any  where,  or  every  where,  except 
where  it  is  really  to  be  found.  Though  their  views 
concerning  it  are  often  difFerent,— and  even  oppofite 
to  one  another,  they  all  concur  in  feeking  it  among 
fenlible  things.  But  the  Chriflian  is  of  another  fpiriti 
His  fenfaal  appetites  he  labours  to  fubdue.  Initead  of 
making  proviiion  for  the  flefb,  he  crucifies  it,  with  the 
afFedlions  and  luils.  And,  defpifing  the  objedls  of 
light,  he  makes'  thofe  fpiritual  and  eternal  things 
which  faith  difcovers — the  principal  objeds  of  his 
purfuit.  This  is  elegantly  expreil  in  the  fall:  verfe  of 
the  preceding  chapter.  We  hok  not  at  things  which 
are  feen,  but  at  things  which  are  not  feen :  for  the 
"things  which  are  feen  are  temporal j  but  the  things 

which 


upon  the  Chrtjlian's  Walk,  437 

which  are  notfeen  are  eternal.  Some  obferve,  that 
the  original  word,  there  rendered  to  look — iignifies 
properly  to  take  an  aim,  like  one  who  intends  to  (hoot 
at  a  mark.  '  Things  that  are  capable  of  being  feea 
'  are  not  thofe  by  which  we  take  our  aim.  We  (lioot 
'  at  a  more  noble  mark ;  even  tiiofe  things  that,  being 
r'  fpiritual  and  inviiible,  are  fuited  to  the  nature  and 
'  capacity  of  our  immortal  fouls:  and,  being  eternal, 
*  will  continue  to  yield  fatisfaclion  as  long  as  our  fouls 
Mhallexiil.' 

3.  The  motives,  by  which  they  are  influenced  in 
their  walk,  are  not  drav;n  from  viiibie  things.  This, 
we  faw,  is  a  principal  fenfe  in  which  they  walk  by 
faith :  and  therefore  it  mud  alfo  be  chiefly  in  view, 
when  it  is  faid,  that  they  walk  not  hy  fight.  If  the 
motives  of  their  actions  were  drawn  from  things  that 
are  feen,  they  would  furely  foiltjw  fuch  a  courfe,  as 
might  be  calculated  to  obtain  fei?n  advantages, —  or, 
at  leafl:,  to  fecure  themagainft  vifible  difad vantages,  if 
they  had  the  efleem  of  men  for  their  motive,  they 
would  pradlife  thofe  things  which  were  molt  likely  to 
recommend  them  to  men's  favour, — inflead  of  thofe 
that  are  fure  to  procure  their  hatred.  They  might 
enjoy  riches  and  honour,  and  eafe  and  pleafure,  m  the 
way  of  lin,  as  well  as  other  men  do  ;  if  the  deflre  of 
thefe  had  a  prevailing  influence  with  them.  But  the 
manner  of  life  that  they  purfue,  natively  expofes  them 
to  troubles  anci  perfecutions,  and  all  manner  of  viflble 
evils.  If  in  this  life  only  l\\^y  had  hope,  they  would 
he  of  all  men  mojt  miferable  :  and  voluntarily  to  make 
themfelves  fo — would  be  the  moft  egregious  folly. 
But  no  fuch  folly  appears  in  their  condud,  when  it  is 
confidered,  that  they  have  an  eye  to  thofe  eternal  ob- 
jeds  which  faith  difcovers ;  and  in  ;hem  expedt  ^n 

ample 


43^  '^be  Influence  of  Faith 

ample  compenfation  for  all  thofe  evils  to  which  they 
are  expofed,  in  the  way  that  leads  to  the  poffeffioii  of 
them. 

idly^  Even  in  refpetfl  of  thofe  things  which  they  do 
pyrfue,  they  are  not  inflaenced,  in  the  purfuit  of  them,, 
by  their  own  light,  (zwk  ox  feeling ;  but  by  the  tefti- 
mony  of  God  concerning  rhem,  received  and  relied  ou 
by  fhith.     Though  fpiritual  things  fall  not  under  the 
cognizance  of  the  outward  fenfes,  they  are  capable  of 
being  perceived  by  the  foul,   in   a  manner  fome  way 
correfponding  to  that.     The  mind  has  faculties  that 
may  be  compared  to  the  outward  fenfes ;  but  by  none 
of  thefe  are  you  direded  in  your  walk,  if  you  walk  as 
a    Chriftian  ought.     Correfponding  to  bodily   fight, 
there  is  a  method  of  obtaining  immediate  knowledge 
of  fpiritual  things— by  intuition,  or  dired  perfonal  ex- 
perience.    This  you  Avail  attain  in  the  other  world, 
where  faith  fliall  be  changed  into^  vifion.     What  is 
now  reported  to  you  in  the  word  of  God,  and  there- 
fore perceived  by  faith,  you  fliall  then  know  by  im- 
mediate intuition, — as  we  now  know  what  we  fee  and 
hear.     But  this  is  not  the  cafe  now.     That  heavenly 
lioufe,  in  which  you  hope  to  dwell  for  ever,  you  have 
not  yet  feen ;  and  therefore,   in  deiiring  and  longing 
for  it,  you  cannot  be  influenced  by  a  perfonal  experi- 
ence of  what  it  is;  but. only   by   the  teilimony  that 
God  has  given  you  concerning  it.    So  it  is  with  regard 
to  all  thofe  invifible  things,  towards  which  you  prefs, 
in  your  daily  walk.     Your  whole  peKiialion,    both  of 
their  exiflence,  and  of  their  excellence,   depends  en-» 
tirely  upon  the   word  of  God  ;  and  therefore  is  the 
fruit  of  faith,  and  not  of  fight. 

There  is,  indeed,  an  inferior  degree  of  light,   fenfe 
or  feeling  of  fpiritual  things,  which  may  be  attained 

even 


TJpm  the  ChrljllarHs  IValL  439 

even  in  this  Irfe  ;  and  that  in  two  ways :   I.  Faith 
being  thefuhjlance  of  things  hoped  for  ^  as  well  as  the 
evidence  of  things  not  fee  a  *,  contains  a  kind  of  anti- 
cipation of  the  happinefs  of  eternity.     When  a  niaa 
has  an  aifured  perfuafion,   by  fuith  ia  the   promife  of 
God,  that  he  (hall  be  fupremely  happy,  in  the  future 
enjoyment  of  him,  it  produces  in  the  foul  a  prefent 
happinefs,  which  bears  a  refemblance  to  that  which  he 
hopes  for.     Reflecling-  upon  the  exercife  of  his  own 
faith,  and  upon  that  fatisfaclion  of  foul  which  it  pro- 
duces,— a  man  may  befenfible  of  a  prefent  enjoyment 
of  God  by  faith  ;  and  this,  though  improperly,  may 
be  called  fenfible  enjoyment,     2.  Godlinefs  hath  the 
promife  of  the  life  that  now  is,  as  well  as  of  that  which 
is  to  come.     Beiides  promifes  refpsding  mere  tempo- 
ral bleflings,  there  are  others  relating  to  fuch  fpiritual 
benefits  as  mufk  be  enjoyed  in  time;  fuch  are  the  pro- 
mifes of  peace  of  confcience,  of  joy  in  the  Holy  Ghofl, 
l^c.     Now,  a  perfon  may  feel  himfelf  in  polTeflion  of 
thefe  bleffings;  and  be  as  fure  of  the  accomplifhment 
of  fuch  promifes  to  himfelf,  as  if  he  could  fee  it  v/ith 
the  bodily  eye. — In  both  thefe  cafes,  the  fame  thing 
that  was  an  objedl  of  faith  before,  comes  to  be  an  ob- 
ject of  fpiritual  light  or  fenfe. 

But,  even  with  regard  to  thefe,  Chriftians  may  fay, 
nsje  walk  hy  faith ^  and  not  hy  fight.  Indeed  we  are 
often  too  much  attached  to  this  kind  of  fight, — and 
too  little  difpofed  to  walk  by  faith,  when  this  is  want- 
ing. Like  the  doubting  apofl:le — Thomas,  we  will  net 
believe  except  we  fee.  But  as  Thomas,  in  this  in- 
ftance,  aded  out  of  charader,  fo  do  we,  when,  we  fol- 
low his  example.  As  far  as  we  live  like  Chriflians, 
we  believe  the  promife  of  God  as  firmly,  when  \n'^{^^ 

not 

•  Heb.xi.  I, 


44^  ^^^  Influence  of  Faith 

not  the  accomplifhment  of  it,  as  when  we:  both  fee 
and  feel  it:  and  the  perfuafion  of  its  truth  has  the 
fame  influence  upon  our  walk,  as  if  it  were  confirmed 
by  fenfe  or  feeling.  If  we  find  it  accomplifiied,  or  if 
we  fee  God  taking  fleps  toward  the  accompliflimentof 
it,  we  are  thankful, — and  proceed  on  our  journey 
with  the  greater  akcrity.  But  though  no  fuch  thing 
take  place, — though  every  thing,  both  within  us  and 
around  us,  feem  tp  confpire  to  render  it  impoflible  that 
ever  the  v/ord  of  God  Ihould  be  accomplifhed,  w^e  do 
not  therefore  fiand  ftill,  or  go  back  again  ;  but  fet  for- 
ward, al\5/ays  afiured  that  he  \s  faithful  who  hath  pro^ 
mijed,  and  able  alfo  to  perform  it.  Thus  faith  conti- 
nues to  have  its  ufual  influence  upon  our  walk,  even 
when  our  fight,  fenfe  or  feeling  runs  in  dired;  oppofi- 
tion  to  it ;  as  appears  in  the  following  inflances  : 

I.  When  a  Chriftian  walks  in  darknefs  about  his 
fpiritual  eftate,  and  can  attain  no  fenfible  afTurance  of 
his  intereft  in  Chrift,  or  his  being  within  the  covenant 
of  grace, — he  dares  not,  on  that  account,  negledl  any 
duty,  that  is  incumbent  upon  him  as  a  friend  or  dif- 
ciple  of  Chrifl.  The  facrament  of  the  Lord's  fupper 
affords  a  pregnant  example.  You  all  know  that  the 
facramental  feafl  is  provided  only  for  the  friends  of 
Chrifi  ;  and  that  he  who  eateth  and  drinketh  unwor- 
thily, eateth  and  drinketh  judgment  to  himfelf*  When 
an  opportunity  of  joining  in  that  ordinance  prefents 
itfelt,  you  entieavour  to  examine  yourfelf  whether  yau 
be  a  friend  of  chrift  or  not :  but  perhaps  you  find  no 
fatisfying  evidence  that  you  are.  In  that  cafe,  no 
doubt,  you  are  mucii  afraid,  left  you  fliould  be  guilty 
of  the  body  and  blood  of  the  Lord,  and  fo  expofe 
yourfelf  to  the  juft  judgment  of  God.  if  you  walk  by 
faith,  yoii  will  not  dare  to  neglecl  the  duty  on  that 
I  account. 


Upm  the  Chrijiian's  Walk.  441 

account.  The  dying  command  of  Chrift,  a  grateful 
remembrance  of  his  dying  love,  and  a  fecret  perfuifion 
of  the  all-fufficiency  of  his  promifed  grace,  rvill  have 
fuch  influence  upon  you,  th  it  you  Will  rather  expofe 
yourfelf  to  any  danger,  than  negledl  to  cafl-  in  your 
mite  for  keeping  up  the  remembrance  of  him.  The 
fame  thing  may  be  faid  of  every  iimilar  duty. 

2.  When   difficultieSj  apparently  infurmountable, 
are  feen  in  the  way,— when  the  Chriftian  is  mofl  fea- 
fible  of  his  own  weaknefs,  and  when  the  help  of  God> 
in  which  he  trufh,  feems  to  be,  in  a  great  meafure, 
withdrawn,-— ^the  influence  of  faith  prevails  over  that 
of  fenfe  :    and,  even  in  that  cafe,   he  fets   forward. 
"When  Ifrael  came  to  the  Red  fea,  they  had  no  way 
to  efcape  the  fury  of  their  enemies,  but  by  going  for* 
ward  \  and  that,  in  all  human  appearance,  was  impoC- 
fible.      But  when  Mofes,  by  the  commandment  of 
God,  fpake  to  the  people,  that  they  ihould  go  forward, 
— they  did  not  wait  till  they  faw  the  waters  dividedf, 
a  way  opened  through  the  midfl:  of  them,  and  a  wall 
formed  by  them  on  every  fide.     In  that  cafe,  fight  it- 
felf  would  have  confpired  to  affifl:  their  faith,  an  I  en- 
courage them  to  obey.   But  while  the  fea  continued  ia 
its  ordinary  channe^l ;  and^  they  had  nothing  bat  the 
word  of  God  to  depend  upon,  for  a  paflTage  to  be  open- 
ed for  them,— they  fet  forward  at  the  command  of 
God,  in  oppofition  to  the  ftrongefl:  tefliimony  of  fight 
and  fenfe.     A  fimilar  inftance  we  have  in  the  cafe  of 
Samfon,— a  man  of  much  frailty,  but  of  a  mofl:  he- 
roic faith.     God  had  fl:rengthened  him  to  perform  va- 
rious exploits,  againft:  the  enemies  of  his  people,  which 
were  beyond  the  power  of  any  man.     But  Samfon, 
yielding  to  the  blandi(hments  of  an  harlot,  had  ihame- 
fully  betrayed  the  fecret  of  his  God  :  the  Lord  had  con- 
*  3^1  fequently 


44"^  '^be  Influence  of  Faith' 

fequently  departed  from  him;  and  he  had  becone  a 
itiocking-ftock  to  thofe  who  were  wont  to  tremble  at 
his  name.     In  the  height  of  his  diftrefs,  a  new  oppor- 
tunity  prefented  itfelf,   of  doing  fomething  for  the 
people  of  God,  more  advantageous  than  all  that  ever 
he  had  done  before :  but  the  enterprize  was  impof- 
fible  to  human  ftrength.    Two  mafly  pillars  fupported 
a  roof,  upon  which  lay  three  thoufand  men  and  wo- 
men ;  and  thefe  were  to  be  pulled  down.— His  own 
death  was  to  be  the  certain  confequence  of  his  fuccefs. 
And  he  had  long  been   mournfully  fenfible  of  the 
Lord's  departure.     Yet  over  all  thefe  difficulties  his 
faith   triumphed,   and  he  fucceeded    accordingly. — 
Thus,  when  fenfe  declares  that  God  has  forfaken  you, 
and  you  feel  the  mournful  efFeifls  of  his  defertion, — ■ 
faith  will  confidently  depend  upon  his  promifed  pre- 
fence  and  affiftance.     And  your  condud  muft  be  re- 
gulated by  the  didates  of  faith,  in  oppofition  to  thofe 
of  fight.    The  faith  of  miracles,  indeed,  is  now  ceafed. 
But  faving  faith  will  ever  produce  the  fame  efFeds 
with  regard  to  fpiritual  things,  which  the  other  pro- 
duced in  relation  to  material  objedls. 

3.  When  the  greatefl:  danger  is  feen  to  lie  in  the 
way  of  duty ;  and  when  fenfe  and  reafon  affure  us 
that  the  danger  cannot  be  avoided,  unlefs  the  duty  is 
poftponed,  the  Ghriftian,  depending  upon  the  promife 
of  God,  defpifes  the  danger ;  and,  that  he  may  not  be 
wanting  in  the  perforniance  of  his  duty,  ruflies  into 
the  jaws  of  a  feen  deftriidlion — Befides  the  inftance 
of  Samfon,  above  mentioned,  this  obfervation  might 
be  illufl;rated  by  that  of  David.  He  faw,  as  well  as 
Saul  and  all  Ifrael  did,  that  Goliath  was  a  man  ot  war 
from  his  youth,  that  his  enormous  bulk  muft  be  ac- 
companied 


.    upon  the  Chtiftian's  Walk.  443 

companied  with  proportionable  ftrength, — that  he  was 
clad,  from  head  to  foot,  in  armour  of  proof, — and  that 
he  had,  on  his  fide,  a  vaft  advantage,  from  the  terror 
with  which  his  appearance  had  (track  the  whole  army 
oflfrael,  for  forty  days  before, — He  faw  as  plainly, 
that  himfelf  was  an  unformed  (tripling,  ignorant  of 
the  art  of  war,  covered  with  no  defenfive  armour,  and 
even  incapable  of  bearing  it, — without  any  thing  to 
defend  himfelf,  or  annoy  his  tremenduous  enemy,  fave 
a  ftaffni  the  one  hand,  a  fling  in  the  other,  and  five 
fmall  lioncs  in  his  fcrip.  Had  he  cqnfulted  with  flefh 
and  blood,  he  could  fee  nothing  before  him  but  cer- 
taki  death,  if  he  fhould  venture  to  fight  with  the  gi- 
gantic Philiftine.  But  the  fight  of  the  danger  had  no 
influence  upon  his  condudl.  His  faith  encouraged 
him  to  follow  the  call  of  Gud;  afTured,  that  he  who 
had  delivered  him  out  of  the  paw  of  the  lion^  and  out 
oj  the  paw  of  the  bear,  would  make  that  uncircumci- 

ffcd  Phiiiilme  like  one  of  them A  fimilar  initance  of 

his  walking  by  faith,  in  oppofition  to  the  didlates  of 
fenfe,  is  recorded  by  himfelf,  in  the  Jixtieth  Pfalm, 
without  his  feeming  to  take  notice  of  it.  A  combi- 
nation of  powerful  enemies  had  invaded  the  land  : 
God  himfelf  had  rejeded  his  people,  fcattered  them, 
and  given  them  wine  of  aftoniihment  to  drink :  and 
when  they  went  forth  againtl  the  enemy,  he  feemed 
to  defert  them  in  the  conflid, — and  went  not  forth 
with  their  armies.  Had  David  walked  by  fight,  he 
would  have  concluded  that  God  was  taking  part  with 
the  Syrians  and  Edomites,  and  that  to  go  forth  againlt 
them — would  be  to  rufh  upon  the  bofes  of  God's 
buckler.  But  he  faw  the  way  of  duty  clear  before 
him  ;  God  had  made  him  captain  of  his  people,  and 
had  promiied  to  deliver^  them  by  his  hand.     He  ijad 

312  alfo^ 


444  ^^  Influence  ofiaitb 

alfo  given  them  a  banner,  and  it  was  to  be  difplayed 
in'the  caufe  of  truth  ;  and  therefore,  no  feen  danger 
could  prevail  with  David  to  defert  it.  He  firmly  re- 
folved — not  only  to  repel  the  invaders,  but  alfo  to 
inarch  into  £dom,  and  befiege  the  fortified  city:  fing- 
ing  as  he  went  along,  in  the  faith  of  promifed  aflift-. 
ance,  through  God  we  /hall  do  valiantly  ;  for  he  it  is 
that  /hall  tread  down  our  enemies^ 

4.  W  hen,  infl:ead  of  a  prefent  accomplifiiment  of 
the  promife,  the  Chriftian  fees  Divine  providence  mo- 
ving in  a  contrary  diredlion  :  and  the  Lord  feems  to  be 
taking  methods  to  render  its  accomplifhmentj  impof- 
iible  ;7-even  then  he  fc  far  overlooks  appearances,  a^ 
to  form  his  whole  conduct  upon  the  aflluTd  perfuafibn^ 
that  God  will  ftill  do  as  he  hath  laid.  A  clear  in- 
ftance  of  this  we  have  in  Abraham,  the  father  of  the 
faith iui,  aid  the  friend  ot  God.  it  was  exprefsly  pro- 
mife d  that  Sarah  fhould  have  a  fon,  whofe  pofterity 
fliouid  inherit  the  land  of  Canaan,  and  of  whom  the 
!^^effiah  Uiouid  come.  Yet  Abraham  was  an  hundred 
years  old,  barah  was  ninety  and  nine,  and  under  ai 
natural  incapacity  ol  bearing  children,  before  this  pro- 
n'ile  was  accompliihed.  AUer  the  child  was  born, 
his  father  was  expreisly  told,  that  he  was  the  fon  of 
ttie  ptomife,  and  that  m  Ifaac  his /c^^  fhould  he  called. 
Yet  a  pofirive  couimanci  frcpi  God  required  that  this 
fame  llaac  fhould  bellain  by  his  father's  hand,  and  of- 
fered lor  a  burnt  faciifice  upon  mount  Moriah.  Is 
any  perlon  n(  w  fo  blind,  as  not  to  fee,  that  if  this 
command  is  obeyed,  it  muil  be  impoffible  that  ever 
the  prcmile  (Lould  be  fulfilled  .^  Yet  even  this  fight 
had  no  iiifliitnce  upon  the  patriarch's  conduct.  With- 
out Lcfuaiion  le  let  Limlelf  to  obey  the  rigorous  in- 
jundiun,  accountirg  that  God  was  able  to  raiie  his 

liaac 


upon  the  Chrijlian's  Walk*  445 

Ifaac  from  the  dead,  to  b3  the  father  of  the  promifed 
feed.  Thus  he  Jl agger ed  not  at  the  promife  of  God 
through  unbelief;  hut  was  Jirong  in  the  faith,  giving 
glory  to  God  *.  There  is  nothing  more  common  with 
God,  than  to  exercife  the  faith  of  his- children,  not 
with  delays  only,  but  alfo  with  various  impediments 
thrown  in  the  way  of  the  accompliihment  of  his  v/ord. 
And  the  more  valuable  the  promiied  bleiTing  i$,  the 
more  of  this  kind  ufually  takes  place,  before  we  come 
to  the  pofleffion  of  it.  But  let  not  the  fight  of  thefe 
things  afted  your  condu(5]:.  Continue,  in  hope,  to  be^ 
lieve  againfl  hope :  and  let  your  whole  walk  be  influ- 
enced by  an  unfhaken  perfuaiion,  that  God  will  make 
all  his  mountains  a  way  ;  and  that,  in  due  time,  the 
yifion  will  fpeak,  and  will  not  tarry. 

IV.  \Ve  are  now  to  conclude  with  thp  following  in- 
ferences. 

I.  From  what  has  beisn  faid,  we  may  fee,  the  excel* 
lence  of  the  grace  of  faith,  and  its  ulefulnefs  to  them 
that  poflefs  it.  It  not  only  furnifhes  much  joy  and 
comfort,  encourages  hope,  and  leads  to  contentment 
with  cur  lot ;  it  alfo  regulates  our  walk,  and  animates 
to  a  life  of  holy  obedience.  As  we  walk  by  faith,  it 
is  impollible  to  go  forward  one  Hep  in  our  fpiritual 
journey  without  it.  There  are  five  things,  which 
faith  accomplifhes,  that  can  be  performed  in  no  other 
way,  all  ferving  highly  to  recommend  it. — (i.)  It  at- 
tains the  knowledge  of  things  that  furpafs  all  created 
knowledge. — Hence  fays  Paul  to  his  iiphellans,  /  c>^i<y 
my  knees  to — God,' — that  he  would  grant, — that  Chrifi 
may  dwell  in  your  hearts  by  faith': — that  ye  may  be  able 
to  comprehend  with  all  faint  s,--— and  to  know  the  lov^ 

"*  Kom.  is%  20. 


44^  The  Influence  of  Faith 

of  Chrift,  which  pajfetb  knowledge  *.  That  the  love 
of  Chrift  r'eally  paffes  all  the  knowledge  of  men  and 
angels,  every  perfon  will  be  ready  to  confefs,  that  ever 
had  a  fight  of  it.  But,  from  this  paflage  it  appears, 
that,  through  Chrift  dwelling  in  thei  hearts  by  taith, 
all  faints  know,  and  even,  in  a  fenfe,  comprehend  it. 
The  word  of  God  gives  them  information  of  it,  which 
they  could  derive  from  no  other  quarter.  This  infor- 
mation faith  depends  upon  :  and  thereby  acquires  a 
knowledge  of  it,  that,  in  comparifon  of  what  is  derived 
from  all  other  fo;^rces,  may  be  called  comprehenfive. 
— (2.)  It  believes  things,  that,  upon  the  principles  of 
unenlightened  reafon,  are  incredible.  Reafon  fays  it 
is  incredible  that  the  dead  Ihould  be  raifed  ;  becaufe 
from  privation  to  ad  there  is  no  return  :  but  to  faith 
it  feems  not  at  all  incredible  that  God  fhould  raife  the 
dead.  To  reafon  it  may  feem  incredible  that  all  this 
vifible  world  fhould  have  been  created  out  of  nothing; 
becaufe  it  is  among  the  firft  principles  of  reafon,  that 
of  nothing — nothing  can  be  made  :  but  through  faith 
we  underjtand  that  the  worlds  were  framed  hy  the 
word  oj  Cod  ;  fo  that  things  which  are  feen  were  not 
made  of  things  which  do  appear  f .  Still  more  incre* 
dible  it  may  feem  to  reafon,  that  in  one  indivifible 
elTence  there  Ihould  be  three  diftind  perfons,  of  the 
fame  glory,  power,  and  godhead  :  •but  faith  is  affured 
that  there  are  three,  that  hear  record  in  heaven,  the 
Father,  the  Word,  and  the  Holy  Ghofl,  and  thefe  three 
are  one  %,  In  thefe  and  all  limilar  cafes,  the  true  be- 
liever, with  the  utmoll  juftice,  concludes,  that  human 
reafon,  in  its  prefent  corrupt  ftate,  may  be  miftaken  ; 
but  the  word  of  God  can  never  be  untrue. — (j.)  Faith 
can  bear  things,  that,  in  all  human  appearance,  are 

intolerable. 

^  Efh.  iii.  J4--  19.  t  ^-e^-  *^-  3-  X  '■  John.  y.  7. 


upon  the  Chrijlian's  Walk.  447 

intolerable.     The  fufferings  to  which  many  Chriftians 
have  been  expofed,  in  the  caufe  of  Chrift,  have  been 
fuch  as  human  nature  could  not  have  fublifted  un- 
der, if  it  had  not  been  fapported  by  the  power  of  God. 
But  God  has  promifed  to  itrengtben,  help,  and  uphold 
them  with  the  right  hand  of  his  righteoufnefs.     In 
fuch  a  promife  they  truft,  and  are  helped.     There  are 
few  among  them  who  have  not  occafion,  at  one  time 
or  other,  to  fay,  as  David,  1  had  fainted  unlefs  I  bad 
believed  to  fee  the  goodnejs  of  the  Lord,  in  the  land  of 
the  living  *. — (4.)  It  fees  things  invilible.     Paul  and 
his  brethren  not  only  faw  things  that  were  not  feen 
by  others,  but  they  looked  fledfaftly  and   habitually 
at  things  that  are  not  feen, — and  are  eternal.     And  of 
Mofes  it  is  faid,  that  he  endured,  as  feeing  him  that  is 
invifble  f .     In  a  word. — (5.)  Faith  performs  things 
impoifible.     Things  fimply  impollible,  or  that  include 
a  contradidion  in  their  own  nature,  even  the  power  of 
God  cannot  perform  ;  becaufe  fuch  a  work  would 
necelTarily  dellroy  itfelf.     But  many  things  that  are 
impoflible  with   men,  are  poffible  with  God.     And 
whatever  is  poffible  with  God,  is  alfo  poffible  to  faith ; 
becaufe  it  is  the  property  of  this  grace,  to  employ  the 
power  of  God  for  accompUQiing  its  parpofes.     Hence 
that  remarkable  faying  of  Chritt. — All  things  are  pof- 
fible to  him  that  believeth  t. — How  excellent,  how  ufe- 
ful,  how  honourable  is  this  grace  of  faith  I  If  you  wirti 
to  be  enlightened,   ilrengthened,   exalted,  above  the 
reach   of  nature, — above  the  level  of  natural  men, — • 
pray  for  this  grace,  live  in  the  exercife  of  it,  and  drive 
daily  to  grow  in  it.     Let  your  petition  conftantly  be, 
with  the  difciples,  Lord^  increafe  our  faith  • 

2.  See  the  iin,  the  folly  and  unreafonablenefs  of  in- 
fidelity" 

Pfal.  xxvii.  13.  f  Heb.  xi.  a;.  %  Mark  ix.  23* 


44^        '  ^^^  Influence  of  Faith 

fidelity.  In  all  ages  and  places  of  the  Church,  ther(^ 
have  been  many,  who  were  ftrangers  to  true  faith, 
though  they  made  a  profefiion  of  it.  But,  in  our  de* 
generate  times,  there  are  fome,  who  are  not  afhamed 
to  avow  that  they  have  no  fahh.  They  deny  that  the 
fcriptures  are  the  word  of  God,  and  refufe  their  affent 
to  the  truths  contained  in  them  ;  unlefs  as  far  as  they 
^re  confirmed  by  human  reafon.  Thefe  men  walk 
by  fight,  and  not  by  faith  :  fome  of  them  tell  us  plain- 
ly, that  they  will  believe  nothing  in  religion,  but  what 
they  fee.  We  have  not  time,  at  prefent,  to  anfwer 
their  cavils,  or  to  demonllrate  the  truth  of  the  Chrif- 
tian  rehgion,--tbough  we  know  it  to  be  capable  of 
demonilration.  We  would  only  beg  leave  to  fugged 
to  them,  if  any  fuch  are  prefent,  the  two  following 
Conliderations : 

(i.)  Were  you  to  ad\  upon  the  fame  principles  in' 
the  common  affairs  of  life,  as  you  do  in  matters  of  re- 
ligion,— it  would  be  limply  impollible  for  you  to  fub^ 
fill  in  the  world.  Are  there  not  many  things,  rela- 
tive to  the  mofl  important  concerns  of  life,  that  you 
necelTarily  mufl  believe,  upon  evidence— not  better 
than  what  you  have  for  the  truth  of  Ghriilianity  ? 
Abflrading  from  the  divine  teftimony,  upon  which 
our  faith  refts,  you  have  the  leading  facls,  upon  which 
Chriftianity  is  grounded, — atteiled  by  a  competent 
number  of  eye  and  ear  witnelles.  If  their  teftimony 
concerning  the  birth,  the  miracles,  the  death  and  re- 
ftirredion  of  Chrift  be  true,  our '  religion  cannot  be 
f^lfe.  And  if  you  reject  their  teftimony,  how  can  you 
admit  other  fads,  that  are  not  better  attefted  ?  How 
do  you  know,  for  inftance,  that  ever  there  were  fuch 
men  as  Alexander  or  Ccefar,— as  Plato  orAriftotlCo^ 
How  are  you  fure  that  there  are  fuch  places  as  Paris 
a  or 


upon  the  CbrHJian's  Walk.  449 

or  Vknna»  if  you  was  nev^r  out  of  Britain?  Yea,  how 
can  you  know  who  are  your  nearet  relations?  For 
all  thefe,  and  many  other  things  of  a  limilar  nature, 
you  can  have  no  evidence  but  the  teflimony  of  fellow- 
creatures.  Yet,  what  would  be  the  confeqaence,  if 
you  did  not  both  believe  them,  and  con;luft  your- 
felves  by  that  belief?  Or  what  pretence  can  you 
have  for  believing  thefe  things,  andrefuliag  to  believe 
others,  that  are  equally,  or  even  better  ctttefted  ? 

(2  )  Whatever  objedlions  you  may  have,  to  the 
truth  of  the  Chriftian  religion ;  you,  cannot  pretend 
to  prove  that  it  is  not  true:  other  wife  you  go  furthei 
than  any  of  your  brethren  ever  did,  fo  far  as  we  know. 
And  therefore,  you  mull  grant,  that  it  is  poiiible  it 
may  be  true.  Suppofing  it  not  to  be  true,  we  who 
profefs  to  believe  it — are  in  no  worfe  circumltances 
than  you  are.  We  live  as.  happily  in  this  world  as 
you  do ;  though  our  view.s  of  happinefs  are  not  the 
fame  as  yours  :  and  you  cannot  pretend  that  our  faith 
makes  our  profpedl  for  eternity  worfe  than  yours  is. 
Yea,  the  hope  of  eternal  life  which  we  entertain,  whe- 
ther true  or  falfe,  affords  us  a  happinefs  that  you  can 
have  no  ej^perience  of, — a  happinefs  that  we  would 
not  exchange  for  all  that  you  poiTefs. — !t  is  true,  chat 
fome  who  profefs  our  religion,  difgrace  that  profeflioa 
by  a  life  unworthy  of  it ;  but  we  dare  appeal  to  your- 
felves,  if  Chriftians,  in  general,  are  worfe  members  of 
fociety  than  the  reft  of  mankind  ;  or  if  there  is  any 
thing  in  their  religion,  that  tends  to  make  them  fo» 
• — Butfuppoling  the  Chriftian  religion  to  be  true,  the 
odds  is  greatly  againft  you.  If  the  fcripture?  are  the 
u^ord  of  God,  and  if  Jefus  Chrift  is  the  Son  of  God, 
then  the  following  woids  which  he  Ipake,  muft  con- 
tain an  infaUible  truth,  he  that  believetb  and  is  hap- 
^  3  K  tized 


450  ^'he  Influence  of  Faith 

tized  /hall  be  faved,  but  he  that  believeth  not  /hall  be 
damned  *.  Eternal  mifery  is  the  beft  that  you  have  to 
hope  for  upon  this  fuppofition.  And  how  dare  you 
continue  to  rejed  Chriftianity  at  fuch  a  venture  ?  I 
dare  appeal  to  your  own  confciences  if  you  can  whol- 
ly diveft  yourf&lves  of  apprehenfions,  that  poffibly  the 
fcriptures  may  be  true.  And  if  you  find  it  fo,  whi- 
ther will  you  flee  for  help,  in  the  folemn  day  when 
thefe  words  of  Chrifl  fhall  be  finally  verified  ?  Or  up- 
on whom  will  you  leave  the  blame,  if  you  perifh  for 
ever?  Take  advice,  therefore  :  1  am  fure  the  time  is 
approaching,  when  you  will  confider  it  as  the  advice 
of  a  friend.  Lay  afide  your  prejudices:  examine  the 
matter  with  candour  and  impartiahty.  Ceafe  to  fol- 
low the  impulfe  of  your  own  lufts,  and  learn,  after  the 
example  of  Paul,  who  was  once  as  great  an  enemy  to 
Chriftianity  as  you  can  be, — to  live  by  Jaith^  and  not 
'hyflght. 

3.  See  the  fin  and  folly  of  unbelief.  Though  e- 
very  infidel  is  an  unbeliever,  there  are  many  unbelie- 
vers who  are  not  infidels.  Yea  there  is  much  unbelief 
in  the  exercife  of  every  Chriftian,  while  in  this  im- 
perfedl  ftate.  Unbelief  confifts  in  the  waijf  of  a  due 
dependence  upon  the  teftiraony  of  God  :  and,  above 
all  other  fins,  it  is  exceeding  finful.  It  denies  the 
faithful nefs  of  God,  and  tends  to  make  him  a  liar. 
This  is,  upon  the  matter,  to  deny  his  exiftence ;  for 
furely  a  liar  can  be  no  God.— It  is  the  mother  of  all 
othtr  fins ;  and  has  the  fame  influence  upon  the  life 
of  all  finntrs,  as  faith  has  upon  that  of  the  faints.  It 
even  turns  into  fins — all  the  pretended  duties  of  thofe 
in  whcm  it  reigns ;  for  without  faith  it  is  impojfible  to 
plea fe  God.     Yea,  lo  far  as  it  prevails  in  the  people  of 

God, 

*  Mark  xv.  16. 


upon  the  Chrijlian's  Walk.  451 

God,  it  fpoils  all  that  they  do,  and,  for  the  time,  turns 
faints  into  finners.  While  we  walk  by  faith,  we  keep 
the  way  of  God's  commandmehts ;  but,  as  oFten  as 
we  walk  in  unbelief,  we  turn  aiide  from  God  and 
from  happinefs.  This  was  the  bitter  fpring  of  that 
firft  fin,  which  ruined  mankind  ;  and,  wherever  the 
word  of  God  comes,  it  lies,  to  this  day,  at  theroot  of 
all  the  fin  that  is  committed. 

Its  folly  is  not  lefs  than  its  finfulnefs.  By  it  we 
deprive  ourfelves  of  all  the  joy  and  comfort, — of  all 
the  condud  and  diredion, — of  all  the  prefent  enjoy- 
ment, and  of  all  the  hope  of  futurity,  that  may  be 
drawn  from  the  word  of  God.  It  eats  the  fubftance 
out  of  all  the  bleflings  of  life,  and  puts  the  curfe  of 
God  into  them.  It  aggravates  al^the  miferies  of  life, 
and  robs  us  of  all  that  might  fuftain  or  comfort  us 
under  them.  It  binds  upon  us  the  guilt  of  all  other 
fins;  and,  in  regard  to  thofe  in  whom  it  reigns,  it 
renders  all  that  God  has  done  for  the  falvation  of  fin- 
ners— totally  abortive.  It  excludes  them  from  all 
communion  with  God  in  his  ordinances  here,  and  ef- 
fedlually  precludes  their  entrance  into  his  reft  here-- 
after.  Yea  it  finks  them  deeper  in  condemnation  than 
thofe  who  perifii  in  any  other  fin.  Even  for  Sodom 
and  Gomorrah,  it  fliall  be  more  tolerable,  in  the  day 
of  judgment,  than  for  unbelievers.  To  fay  all"  in  one 
word  :  after  all  that  has  been  faid  about  the  fin  a- 
gainft  the  Holy  Ghoft,  which  can  never  be  forgiven, 
neither  in  this  world,  nor  in  the  world  to  come, — the 
finifiiing  ingredient  of  it, — the  only  thmg  that  can 
make  that  fin  complete  is  final  unbelief  To  every 
one  in  this  aflembly  is  the  word  of  God  come.  The 
Holy  Ghoft  fpeaks  to  you,  in  this  gofpel,  as  really  as 
if  there  were  not  another  on  earth  to  hear  it.  And  if 
3  K  2  you 


452  ^he  Influence  of  Faith 

you  continue  to  rejedl  his  teftimony  and  his  counefl, 
]t)y  unbelief,  you  cannot  die  a  common  death  :  1  mean^ 
you  cannot  be  fubjcd;  to  a  common  degree  of  ever- 
lafting  mifery.  Hell  will  be  for  you,  as  Nebuchad- 
nezzar's furnace  for  the  three  children, — heated  feven 
times  more,  than  it  is  for  other  finners.  If  you  either 
love  God  or  your  own  foub,  bevv^are  of  unbelief. 

And  beware  of  doubting.  This, — however  little  it 
is  attended  to,-^is  but  another  name  for  unbehef. 
And  as  much  doubting  a"^  obtains  witli  you,  concern^- 
ing  the  truth  of  any  word  of  God,  fo  much  unbelief 
are  you  chargeable  with  in  his  fight.  God  is  infinite 
in  faithfulnefs ;  and  every  word  of  his  mufl  be  infal- 
libly true/  Your  fiifurance  of  the  truth  of  any  pro- 
pofition  ought  to  cdlrrefpond  to  the  ilrength  of  the  e- 
vidence,  by  w^hicb  it  is  confirmed.-  ,  And  furely,  there 
is  no  kind  of  evidence  comparable  to  the  teilimonyof 
God.  Your  fenfes  may  be  imppfed  upon ;  every 
juggler  can  do  it. '.-.  ,The  teftimoriy  of  mortals  may  be 
falfe ;  and  all  m.en  may  be  liars.  Demorrflration  it- 
feif,  in  the  mouth  of  erring  mortals — may  deceive^ 
Even  the  angels  of  God  have  nothing  in  their  own 
nature;  to  fecure  them  againfl  becoming  liars.  But 
nothing  can  be  conceived  moreimpoffible,  th^n  that  God 
ihouldfpeakafalfehood.  it  is  therefore  impoiiible,  that 
your  faith  in  his  word  fliould  correfp^nd  to  the  evi- 
dence upon  which  it  refts  ;  unlefs  it  Yi(e  to  fall  /iffur-^ 
aricif,  AiTurance  is  aft  eflential  ingredient  in  the  na- 
ture of  divine  faith. — -You  may  doubt  of  your  prefent 
intereit  jn  the  promife  of  God  ;  of  this  you  can  neveu^ 
have  fuch  aiTurancc,  as  not  to  need  to  examine  it  a- 
new  ;  but  to  doubt  of  the  truth  of  the  promife  itfelf  is 
really  to  difbelieve  it. 

^,  See  the  fin  and  folly  of  too  njjcli  attachment  to 

fenfible 


TJpm  the  ChriJliarHs  Wall.  453 

fenlible  enjoyments.  I  do  not  fpeak  of  chore  enjoy- 
iiients  only,  which  afFcdl  the  bodily  fenfes;  though, 
i|t  is  to  be  feared,  that  the  inordinate  purfuit  of  .thefe 
—proves  the  ruin  of  the  greateft  pirt  of  thofe  who 
perifn.  For  a  Chridian  wiUingly  to  indulge  himfelf  in 
this,  is,  fo  far,  to  renounce  his  true  character  ;  and  to 
liv^e  by  light  and  not  by  faith  in  the  word  fenfe  of 
the  word.  7'o  he  carnally  minded  is  death  ;  but  to  be 
jJ)iritiiaUy  minded  is  life  and  peace. 

But  what  1  mainly  intend,  is  that  "kind  of  fpiritual 
fight  or  fenfe,  which  was  explained  on  a  former  head; 
a  fenfe  of  one's  having  a  prefent  intereft  in  the  pro- 
mife,  of  his  enjoying  a  begun  accompli  aliment  of  it, 
—or  of  his  having  communion  with  God  by  faith . 
To  this  the  greatefl  part  of  exercifed  Chrifiians  are  too 
much  attached.  I  would  not  be  miftaken  ;  1  neither 
mean  that  the  knowledge  of  your  intereft  in  the  cove- 
nant of  God  is  not  attainable, — nor  that  it  is  not  your 
duty  to  feek  after  it.  It  is  exprefsly  required  that 
you  give  all  diligence,  to  make  your  calling  and  eledlion 
Jure,  Many  Chriftians  have  had  the  Spirit  of  Cod 
bearing  witnefs  with  their  fpirits,  that  they  are  the 
children  of  God  :  no  Chriftian  iliould  fatisfy  himfelf 
without  it.  To  v>^hat  other  purpofe  is  the  duty  of  Iblf- 
examination  fo  often,  and  fo  firongly  inculcated?  But, 
as  this  knowledge  is  not  the  attainment  of  every 
Chriftian,  and  as  God  may  have  holy  and  wife  rea- 
fqos  for  with-holding  it,— it  fliould  always  be  fought  af- 
ter with  fuch  a  meafure  of  reiignation  to  the  will  of 
God,  as  to  be  able  to  wait,  without  impatience,  till  iae 
fee  meet  to  grant  it.  Your  attachment  to  this  kind 
of  fenlible  enjoyment  may  be  lawful,  while  it  is  ac- 
companied with  this  refignatioii. 

But  it  rifes  to  excefs ;  and  you   are  guilty  both  of 

fm 


454  Hlje  Influence  of  Faith 

fin  and  folly,  in  all  or  any  of  the  following  cafes. — - 
(i.)  When  you  give  yourfelf  up  to  difcouragement 
and  down-cafting  on  account  of  the  want  of  it.  The 
ground  of  your  joy,  as  well  as  of  your  faith,  is  all  with- 
out you.  And  you  muft  learn  to  rejoice  in  the  Lord, 
even  when  you  find  nothing  about  yourfelf  but  caufes 
of  mourning.  An  eternity  of  fenfible  enjoyment  a- 
waits  you  ;  furely  you  may  fubmit  to  live  by  faith  for 
a  few  (lays. — (2.)  When,  on  account  of  your  want 
of  this,  you  indulge  yourfelf  in  the  negledl  of  any  du- 
ty, that  you  would  think  incumbent  upon  you  if  you 
had  it ;  excepting  the  fingle  duty  of  being  thankful 
for  it.  Your  not  being  fenfible  of  your  being  in  a 
gracious  fiate  will  not  even  excufe  you  from  a  com- 
pliance with  the  dying  command  of  Chrift,  when  Pro- 
vidence gives  an  opportunity;  nor  will  it  prevent  your 
being  accepted  in  that  folenm  exercife,  if  you  endea- 
vour to  do  it,  in  the  ftrength  of  the  grace  that  is  in 
Chrift  Jefas,  and  in  a  believing  remembrance  of  him, 
— (3.)  When  you  cafi;  away  your  confidence,  or  refufe 
to  believe  the  promife,  becaufe  you  dare  not  fay  with 
certainty,  that  you  have  a  prefent  intereft  in  it. 
Whether  you  are  in  a  gracious  or  in  a  gracelefs  fiate, 
this  makes  no  difierence  in  refpedl  of  the  accefs  you 
have  to  Chrift  and  the  promife.  The  apoftle  Peter 
faid  to  a  mixed  multitude  the  promife  is  to  you,  and  to 
your  children,  and  to  ajl  that  are  afar  off,  even  as 
many  as  the  Loid  our  God  Jh all  call^.  The  fame 
thing  fays  the  Holy  Ghofi  to  every  mixed  multitude, 
and  to  every  individual,  without  difcrimination.  It  is 
only  by  a  believing  improvement  of  this  unreftrained 
accefs  to  the  promife,  that  ever  you  can  obtain  an  iq- 
tereft  in  it.  But  to  make  your  intereft  in  the  promife 
the  ground  or  condition  of  your  accefs  to  it,  is  to  turn 

the 

*  A<5is  ii-  39. 


upon  the  Chrijiian^s  WalL  455 

the  Chriftian  life  upfide  down, — and  to  caft  an  effec- 
tual bar  in  the  way  of  your  obtaining  an  intereft  in 
it,  or  profiting  by  your  accefs  to  it. — (4  )  When  you 
improve  your  afTurance  of  an  intereft  in  Chrift,  as  a 
ground  of  your  faith,  or  of  your  boldnefs  in  coming  to 
the  throne  of  grace.  It  is  Chrift,  exhibited  to  you  in 
th-e  promife  of  God,  and  nothing  within  yovi,  that  is 
the  objedl  and  ground  of  your  faith.  Ssnfible  enjoy- 
ments may  be  an  encouragement  to  weak  faith;  and 
hence  it  is,  that  they  are  aioit  frequently  beftowed 
upon  young  Ghriilians,  while  they  are  yet  babes  in 
grace.  Bat  if  ever  you  clai;n,  or  expedl  any  thing 
from  God  becaufe  you  have  thefe,  or  once  had  them, 
— if  you  ufe  a  boldnefs  in  coming  to  God,  either  by 
faith  or  prayer,  that  you  durftnot  ufe  if  youh.ad  them 
not, — you  (hamefuUy  abufe  your  privilege  ;  and  it  is 
kind,  as  well  as  juft  in  God,  to  with-hold  them  from 
you. — (5.)  When,  becaufe  you  cannot  be  fure  that 
you  are  in  Chrift,  you  certainly  conclude  that  you  are 
a  ftranger  to  him  ;  and  fo  give  yourfeif  up  to  unoe- 
lieving  difcouragement  or  defpair;  and  rob  God  of 
the  glory  due  for  all  that  he  hath  done  for  you,  if 
you  find  no  certain  evidence  that  you  are  preienrly  in 
a  flate  of  grace, — ^unlefs  you  have  certain  evidence 
that  you  are  not,  you  ought  to  fufpend  your  jud .ce- 
ment; till,  by  renewed  admgs  of  faith  on  Chrift  and 
the  promife  of  God,  you  make  your  calling,  and  fo 
your  eledlion  fure. 

5.  See  various  marks  by  which  the  real  followers  of 
Chrift  may  be  diftinguiftied  from  the  reft  of  mankind. 
— They  are  all  ienfible  that  they  are  ftrangers  and 
pilgrims  on  the  earth  ;  and  are  habitually  travelling 
towards  the  place,  of  which  the  Lord  hath  J  aid,  1  will 
Zive  it  you.     And,  as  they  make  progrels  towards  e- 

ternity, 


45  S  '^'^'^  influence  of  Faith 

ternity,  they  drive  to  make  progrefs  in  holinels,"  that 
they  may  be  fit  for  the  happinefs  of  the  eternal  ftate. 
— It  is  their  conftant  aim  to  walk  by  faith  and  not  by 
light.  They  receive '  the  gofpel,  not  as  the  word  of 
men  ;  but,  as  it  is  in  truth,  the  word  of  God.  They 
receive  it  as  the  word  of  God  to  them  in  particular- 
embracing  its  gracious  offers,  claiming  as  their  own 
all  that  it  exhibits.  They  fay  of  the  Lord,  he  is  my 
Gjd  s  and  of  Chriil,  my  beloved  is  mine  and  I  am  his. 
— They  truft  in  God  for  the  performance  of  his  word, 
and  venture  their  all  upon  it,  for  time  and  eternity  ; 
knowing  that  he  is  not  a  man  that  he  fiiould  lie,  nor 
the  fon  of  man  that  he  fiiould -repent. — -Having  re- 
ceived Chriit  Jefus  the  Lord,  they  are  concerned  to 
walk  in  him  ;  improving  him  daily  as  the  fole  m"edi- 
urn  of  communication  between  God  and  them, — and 
running  in  the  way  of  his  commandments  with  de- 
light.— Senlible  that  it  is  not  in  man  that  walketh  to 
diredl  his  iieps,  they  confiantly  make  application  to 
God  for  leading  in  the  way  of  duty ;  and  they  depend 
upon  his  gracious  promife,  that  he  will  guide  them 
with  his  counfel,  until  he  receive  them  to  his  glory. — ■ 
Upon  him  alfo  they  depend  for  llrength  to  accomplifh 
their  journey  ;  like  David,  they  go  in  the  itrength  of 
the  Lord  God  ;  making  mention  of  his  righteoufnefs 
even  of  his  only. — The  inheritance  towards  which 
they  walk  is  God  himfelf.  Him  they  have  chofen  as 
their  portion ;  and  in  the  enjoyment  of  him  only  they 
lock  for  a  happinefs  commenfurate  to  all  their  capa- 
cities and  defires.— They  neither  fuffer  themfelves  to 
be  diverted  from  the  profecution  of  their  journey,  by 
the  profpect  of  feen  advantages, — nor  by  the  fear  of 
thofe  evils  and  dangers,  that  are  feen  in  the  v\i'3iy  of 
duty;  but,  felting  thefe  glorious  objects  which  faith 
2  difcovers,: 


upon  the  Chriflian^s  JValk*  457 

difcovers,  in  oppolition  to  all  the  objedls  of  light  or 
fenfe,  they  prefs  forward  in  God's  way, — afllired  that 
he  will  compenfate  eA^ery  lofs  that  they  may  faftain, 
deliver  them  from  every  danger, — ^n<S  give  them  ex- 
perience of  the  truth  of  his  own  word,  that  he  that 
uvalketh  uprightly  walketh  furely.  To  fum  up  all  in 
one  word — Senfible  ofprevailing  unbelief,  and  mourn- 
ing before  God  on  that  account,  as  well  as  op  account 
of  what  they  ^qq\  of  an  undue  attachment  to  the  ob- 
jeds  of  fenfe, — it  is  their  conftant  and  habitual  aim, 
to  walk  by  faith,  and  not  by  fight.  If  fuch  is  your 
exercife,  you  have  reafon  to  be  afllired,  that  you  are  a 
difciple  of  Chrift  :  and  according  to  your  faith  it  (hall 
finally  be  unto  you. 

6.  To  conclude.  We  may  fee  from  this  fubjecl,  the 
dutyof  ail  who  profefs  the  Chriftian  religion,  or  have 
the  word  of  God  among  their  hands  :  It  is  to  follow 
the  example  of  thefe  primitive  teachers  of  Chriftiani- 
ty,  and  walk  by  faith,  not  by  Jight.  Beware  of  con- 
iidering  yourlelves  as  in  a  ft  ate  of  re  It.  In  this  world 
you  cannot  long  remain.  If  you  do  not  walk  forward 
voluntarily,  towards  that  better  country  which  the 
gofpel  difcovers,  you  muft  be  driven  towards  that  place 
of  eternal  mifery,  where  the  worm  dieth  not,  and  the 
fire  is  not  quenched.  Set  not  your  heart  upon  the  ob- 
jedls  of  fight  or  fenfe.  Thefe  are  all  temporal  and 
traniitory  ;  and  even  thofe  eyes,  by  which  they  are 
feen,  fhall,  in  a  little,  be  clofed  in  duft. — Let  not  your 
walic  be  regulated  by  any  obfervations,  however  fa- 
gacious  they  may  appear,  that  have  been  made,  by 
yourfelves  or  others,  upon  the  things  that  are  feen  : 
but  let  the  word  of  God  be  the  fole  rule  of  every  part 
of  your  conduct.  And  let  every  part  of  your  deport- 
ment be  influenced  by  a  lively  faith  of  all  that  the 


45^  'The  Injiuence  of  Faith,  ^c. 

Lord  hath  fpoken. — Let  the  faith  of  his  authority,  in- 
terpofed  in  his  law,  point  out  to  you  the  way  in  which 
you  ought  to  walk :  Make  his  ftatutes  your  counfellors 
in  the  houfe  of  your  pilgrimage.     Let  the  faith  of  his 
threatnings  guard  you  againft  venturing  on  forbidden 
ground ;  for  thefe  will  be  found  as  true  as  any  other 
part  of  histeftimony.    And  none  Oiall  efcape^the  exe- 
cution of  them,  who  continues  in  the  way  of  lin,  or 
flees  not  for  refuge  to  Chrift,    as  the  Lord  our  righte- 
oufnefs*     Let  an  unfliaken  faith  of  the  doctrines  of  his 
holy  word,  fortify  you  againil  all  the  efforts  of  evil 
men  and  feducers,   however  plaufible  their  tenets,  or 
however  confonant  to  the   didlates  of  carnal  fenfe  or 
corrupt  reafon.     In  a  word,  Let  a  Hveiy  faith  in  his 
gracious  word  of  promife,  animate  you  to  profecute 
your  journey  in  a  manner  becoming  your  chara.der  : 
Thus,  in  the  midft  of  weaknefs,  you  will  be  flrong  in 
the  grace  that  is  in  Chriil  Jefus :  In  the  midft  of  for- 
row  you  will  rejoice  evermore  :  In  circumftances  the 
mcft  hopel^fs,  and  againfi;  all  human  probability,  you 
will  be  fober  and   hope  to  the  end ;  you  will  con- 
tinue to  love  the  Lord   your  God, when  all  things,  in 
the  courfe  of  his  providence,  feem  to  be  againft  you  ^ 
and,  even  when  you  lie  among  the  feet  of  your  fpiri- 
tual  enemies,  you  wdll  ling  a  fong  of  vidory  and  tri- 
umph, aflured  that  the  Lord  will  drive  them  all  out  be^ 
fore  you,  by  little  and  httle. 


SEIIMON 


S  E  R  MO  N     XIII. 

HoUnefs  inculcated  on  Go/pel  Principles. 


1  Cor.  vii.  i. 


Having  therefore  thefe  promlfest  dearly  be  loved ^  let  us  cleanfe  out' 
fe Ives  from  all fUthinefs  ofthefiefh  andfpirit^  perfeEling  holinefs  in 
the  fear-  of  Gcd,  ^ 

IN  all  ages,  the  principal  objecflion  againfl  the  doc- 
trine of  falvation  by  divine  grace,  through  faith, 
and  without  the  works  of  the  law,  has  been,  that  it 
encourages  licentioufnefs,  and  is  inimical  to  holinefs. 
Hence  the  advocates  of  the  legal  fcheme  have  always 
boafted  of  their  attachment  to  holinefs, — and  they  who 
itand  up  in  defence  of  the  dodlrine  of  grace— have 
been  charged  with  denying  that  holinefs  is  necelTary 
to  falvation.  No  charge  can  be  more  unjuft. — Some, 
no  doubt,  who  pretend  to  believe  this  dodlrine,  may  a- 
bufe  it  as  an  encouragement  to  lin ;  for,  as  early  as 
the  days  of  the  apoitles,  there  were  fome  ungodly  meUy 
who  turned  the  grace  of  God  into  lafcivioujnefs  *.  But 
thefe  mens  paradlice,  whatever  their  pretenfions  be, 
affords  a  decilive  proof,  that  they  neither  believe  the 
fcripture  dodlrine  about  falvation  by  grace,  nor  pro- 
perly underlland  it.     for  it  is  a  peculiar  excellency  of 

L  2  this 

*  Jude,  verfe.  4. 


460  Holinefs  inculcated 

this  dodrine,  that  it  not  only  requires  a  perfedion  of 
holinefs,  but  likewifs  points  out  the  only  method  in 
-which  it  can  be  attained, — and  furnifhes  all  the  mo- 
tives, by  which  any  of  mankind  can  ever  be  truly  in- 
fluenced in  the  purfuit  of  it.  In  order  to  fet  this  mat- 
ter in  a  proper  light,  and  to  vindicate  that  cardinal 
doclrine  of  the  gofpel,  from  the  vile  afperlion  that  e- 
nemies  have  cad  upon  it, — ^it  will  not  be  improper,  af- 
ter having  attempted  an  explication  of  the  method  of 
falvation  by  grace,  and  of  the  ufe  of  faith  in  conduct- 
ing us  to  falvation,  in  fome  preceding  dilcourfes, — 
now  to  point  out  the  influence  that  this  dodtrine  has, 
in  producing  evangelical  holinefs, — as  it  is  intimated 
to  us,  by  the  Spirit  of  God,  in  the  text  now  read.    ^ 

In  our  natural  efl;ate,  we  are  all  as  an  unclean  thing. 
And  the  belt  of  faints,  vi^hile  in  a  (late  of  mortahty, 
have  much  of  their  natural  filthinefs  remaining  about 
them}  To  purge  us  effedually  from  that  corruption 
muft  be  the  work  of  the  Holy  Ghoft:  but  in  this  work 
we  ourfelves  mult  be  adive ;  for  though  we  can  do 
nothing,  without  him,  it  is  equally  true,  that  he  will  do 
^nothing  in  this  matter,  without  ilirring  us  up  to  be 
workers  together  with  him.  In  our  endeavours  to 
this  effed,  our  principal  motives  mufl:  be  drawn,  nei- 
ther from  any  advantages  that  we  may  hope  to  gain 
by  thofe  endeavours,  nor  from  any  evils  which,  in 
this  way,  we  may  hope  to  fhun.  We  ought  neither 
to  be  influenced  by  the  hope  of  any  reward  to  be  pur- 
chafed  by  our  holinefs, — nor  by  the  fear  of  that  punilli- 
ment,  to  which  fln  neceflarily  muft  expofe  us;  but  by 
lincere  gratitude  for  thofe  benefits  that  God  has  be- 
llowed upon  us  already,  and  by  a  lively  iaith  in  thofe 
promifes,  by  which  all  future  happinefs  is  fecured  to 
us.     Thefe  promifes  are  left  and  given  to  all  that  hear 

the 


On  Go/pel  Principles.  46 1 

the  gofpel ;  and  allthat  hear  the  gofpel  are  bound,  as 
well  as  the  Ghriftians  in  Corinth,  to  improve  them, 
as  the  ftrongeft  motives  to  the  fludy  and  pradice  oif 
holinefs. 

In  the  text  we  may  notice  the  following  particu- 
lars : 

1.  The  tender  compellation,  by  which  thefe  Co- 
rinthians are  here  addrelTed — dearly  beloved.  How- 
ever deficient  fome  of  them  were,  in  affection  for  this 
apoftle,  he  was  their  fpiritual  father  in  Chrid,  as  he 
elfewhere  intimates  *  :  And  ftill,  notwithftanding  all 
their  faults  and  mifcarriages,  he  retained  a  paterr^al  af- 
fedlion  for  them.  The  relation  between  a  minifter  of 
the  gofpel  and  the  people  among  whom  he  is  called  to 
labour,  fhould  be  cemented,  hke  all  other  relations,  by 
a,  mutual  love,  correfponding  to  the  clofenefs  and  in- 
timacy of  it. — Where  this  is  wanting  on  the  part  of  the 
minifter,  his  work  becomes  a  burden  to  him,  and  he 
foon  remits  in  his  diligence.  And  where  it  is  wanting 
on  the  part  of  the  people, — they  readily  transfer  to  hig 
minidrations,  that  contempt  or  averfion  that  they 
have  •  to  himfelf,  and  there  muft,  in  all  probabi- 
lity, be  an  end  of  all  his  ufefulnefs  among  them.  Kovv 
careful  fliould  both  miniilers  and  people  be,  to  guard 
againil  every  thing  that  tends  to  impair  their  mutual 
affedion  for  one  another  ?  And  how  thankful  to  the 
providence  of  God,  when  nothing  of  this  kind  is  fuf- 
tered  to  take  place  ? 

2.  The  duty  to  which  the  Corinthians  are  here  ex- 
horted, and  we  together  with  them.  We  are  called 
to  cleanfe  ourf elves  from  all  Jilt  hinefs  of  the  flefij  and 
Spirit^  and  to  perfedl  holinefs, 

3.  The 

*  I  Cor,  iv.  14, 1  J. 


4^i  ttolinejs  inculcated 

3.  The  rnanner  in  which  the  apoflile  urges  the  ex- 
hortation.— He  fpeaks  not  in  the  fe'cond  perfon,  but 
in  the  firft,  including  himfelf  with  them;  hi  us  cleanfe, 
&-C.  The  fame  exhortation  that  he  gives  to  them,  he 
alio  takes  to  himfelf.  Thofe  duties  that  ?re  incum- 
bent upon  private  Chridians,  are  like  wife  incumbent 
upon  miniftefs  of  the  gofpel,  as  far  as  competent  to 
their  places.  And  we  can  n^rver  exped  that  our  ex- 
hortations will  be  duly  complied  v/ith  by  our  people, 
uniefs  we  are  careful  to  recommend  by  our  example, 
the  fame  duties  which  we  do6lrinally  inculcate. 

4.  The  manner  in  which  the  exhortation  is  to  be 
complied  with,  and  the  duty  performed,  in  the  fear 
of  God*  Not  that  flaviCi  fear,  which  is  the  fruit  of 
the  fpirit  of  bondage,  and  Vv'hich  is  the  chief  principle 
of  all  thofe  apparently  good  a6lions  that  are  perform- 
ed by  unregenerate  perfons ;  but  that  holy  filial  fear, 
which  is  the  genuine  fruit  of  the  Spirit  of  adoption, — 
is  confident  with  iilial  love,  and  has  influence  upon 
all  the  regular  fervices  of  the  children  of  God. 

5.  The  motive,  by  vv^hich  this  exhortation  is  enfor- 
ced, drawn  from  thofe  promifes  which  he  had  recited 
in  the  lall  verfes  of  the  preceeding  chapter.  Having 
thefe  promifes,  £ic.  It  is  the  duty  of  public  teachers, 
in  the  Church,  to  make  known  to  their  hearers  both 
the  precepts  and  tbreatenings  of  the  law,  as  well  as 
the  promifes  of  the  gofpel.  This  may  be  of  ufe  to 
fright  them  from  the  open  pradice  of  vice,  to  (hew 
them  the  danger  of  their  natural  eilate,  and,  through 
the  blefling  of  God,  to  drive  them  to  Chrift  for  delive- 
rance. But  from  the  law,  as  armed  with  a  penal  fane- 
tion,  no  effedual  motive  can  be  drawn,  to  enforce  e~ 
vangelical  obedience.  No  man  will  ever  cleanfe  him- 
felf from  any  kind  of  fpiritual  Hithinefs,  nor  arrive  at 

'  perfedion 


On  Gofpel  Principles.  463 

perfedion  id  holinefs, — nor,  indeed,  at  any  degree  of 
true  holinefs,  unlefs  his  leading  motive  is  drawn  from 
the  precious  promifes  of  the  gofpel. 

It  is  only  propofed,  as  the  Lord  may  be  pleafed  to 
afuft,  to  offer  you  a  few  thoughts,  for  the  further  illaf- 
tration  o^ihQ/econdt  fmirth,  z.x\'\  fifth  of  thefe  ;  and 
then,  puffing  the  other  two  particulars,  to  conclude 
with  fome  improvement. 

I.  The  firfi  thing  to  be  fpoken  of  is  the  duty 
here  enjoined.  This,  in  general,  is  felt-fandificacion. 
Nov/,  fadiiication,  as  our  ftandards  teach  us,  is  the 
work  of  God's  free  grace  ;  a^id  therefore,  can  only  be 
performed  by  his  Holy  Spirit,  Yet,  in  this  and  vari- 
ous other  pafTages  of  fcripture,  it  is  required  of  us  as  a 
duty  ;  and  that  chiefly  for  two  reafons : 

I.  Becaufe  the  law  of  God  neceilariiy  requires  it. 
That  law,  even  before  lin  entered  into  the  world,  pro- 
hibited every  fpecies  of  moral  pollution,  and  required 
the  utmoft  perfedion  of  holinefs, — in  heart  and  life, 
— in  nature  and  pradice.     Though,  by  the  entrance 
of  lin,  we  loft  our  power  to  obey, — God  neither  loft 
'his  authority  to  command,  nor  did  the  law  of  Godlofe 
its  binding  obligation.     Not  only  was  it  man's  duty  to 
continue  holy,  as  God  made  him  at  the  lirft, — but  now 
that  we  have  loll  our  primitive  holinefs,  the  fame  law, 
ftill  requiring  holinefs  as  before,  muft  neceilarily  bind 
us  to  purge  ourfelves  from  all  the  pollution  that  ive 
have  contiaded, — and  return  to  that  eilate  of  integri^ 
ty,  in  which  we  were  originally   created.     This  the 
law  cf  works  requires  of  all  that  are  under  it,  on  pain 
of  eternal  damnation.     And  as  the  law  of  Chrift,  for 
the  matter  of  it,  is  the  fame  with  the  other,  it  requires 

the 


4^4  HoUnefs  inculcated 

the  fame  thing  of  all  that  are  his.fubjeds;  for  it  is 
'wHtten,  be  ye  holy,  J  or  I,  the  Lord  your  God,  am 
holy  *. 

2.  Becaufe,  when  the  Holy  Ghod  comes  to  acconi- 
plifh  this  work,  he  always  does  it  in  a  way  of  llirring 
up  the  perfon  to.  diligence  and   activity  in  the  duty 
which  is  incumbent  upon  him  in  this   refped.     Thus 
we  are  made  a  kind  of  inftruments,  in  promoting  his 
gracious  defign  in  ourfelves.     In  juftification   we  are 
wholly  paffive  ;  becaufe,  this   being   a  judicial  deed, 
pafl  in  the  court  of  heaven,  none  can  be  active  in  it, 
but  he  whofe  prerogative  it  is,   to  hav^   power  to  for- 
give fins.     In  regeneration  alfo,  which,  indeed,  is  the 
beginningoffandification,  we  mud  be  paffive;  becaufe 
we  can  perform  none  of  the  fundions  of  fpiritual  life, 
while  Vv'e  continue  dead  in   trefpafles  and  iins.     But 
the  moment  that  the  principle  of  life  is  implanted,  the 
foul  begins  to  Jpe  adive  ;  and  it  continues  to  be  a  co- 
worker Vvdth  God,  in  every  part  of  its  own  fandlifica- 
tion      We  work  out  our  own  Jalvation  with  fear  and 
trembling  ;  and  yet  it  is  God  that  worketh  in  us,  both 
to  will  and  to  do  of  his  good  pleajure.     We  cleanfe 
ourfelves  from  all  filthinefs  of  the  flefli  and  fpirit;  yet 
he  fprinkles  us  with  clean   water,   and   cleanfeth   us 
from  all  our  lilthinefs  and  from   all  our  idols,     "We 
gradually  perfcdl  holinefs,  in  the  fear  of  God  ;  though 
it  is  he  that  efiicacioully  makes  us   perfed  in  every 
good  work,  to  do  his  will.     We  are  diligent,  through 
his  grace,  in  our  duty ;  while  he  llks  us  up  to  that  di- 
ligence, ftrengthens  us  for  it,    gives  fuccefs  to  our  en- 
deavours, and,  by   his  own  irrefiilible  hand,  accora- 
plilhcs  that  to   which  our  endeavours  could    never 
I'each. 

I  Now, 

'-^  Lev.  xix.  Z' 


On  Go/pel  Principles:  465 

Now,  fandification  confifls  of  two  parts,  ufually  cal- 
led mortification  and  mvification :  and  we  muft  be 
adlive  in  both.  As  Chrift  was  adive  and  voluntary  in 
dying  for  us ;  fo  muft  we  be  in  dying  daily  to  fin  : 
and  as  he  was  adlive  in  his  own  refurredlion  from  the 
dead,  fo  muft  we  in  riling  and  living  more  and  more 
unto  righteoufnefs.  Of  both  thefe  branches  of  fadi- 
fication  the  text  fpeaks ;  and  accordingly,  v^e  are  ex- 
horted, 

ifi.  To  the  duty  of  mortification  ;  which  is  here  ex- 
preft  by  our  cleanfing  ourfelves  from  all  filthinefs  of 
the  flefh  and  fpirit.  For  underftanding  this  part  of 
the  exhortation,  the  following  things  are  to  be  obfer. 
ved: 

By  all  fin  we  contradl  filthinefs  and  pollution,  as 
well  as  guilt.  The  guilt  of  fin  expofes  us  to  condem- 
nation and  puniQiment  ;  and  the  filth  of  it  renders  us 
hateful,  and  lothfome  in  the  fight  of  God.  As  we 
eome  into  the  world  guilty,  through  the  imputation  of 
Adam's  firft  fin,  fo  we  are  born  filthy  and  polluted,  as 
being  partakers  of  his  corrupt  nature.  Every  adual 
fin  that  we  commitj'^as  it  adds  to  our  guilt,  renders  us 
alfo  more  vile  and  polluted ;  fo  that  the  longer  we 
continue  in  fin,  the  more  filthy  we  become.  Never 
any  finner  got  a  proper  difcovery  of  himfelf,  but  he 
was  made  fenfible  of  his  pollution, —  and  difpofed  to 
cry  out  before  God, — Behold  I  am  vile,  what  Jh all  I 
anfwer  thee  ? 

This  filthinefs  has  infeded  every  part  of  human  na- 
ture.  Both  foul  and  body  are  polluted.  Hence  we 
read,  in  the  text,  of  the  filthinefs,  holh  of  the  fleJJj  and 
of  the  Jpirit,  Thefe  two  words,  as  oppofed  to  one  a- 
nother,  are  to  be  underftood  in  different  fenfes,  in  dif- 
ferent parts  of  fcripture.  Sometimes  the  flefh  figni- 
**  3  M  iks 


460  HoUne/s  inculcated 

fies  the  ordinary  coiirfe  of  nature,  and  the  fplrit  is  the 
faving  operation  of  the  Holy  Ghoft.  So  fays  our  Lord 
to  Nicodemus ;  tbat  which  is  born  of  the  Jle/h  is  fie  (by 
and  that  which  is  horn  of  the  Spirit  is  fpirit  *.  At 
other  times  the  fle(h  fignifies  the  unrenewed  part  of  the 
man, — or  the  remainders  of  natural  corruption  in  be- 
lievers ; — and  the  fpirit,  the  renewed  part, — or  the 
gracious  principle,  implanted  by  the  Spirit  of  God,  in 
the  day  of  regeneration.  In  this  fenfe  our  apoftlefays 
to  his  Galatians,  Ihe  flejh  lujieth  againjl  the  Jpirit,  and 
the  fpirit  againfl  the  fleJJj  j  and  thefc  two  are  con^ 
trary,  the  one  to  the  other  f.  But  in  neither  of  thefe 
fenfes  can  the  words  be  underftood  here  ;  as  in  both 
thefe,  the  fpirit  is  incapable  of  any  filthinefs.  We 
are  therefore  to  take  them  in  the  moll  literal  fenfe,  as 
meant  of  the  foul  and  the  body  ;  the  lad  of  which  is 
literally  fleih,  and  the  firfl  is  fpirit. 

With  regard  to  the  body, — being  a  piece  of  matter, 
it  may  be  thought  incapable  of  fpiritual — or  moral 
pollution.  And,  doubtlefs,  fo  it  would,  if  it  fubiifted 
by  iifelf.  But,  being  united  to  a  rational  foul,  it  is  a 
part  of  a  human  perfon,  who  is  a  fubjeft  of  moral  go- 
vernment ;  and  ^very  part  of  the  rational  perfon  is 
defiled.  The  members  of  the  body,  which  ought  to 
be  employed  as  inftruments  of  righteoufnefs  unto  ho- 
linefs,  are  only  fit,  in  the  corrupt  (late,  to  be  infl:ru« 
ments  of  unrighteoufnefs  unto  iin. — The  body  has  its 
appetites  and  defires,  which  are  common  to  us  with 
the  beails  that  periQi ;  and  thefe  are  corrupted,  as 
well  as  thofe  of  the  foul.  In  a  mere  animal,  thefe  ap- 
petites can  neither  be  morally  good  nor  evil;  becaufe 
the  animal  can  be  fubjed  to  no  law.  But  in  a  ratio- 
nal fubject,  thefe  appetites  muft  be  linful,  as  far  as 

they 

*  Johniii.  6,  f  Gal.  v.  17, 


On  Go/pel  Principles.  467 

they  tranfgrefs  the  law  of  God,  or  lead  to  tranfgreflions 
of  it.  And  indeed  a  great  part  of  the  filthinefs  of  our 
corrupt  nature,  conillls  in  a  difpoiition  to  gratify  thefe 
appetites,  in  a  manner  prohibited  by  the  law  of  God, 
and  ruinous  to  the  deareft  interefts  of  the  immortal 
foul. 

With  regard  to  the  foul,  or  rational  fpirit,  that  alfo 
is  become  altogether  filthy.  Its  whole  coaititution  is 
depraved  ;  and  its  whole  exercife,  while  in  an  unre- 
newed ftate,  tends  to  render  it  more  polluted.  Its  ex- 
tenflve  deiires  are  all  perverted;  being  fet  upon  linful 
and  vain  objects.  All  its  faculties  are  depraved.  The 
uhderllandingis  become  a  mafs  of  darknefs,  ignorance, 
and  confulion.  The  will  is  ftubborn  and  rebellious, 
fet  in  diredl  oppolition  to  the  fovereign  will  of  God. 
The  affedions  are  all  mifplaced  :  We  love  what  we 
ought  to  hate ;  and  hate  him  who,  above  all  things, 
ought  to  be  the  fupreme  objedt  of  our  love  and  e- 
fteem.  The  proper  order  of  thefe  faculties  is  pervert- 
ed ;  the  affeclions  blind  the  underftanding,  and  ty- 
rannize over  the  will.  That  which  ought  to  be  the 
leading  faculty  is  implicitly  led  by  thofe  which  ought 
to  follow  its  dictates ;  and  that  faculty  which  boaits  of 
being  always  free,  is  held  in  abjed:  bondage  to  fin  and 
Satan.  The  image  of  God,  which  was  orignally  (lamp- 
ed upon  the  foul,  is  defaced,  and  the  image  of  Satan 
is  eroded  in  its  place.  Thus  man,  that  was  the  glory, 
as  well  as  the  governor  of  the  lower  world — is  become- 
the  vileft  part  of  the  vifible  creation, ;  and  the  only 
part  of  it  that  is  an  abomination  in  the  fight  of  him 
that  made  it. 

Though  the  cleanfing  of  the  whole  man,  from  this 
fpirituai  filthinefs  mud  be  a  work  beyond  the  power 
and  the  ikill  of  any  mere  creature  ;  yet  thei'e  are  va- 

q  M  2  rioas 


468  HoUnefs  inculcated 

rious  things  incumbent  upon  us,  by  whi^h  we  ma/ 
adlively  contribute  to  the  gaining  of  thisdefirableend. 
To  this  purpofe,  let  us  daily  betake  ourfelves,  by  re- 
newed actings  of  faith,  to  the  blood  of  Jefus  Ghrift,  as 
the  fountain  that  God  hath  opened,  for  (in  and  for  un- 
cleannefs;  improving  it — in  its  fandlifying — as  well  as 
in   its  jallifying  efficacy.      Let  us  carefully  abftain 
from  all  thofe  outward  adls  of  fiii,  by  which  our  cor- 
ruptions might  be  gratified,  nouriflied  and  ftrengthen- 
ed ;  thus  let  us  ftarve  our  filthy  appetites,  inftead  of 
making  provifion  for  the  flclh,  as  we   have  too  often 
done,  to  fulfil  it  in  the  lufts  thereof. — Let  us  abHain 
from  finful  thoughts,  imaginations,  purpofes   and  af- 
fedlions,  and  take  every  method  to  crofs,  to  mortify, 
and  difappoint  our  corrupt  defires;  thus  crucifying  the 
fiefh,  with  the  affeclions  and  lufts,  that  we  may  live,  . 
— Let  us  earneftly  pray  to  God,  for  his  fandifying 
Spirit ;  knowing,  that  no  earthly  father  can  be  more 
difpofed  to  give  good  gifts  to  his  children,   than  our 
heavenly  Father  is  to  give   the   Holy  Spirit  to  them 
that  alk  him. — Let  us  confidently  trail:  in  God,  that, 
according  to  his  promife,  he  may  cleanfe  us  from  all 
our  fikhinefs,  and  from  all  our  idols';  mixing  our  faith 
with  conllant  and  fervent  prayer,  that  he  may  do  as 
he  hath  faid.— And  if  we  are  favoured  with   the  mo- 
tions of  the  Holy  Ghoft  to  this  effedl,   let  us  cherilh 
them  with  the  utmoft  care.     Beware   of  refilling  or 
grieving  the  Holy  Spirit, — rejedling  his  counfel,  or  re- 
fufing  to  hearken  to  his  voice.     If  he,  in  any  degree, 
opens  your  underftanding  to  know  your  duty,  or  fo 
fljines  upon  his  own  word,  as  thereby  to  give  you  warn- 
ing againft  any  fin, — fee  that  you  walk  in   his  light. 
If  you  follow  your  own  corrupt  inclinations,  in  oppo- 
fition  to  the  didates  of  confcic^nce,  and  to  the  voice  of 

the 


On  Go/pel  Principles,  469 

the  Spirit  of  God,  in  his  word, — he  may  juftly  be 
provoked  to  give  you  up  to  the  lufts  of  your  own  heart; 
and  to  fay  concerning  you, — bs  that  is  filthy,  let  him 
he  filthy  ftill, 

idly^  We  are^exhorted  to  the  duty  of  vivification, 
or  living  unto  righteoufnefs,  here  expreft  hy perfe5ling 
holinefs.  Concerning  this  we  n\ay  obferve  the  follow- 
ing things : 

Holinefs  is  that  perfedtion  which  is  oppofed  to  mo- 
ral impurity.*  In  fcripture  it  is  reprefented  as  the  glo- 
ry of  the  divine  nature.  Who  is  like  unto  thee  ?  fays 
Mofes,  ^/or/owj-  in  holinefs  *.  Among  creatures,  it  is 
that  which  renders  a  rational  being  agreeable  in  the 
fight  of  God,  and  fit  to  be  employed  in  his  fervice. 
Though  it  is  a  pofitive  perfedion,  it  is  difficult  to  give 
any  defcription  of  it,  that  does  not  convey  a  negative 
idea.  It  confifts  not  barely  in  freedom  from  fpiritual 
filthinefs ;  but  is  oppofed  to  it,  as  light  is  oppofed  to 
darknefs.  As  darknefs  is  the  privation  of  light,  fo  de- 
filement is  the  privation  of  holinefs.  Every  corruption 
has  an  oppofite  grace.  And  grace  does  not  barely^ 
confift  in  freedom  from  corruption;  but  includes  fome- 
thiug  pofitive,  in  oppofition  to  it.  Thus  faith  is  ibme- 
thing  real  and  pofitive,  diametrically  oppofite  to  unbe- 
lief. Love  to  God  is  a  pofitive  habit  of  the  foul,  in 
oppofition  to  that  enmity,  which  is  natural  to  the  car- 
nal mind.  And,  in  like  manner,  holinefs  is  a  pofitive 
quality,  conftituting  a  principal  branch  of  the  image 
of  God,  and  the  conformity  of  a  rational  creature  to 
God's  will  of  approbation. — Thus  hoUnefs  is  not  only 
fomething  required  of  us  by  the  law  of  God,  it  is  fome- 
thing  highly  ornamental  to  our  nature*  Hence  we 
read  oi  the  beauty  of  holinefs  f .-  Vifibie  beauty  is  not 

morQ 

*  Exod.  XV.  II.  f  Pfal.  xxix.  a. 


4?o  HoUnefs  inculcated 

more  pleafing  or  agreeable  to  the  outward  eye,  than 
holinefs  is  in  the  eyes  of  God,  and  of  all  who  are  en- 
dued with  fpiritual  difcerning.  Our  Lord  himfelf 
compares  the  practice  of  holinefs  to  a  (hining  light; 
let  your  light  fo  /bine  before  men^  that  they  feeing  your 
good  works,  may  glorify  your  Father  who  is  in  heaven^. 
And  as  God  himfelf  is  glorious  in  holinefs,  I  have  no 
doubt  but  perfed  holinefs  will  conftitute  a  principal 
part, — -if  not  the  very  eflence  of  that  glory,  with 
which  the  faints  wall  be  adorned  in  the  heavenly 
world. 

This  holinefs  is  not  only  a  thing  abfolutely  necef- 
fary  to  the  happinefs  of  a  rational  being,  but  is  itfelf  a 
principal  branch  of  happinefs.  That  it  is  necelTary  to 
happinefs  is  clear  from  various  confiderations.  Therfet 
is  no  happinefs,  adequate  to  the  delires  of  a  rational 
foul,  without  the  enjoyment  of  God  ;  and  this  can  ne- 
ver be  attained  without  holinefs;  for  the  fcripture  tef- 
tifies,  and  reafon  itfelf  confirms  the  teftimony,  that 
without  holinefs  no  man  can  fee  the  Lord  ■\.  Indeed, 
without  it  no  man  can  fincerely  defire-to  fee  him. 
Unholy  defires  are  fixed  upon  impure  objeds ;  and  in 
God  thefe  defires  can  find  no  gratification.  As  hap- 
pinefs can  never  be  perfed,  without  the  gratification 
of  all  the  perfon's  defires,  it  is  manifefl:  that  an  unholy 
perfon  never  can  be  happy.  While  he  continues  pof- 
fefi:  of  a  rational  foul,  his  defires  mufl  be  infinite;  nor 
can  any  thing  fatisfy  them  but  an  ^infinite  objed. 
Impure  defires  can  never  find  an  infinite  objed  to  fix 
upon  ;  for  nothing  unholy  can  be  infinite. — That  ho- 
linefs itfelf  is  a  branch  of  happinefs  is  equally  'mani- 
fed  ;  for  as,  on  the  one  hand,  every  perfon  who  has 
got  a  proper  difcovery  of  his  own  filtfiinefs-^-is  mifer- 

able, 

*  Matth.  V.  i^.  t  K^^-  *'J^-  ^4« 


On  Go/pel  Frinc  iples.  4  7  ^L 

able,  and  counts  himfelf  wretched  becaufe  he  is  un- 
holy ;  fo,  on  the  other  hand,  every  one  who  has  feen 
the  beauty  of  holinefs,  defires  to  be  adorned  with  it ; 
and  while  this  defire  is  not  gratified,  the  perfon  cannot 
be  completely  happy. 

The  original  ftandard  of  all  holinefs  is  in  the  nature 
of  God.  What  is  conformable  to  that  infinite  nature  is 
holy  ;  and  what  is  contrary  to  it  mufi  be  impure  and 
unholy.  But  as  the  nature  of  ttod  is  not  pertedly 
underftood  by  any  creature,  nor  is  capable  of  being  fo, 
' — it  is  impoflible  for  us  to  judge  of  our  holinefs  imme- 
diately by  that  ftandard. — -For  this  reafon,  Gotl  has 
given  us,  in  his  holy  law,  a  tranfcript  of  his  nature, 
adapted  to  our  capacities ;  and  this  is  the  rule  of  all 
holinefs  to  mankind.  As  broad  as  that  law  is,  fo  ex- 
tenfive  is  holinefs.  It  mufl:  reach  to  the  inward  as 
well  as  the  outward  man.  It  muft  adorn  the  nature, 
influence  the  exercife  of  the  heart,  and  appear  in  the 
life  and  converfation.  Perfedl  holinefs  includes  an 
unblemifhed  conformity  to  the  law  of  God  in  all  thefe 
refpeds. — Hence  it  is  evident,  that  perfedl  holinefs  can 
never  be  attained  in  this  hfe.  There  is  a  degree  of 
fpiritual  filthinefs  about  every  one  of  Ada.m's  pofterity 
in  a  mortal  ftate ;  fo  that  we  all  need  the  firft,  as  well 
as  the  fecond  part  of  this  exhortation.  David  faw  an 
end  of  all perfe^lion,  becaufe  the  law  of  God  is  ex.* 
0eeding  hroad.  Paul  acknowledged  that  he  had  not 
yet  attained,  nor  was  already  perjed.  The  apoftle 
James  plainly  fays,  that  in  many  things  we  all  offend*. 
How  comes  it  then,  that  fome,  in  our  day,  wi?o  profefs 
more  attachment  to  the  fcriptures,  and  more  zeal  for 
them  than  others,  maintain  a  poflibility  of  being  per- 
fed  \  while,  at  the  fame  time,  they  deny  the  perfeve- 

rance 

*  James  iii.  %. 


472  Holme fs  inculcated 

ranee  of  faints  ?  Is  the  tranfition  then  fo  cafy,  from 
perfedl  holinefs  back  to  the  gulph  of  fpiritual  defile- 
ment, in  which  we  are  funk  by  nature?  Thefe  men, 
* — we  may  fay  it  without  being  uncharitable,  neither 
know  themfelves,  nor  the  law  of  God,  nor  the  gofpel. 
1  know  that  Job  is  faid  to  have  been  a  perfeSl  and  an 
upright  man;  but  that  he  was  not  perfedl  in  thisfenfe, 
is  plain  from  his  afterwards  curling  his  day.  The 
perfection  afcribed  to  him  was  the  fame  with  upright- 
nefs,  or  godly  lincerity ;  and  in  the  fame  fenfe  is  the 
word  ufed,  whenever  ic  is  afcribed  to  all,  or  to  any  of 
the  people  of  God  in  this  world. 

Yet,  to  perfed  holinefs  every  man  ought  to  afpire  ; 
and  every  genuine  Chriftian  will  afpire.  In  the  text 
we  are  expiefsly  required  to  perfed  holinefs.  '  But  why 

*  require  of  us  an  impoflibility  ?  For  us  to  perfed  holi- 

*  nefs  is  not  only  impoflible  by  any  ftrength  of  our  own; 

*  but  it  is  impoflible  by  the  help  of  any  grace,  that  we 
'  can  exped:  in  this  world.'  There  is  nothing  unrea- 
fonable  in  the  demand,  nor  any  thing  foolifh  in  the 
attempt. — Every  argument  that  enforces  hohnefs  at 
all,  pleads  equally  for  the  perledion  of  it.  The  broad 
law  of  God  requires  it ;  and  without  it  we  never  can 
be  conformable  to  that  unerring  rule.— It  is  abfolute- 
]y  neceflary  to  perfed  happinefs ;  and  as  no  man  can 
fatisfy  himfelf  with  an  imperfed  happinefs,  no  man 
can  ad  as  becomes  a  rational  creature,  without  aiming 
at  perfed  hohnefs.  As  much  as  our  holinefs  is  imper- 
fed, fo  much  pollution  mull  remain  about  us;  fomuch 
fpiritual  deformity  mufl  continue  upon  the  foul ;  and 
it  mufl  be,  fo  far,  unfit  for  the  full  enjoyment  of  God. 
— Befides,  in  aiming  at  perfedion,  we  may  attain 
fcmewhat  niQre,  than  if  we  aimed  only  at  fomething 
fhort  of  it.     If  a  man  fhoots  at  a  mark,  that  is  fairly 

2  within 


On  G^'fpel  Principles,  473 

Within  his  reach,  he  does  not  think  it  neceffary  to  ex- 
ert his  whole  force  ;  on  the  contrary,  he  may  rellrain 
himfelf  through  fear  of  (hooting  his  arrow  beyond  the 
mark.  But  he  who  aims  at  fomething  that  he  thinks 
beyond  his  reach,  will  drain  himfelf  to  the  utmoft, 
that  he  may  come  as  near  to  the  mark  as  poffible.-— 
To  this  mark  of  perfedlion  every  Chriftian  will  come 
at  the  Jad,  though  he  cannot  in  this  world  ;  and  he 
mull  come  to  it,  by  meains  of  conftant  and  habitual 
preffing  towards  it. — You  are  running  a  race,  Chrifti- 
an.  And  would  any  reafonable  man  deiiifc  from  run- 
ning, becaufe  one  fliould  tell  him  that  he  could  not 
attain  the  prize*  till  his  courfe  was  finiflied ;  or  that 
he  could  not  reach  the  goal,  till  he  had  gone  over  the 
ground.  You  mud  be  perfedl  when  you  come  to  the 
heavenly  world  ;  but  this  you  cannot  be,  unlefsin  the 
way  of  preffing  after  it  while  you  continue  here. 

As  our  cleaning  from  fihhinefs,  fo,  more  efpecially, 
the  perfedling  of  holinefs  in  us — muft  be  the  work  of 
God.  The  Holy  Spirit  is  not  fo  denpn:?inated,  on  ac- 
count of  any  holinefs  about  him,  that  is  not  to  be 
found  in  th^  other  perfons  of  the  adorable  Godhead  y^ 
for  they  are  all  infinite  in  this,  as  well  as  in  every 
other  perfedlion.  But  this  epithet  belongs  to  his  per- 
fonal  defignation,  on  account  pf  his  peculiar  agency 
m  our  fandification.  In  various  paiTages  of  fcripture^ 
God  claims  it  as  his  fole  prerogative,  to  fanftify  his 
people.  And  this  we  ought  ever  to  bear  in  mind,  ia 
all  our  endeavours  to  fandify  ourfelves.  Sanctify 
yourjelves  therefore^  fays  Gcd,  and  he  ye  holy  ;  for  I 
am  holy.  And  ye  pj  all  keep  myjlatutes  and  do  them  ; 
lam  the  Lord  ^vhich  fanSlify you  *.  While  you  con- 
fiantly  employ  yourfelves  in  the  duty  ofifelf-fandtilica- 
-*  3  N  tipn^ 

*  Lev.  XX,  8. 


474  MoUnefs  inculcated 

tion,  never  have  any  dependence  upon  your  own  en- 
deavours, nor  expedt  to  have  fuccefs  in  them, — un- 
lefs  in  as  far  as  the  hand  of  God  is  employed  in  fanc- 
tifying  you.  If  you  do,— after  you  have  wafhed  your- 
ftW  %vitb /now  water,  and  made  your  bands,  in  your 
own  apprehenfion,  never  Jo  clean,  the  Lord  will  plunge 
ycu  in  the  ditch,  and  your  own  clothes  flj all  abhor  yoxx. 
If  ever  you  have  any  degree  of  fuccefs  in  fuch  endea- 
vours, beware  of  imputing  it,  in  whole  or  in  part,  to 
yourfelf.  Say  continually  not  unto  us,  0  Lord,  not  to 
us  ;  hvt  unto  thy  name  give  glory . 

Yet,  befides  what  is  incumbent  upon  you,  towards 
cleanfing  yourfelves  from  filthinefs,  there  are  likewife 
various  things,  which  you  may,  and  ought  to  do,  iri 
order  to  your  making  progrefsin  holinefs,  and  arriving 
at  perfedlion  in  due  time.— -Make  continual  applica- 
tion, by  faith  and  prayer,  to  that  infinite  fulnefs  of 
grace  and  flrength,  that  God  has  made  to  dwell  in 
Chrift,  for  all  thofe  fupplies  that  are  necelfary  to  en- 
able you  to  be  holy.  He  is  made  of  God  unto  you, 
not  only  wifdom  and  rigbteoufnefs — but  alfo  JaBifica" 
tion  and  redemption;  and  you  may  alToon  find  a  righte- 
oufnefs  about  yourfelf,  fufficient  to  anfvver  all  the  de- 
mands of  the  law, — without  being. indebted  to  Chrift 
fpr  it,—as  you  may  attain  the  fmallefl;  degree  of  evan- 
gelical holinefs,  without  deriving  it  from  him.  If  you 
vi^ould  run  fuccefsfully,  in  this  fpiritual  race,  you  muft 
always  do  li-^looking  unto  Jejiis,  as  the  author  and 

jini/her  of  yonv  faith  *. Strive  to  live  in  the  con- 

ftant  exercife  of  all  thofc  graces,  which  conllitute  that 
inward  holinefs  of  heart,  in  which  you  wifh  to  grow. 
The  weapon  that  is  feldom  ufed  gathers  ruft.  Every 
habit  is  ftrengthened  by  exercife ;  and,  on  the  con- 
trary, 

*  Heb.  xii.  i. 


On  Go/pel  Principles,  ^y^ 

trary,  is  weakned'by  negledt.  Continue  in  the  exer- 
cife  of  that  love  to  God,  which  is  the  principle  of  all 
pradlical  holinefs;  and  is  therefore  called  the  fulfilling 
of  the  holy  law  of  God  ;— of  that  holy  joy  and  rejoi- 
cing in  God,  for  which  you  have  always  reafon ;  of 
that  humiliation  for  fin,  and  for  the  imperfedlion  of 
your  holinefs,  Vv^hich  will  excite  you  to  diligence  in 
this  matter ;  and  of  that  refignation  to  the  will  of 
God,  the  want  of  which  produces  much  unholy  exer- 
cife.  And  in  proportion  to  the  growth  of  thefe  graces 
in  you,  will  be  your  progrefs  towards  perfedtion  in  ho- 
linefs.-— Be  diligent  in  the  pradlice  of  thofe  duties, 
both  toward  God  and  toward  men,  which  Conftitute 
the  holinefs  of  the  outward  life,— arid  afford  the  befl 
evidence  of  inward  holinefs.  Attend  carefully  and 
regularly  upon  all  the  ordinances  of  God's  worfliip,  in 
their  appointed  feafons, — in  private  as  well  as  in 
public ;  be  not  negligent  in  any  of  thofe  good  offices, 
that  you  owe  to  fellbw-nien,  in  your  feveral  flations 
and  relations,  according  to  the  fecond  table  of  God's 
holy  law  ;  but  be  careful,  as  the  gofpel  of  the  grace  of 
God  teacheth,  not  only  to  deny  ungodlinefs  d?id  world- 
ly  /z^j-,— but  alfo  to  live  foberly  and  righteoujly  and 
godly,  in  the  prefent  world  *. 

Frequent  the  fociety  of  holy  perfons,  and  maintain 
communion  with  them  in  holy  duties.  You  know 
how  true  it  is,  that  evil  communications  corrupt  good 
manners;  while  corrupt  nature  readily  catches  the  in- 
fedlion  of  bad  examples.  The  renewed  nature  has  a 
iimilar  aptitude  to  receive  the  impreffions  of  a  good 
example  and  to  follow  it.  ^s  ironjharpeneth  iron\^^ 
fo  doth  the  countenance  of  a  man  his  friend, — Be  much 
employed  in   the   contemplation   of  God's  holinefs. 

3  N  2  The 

*  Tit.  ii.  1 8. 


47^  Holinefs  inculcated 

The  more  you  fee  of  it,  the  more  you  will  love  it;  the 
more  you  love  it,  the  more  will  you  delire  conformity 
to  it ;  and  the  more  fuccefsful  will  you  be  in  purfuing 
after*  that  conformity.  It  is  by  beholding,  ^s  in  a  glajs 
— Xh'is  glory  of  the  Divine  nature,  that  you  may  hope 
to  be  changed  into  the  fame  image,  from  glory  to  glory, 
— through  the  faving  operation  of  the  Lord  the  Spirit » 
— Think  much  of  the  obligations  that  you  lie  under 
— to  be  holy.  God  has  been,  all  your  days,  loading 
you  with  his  benefits, — and  he  looks  for  no  other  re- 
turn. You  have  often  repeated  your  vov/s  and  en- 
gagements to  be  the  Lord's,  and  this  is  the  only  way  to 
pay  them.  Be  careful  to  pay  them  now,  and  every 
day  of  your  life,  in  the  prefence  of  God's  people.—* 
Cry  inceffantly  for  the  fandlifying  prefence  and  in- 
fluence of  the  Holy  Ghoft:  without  this  all  your  own 
attempts  will  prove  utterly  abortive.— Let  your  en- 
deavours to  perfed  hohnefs  be  always  accompanied 
with  correfponding  endeavours  to  cleanfe  yourfelves 
from  fin.  The  connedion  between  the  two  parts  of 
the  text  deferves  to  be  attended  to.  You  are  not  only 
called  to  cleanfe  yourfelves  and  perje5i  holinefs  ;  but 
to  cleanfe  yourfelves,  perfecting  holinejs  ;  plainly  in- 
timating, that  thefe  two  branches  of  your  duty  mufl 
go  hand  in  hand,  there  can  be  no  communion  of  light 
with  da^knefs ;  no  more  can  you  make  progrefs  in 
hohnefs,  or  in  any  branch  of  it,  in  a  way  of  granting 
indulgence  to  any  luft.  You  mult  put  off  the  old  man 
*uiith  his  deeds,  in  proportion  as  you  put  on  the  new 
man,  which  after  God  is  created  in  righteoufnefs  and 
true  holinefs  *. — Be  ever  denied  to  all  your  attain- 
ments in  holinefs.  Never  claim  a  merit  with  God  on 
that  account ;  nor  exped  any   good  thing  from  his 

hand 

*  Eph.  iv'  Z4- 


OnGoJpelPrinciplet,  477 

hand  becavife  you  are  holy.  .  Of  all  the  different  fpe- 
cies  of  fpiritual  filthinefs,  none  is  mor6  hateful  to  God 
than  the  filth  of  legality.  Bear  it  always  in  mind, 
that  no  holinefs  of  yours  can  erer  be  a  rtghteoiifnefs 
to  anfwer  the  demands  that  the  law  of  works  has  up- 
on you.  And  if  you  attempt  to  ufe  it  as  fuch,  God 
may  juftly  be  provoked  to  leave  you  to  fall  backward 
in  this  purfuit,  and  even  to  contradl  more  filthinefs  in 
other  refped:s, — to  convince  you  of  your  fin  and  folly 
in  this.  While  you^o  forward  in  this  bufinefs,  in 
the Jirength  of  the  Lord  God,  be  fure  that  you  make 
mention  of  his  righteoufnefs,  even  of  his  only. — In  one 
word,  Keep  your  eye  always  fixed  upon  thofe  great 
and  precious  promifes,  which  the  apoftle  here  urges,. as 
affording  the  ftrongeft  argument  to  enforce  this  exhor- 
tation. You  will  never  have  pleafure  in  the  ftudy  of 
holinefs,— and  therefore  you  will  never  make  any  due 
progrefs  in  it,  unlefs  you  are  influenced  in  it  by  gofpel 
motives ;  and  thefe  mud  be  chiefly  drawn  from  the 
promifes  of  God. — Having  therefore  thefe  promifes^ 
dearly  beloved,  let  us  cleanfe  ourfelvesfrom  all  filthinefs 
of  the  flejb  andfpirit;  perfedling  holinefs  in  the  fear 
of  God, 

II.  Wt.  are  now  to  fpeak  a  little,  concerning  the 
manner,  in  which  this  duty  is  to  be  performed,—/;? 
the  fear  of  the  Lord.  And  here  v/e  propofe  not  to 
infift  at  great  length.  We  fliali  only  confider,  in 
a  few  words,  what  is  that  fear  of  God  which  is  here 
inculcated, —  and  then,  v/hat  influence  it  may  be 
expeded  to  have,  in  promoting  the  ftudy  of  holi- 
nets, 

i//,  Con- 


4^8  Holinefs  inculcated 

-iji.  Concerning  the  fear  of  God,  we  would  call  your 
attention  to  the  following  obfervations : 

Fear,  in  general,  is  a  painful  affedion  of  the  mind, 
ariling  from  the  profpedl  of  fome  future  evil,  to  which 
the  perfon  conliders  himfelf  as  in  datiger  of  being  ex- 
pofed.  Hence  it  is  evident,  that,  as  mankind  could 
have  been  expofed  to  no  evil,  they  could  have  had  no. 
juft  apprehenlions  of  danger,  if  fin  had  not  entered; 
and  therefore,  they  muft  have  been  ftrangers  to  fear* 
In  agreeablenefs  to  this  definition,  the  fear  of  God  is 
that  painful  apprehenlion  of  God's  difpleafure,  and  its 
effedts,  to  which  a  perfon  is  liable,  who  is  confclous 
that  he  deferves  it.  Hence,  however  proper  this  af- 
fedion  may  be  in  a  finner,  it  would  have  been  both 
unneceflary  and  unreafonable  in  an  innocent  perfon. 
Reverence, — the  deeped  reverence  is  due  to  God, 
from  all  rational  creatures,  in  every  ftate.  But  he  \i 
Hot  an  objed:  of  fear,  ftridly  fpeaking,  to  any  but  thofe 
who  have  finned.  It  was  not  competent  to  our  firft 
parents,  in  their  innocent  eftate,— nor  will  it  obtain 
among  the  faints,  when  their  love  is  perfed  and  fin  is 
totally  abolifhed  in  them.  But  perhaps  the  w^ord  is 
feldom  ufed  in  fo  fiiid  a  fenfe,  in  fcripture. 

So  proper  and  necefiary  is  the  fear  of  God,  among 
mankind  in  their  prefent  fiate,— that  it  is  often  put 
for  the  whole  of  pradical  godlinefs.  In  the  New" 
Teftament,  love  is  called  the  fulfilling  of  the  law,  and 
is  made  a  fummary  of  all  acceptable  obedience  ;  but 
in  many  places  of  the  Old  Teflament,  the  fear  of  the 
Lord  is  mentioned  as  comprehending  every  command- 
ed duty.  Hence  fays  Mofes  to  Ifrael, — Ihefe  are  the 
ccmmandments,— which  the  Lord  thy  God  commanded 
to  teach  thee, — that  thou  mighteji  fear  the  Lord  thy  God, 
to  keep  all  his  Jiatiites^  and  his  commandements . — A- 

gain' 


On  Go/pel  Principles.  4  J9 

gain,  Thou Jhalt  fear  the  Lord  thy  God,  andferve  him^ 
and  /hah /wear  by  his  name, — And  again.  The  Lord 
commanded  us  to  do  all  thefe  Jlatutes^ — to  fear  the  Lord 
our  God  for  our  good  always  *,  And,  indeed,  the 
people  of  God,  under  that  difpenfation,  had  reafon  to 
be  more  influenced  by  fear,  in  their  obedience,  thaa 
we  now  have.  The  law,  being  intended  as  a  fchool- 
mafter  to  bring  them  to  Ghrift,  was  given  to  them  in 
Tach  an  awful  manner,  that  even  Mofes  faid,  I  exceed- 
inglyfear  and  quake.  But  novjr  the  terrors  of  the  law 
give  way  to  the  allurements  of  the  goipel.  We  are 
not  come  to  mount  Sinai,  but  to  mount  Zion  :  and 
God  hath  not  given  us  the  fpirit  of  fear  ;  but  of  power 
and  of  love,  and  of  a  found  mind  f. 

Yet  there  is  a  twofold  fear  of  God,  to  be  found  a- 
mong  the  hearers  of  the  gofpel,  and  mentioned  in  dif- 
ferent pafTages,  both  of  the  Old  Teftament,  and  of  the 
New;  as  was  hinted  in  the  general  explication  of  the 
words. 

I.  There  is  a  flavifh  and  fervile  fear  of  God,  fuch  as 
a  flave  entertains  of  the  whip  in  the  hand  of  a  regorous 
and  cruel  mailer.  Though  this  is  not  the  fear  men- 
tioned in  the  text,  it  is  in  danger  of  being  miftaken 
for  it;  and  therefore  it  is  proper  that  Ghriftians  fhould 
know  fomething  of  the  nature  of  it.  It  may  be  dif- 
tinguifhed  by  the  following  marks — It  is  always  the 
fruit  of  a  legal  principle,  /.  e.  a  difpofition  to  feek 
righteoufnefs  as  it  were  by  the  works  of  the  law  ;  and 
therefore  is  the  true  principle  of  all  that  obedience  to 
God,  which  is  performed  by  thofe  who  continue  un- 
der the  law,  as  all  mankind  are  in  their  natural  eftate* 
Hence  it  is  oppofed  to  that  principle  of  filial  love 
which  is  the  fruit  of  the  Spirit  of  adoption  J. — It  is 

always 

*  Dcwt.  Ti- 1,  2,  13,  34-  t  a  Tim  i.  7.  %  See  Rom.  viii.  15. 


480  Holinefs  inculcated 

always  accompanied  with  a  fervile  hope.  I  fay  Hot 
that  both  thefe  are  always  in  exercife  at  the  fame 
time  ;  but  they  are  always  rooted,  and  ruling  prin- 
ciples in  the  fame  perfon  ;  and  have  a  like  influ- 
ence upon  his  adions.  In  proportion  as  his  fear  pre- 
vails, when  be  is  under  conviction  of  fin, — -his  hope 
preponderates,  when  he  can  perfuade  himfelf  that  his 
fervices  are  regular.  In  proportion  as  he  fears  the 
punifhment  of  his  iin, — he  vainly  hopes  for  happinefs, 
as  a  reward  for  his  obedience.— It  has  for  its  diredl  ob- 
ject, the  vindidive  wrath  of  God,  which  the  linner 
finds  to  be  due  to  him  on  account  of  (in.  Where  it 
leigns,  the  perfon  is  neither  affed:ed  with  God's  dif- 
pleafure,  nor  the  difhonour  done  to  him  by  fin.  He 
fears  for  himfelf  only. — It  is  diametrically  oppofite  to 
the  love  of  God;  and  hence,  perfed:  love  cafts  it  out. 
It  reprefents  God  as  a  rigorous  mafter,  and  his  law  as 
a  cruel  bondage.  It  produces  hatred  of  God,  and  in- 
flames the  natural  enmity  of  the  carnal  m'ind  againft 
him. — In  a  word,  It  is  always  accompanied  with  tor- 
ment ;  ^and  the  degree  of  tormerit:  is  always  in  pro- 
, portion  to  the  meafure  of  fear.  Hence  that  horroj 
that  riCes  in  the  linner's  confcience,  when  convinced 
of  fin  ;  and  hence  that  certain  and  fearful  looking  for 
of  judgment,  that  is  the  beginning  of  hell  to  every 
final  unbeliever  *.  Now,  though  there  may  be  a  re- 
mainder of  this  fear  about  the  people  of  God,  as  there 
is  of  every  other  corruption,  while  they  remain  in  this 
world  ;  this  is  not  the  principle  from  which  their  0- 
bedience  proceeds;  nor  is  this  the  fear  of  God  that  is 
intended  in  this  text.     But, 

2.  There  is  a  holy  fihai  fear,  that  God  puts  into  the 

hearts  of  his  people,  when  he  implants  every  other 

2  gracious 

*  C'?mpare  lieb.x.  7.".  with  i  John  iv,  '8; 


On  Go/pel  Principles.  481 

gracious  habit,  in  the  day  of  regeneration.  This  is  it 
that  the  apoftle  means  in  this  place  ;  and  it  coniifts  of 
the  following  ingredients — It  includes  a  holy  reve- 
rence of  God,  and  ^  profound  awe  of  his  omnifcient 
eye.  There  may  be  reverence  where  there  is  no  fear; 
as  has  been  hinted  ;  but  this  fear  cannot  fublift  with- 
out reverence.  Neither  can  there  be  due  reverence 
of  God  in  any  perfon  who  has  fin  about  him,  without 
a  mixture  of  fear.  The  Chriftian,  fenfible  that  God 
is  always  prefenf  with  him,  and  is  witnefs  of  all  his 
adlions,  and  of  all  his  thoughts,  is  deeply  impreft  with 
a  fenfe  of  his  infinite  juilice,  holinefs  and  glory  ;  he 
Hands  in  awe  and  fins  not,  he  is  adiamed  becaufe  he 
has  finned, — he  abafes  himfelf  in  the  fight  of  God. — 
It  includes  a  holy  jealoufy  of  ourfelves,  left  we  offend 
fuch  a  holy  Lord  God,  and  provoke  the  eyes  of  his  glo- 
ry. Sen(ible  of  the  remaining  corruption  of  his  na- 
ture, the  true  fearer  of  God  feels  himfelf  prone  to  what 
God  has  forbidden,  as  well  as  averfe  to  all  that  he  has 
required.  He  therefore  keeps  a  ftridt  and  jealous  eye 
upon  himfelf:  earneftly  and  continually  praying,  that 
God  may  fet  a  watch  over  him,  to  prevent  his  fin- 
ning aganift  him — It  includes  a  holy  dread  of  God's 
fatherly  difpleafure,  and  of  thofe  chaitifements,  with 
which  he  vifits  the  iniquities  of  his  children.  Though 
depending  upon  the  merits  of  Chri'l,  as  his  fecurity  a- 
gainft  vindidiv^  wrath  ;  yet  the  perfon  is  affedled 
with  a  fenfe  of  his  liablenefs  tq*  be  fmitten  witn  the 
rod  of  children  :  and  carefully  avoids  what  may  ex- 
pofe  him  to  it.  Even  David  fays,  in  reiatiou  to  tnis, 
My  jie-fh  tremhleth  for  fear  of  thee  :  and  £  am  afraid 
of  thy  judgments^. — It  includes  a  holy  caution  and 
circumfpedion  in  the  perfon's  walk.  Knovving  how 
'^  3  O  ready 

*  Pfal.  cxix.  lio. 


482  Holinejs  inculcated 

ready  he  is  to  turn  alide,  be  examines  every  (lep  of 
his  way,  before  he  take  it,  and  refleds  upon  it  after 
he  has  taken  it ;  comparing  it  with  the  word  of  God, 
which  is  the  unerring  rule  by  which  he  walks, — left, 
in  any  thing  he  tranfgrefs  that  rule  unawares. — In  a 
word.  It  includes,  or  at  leaft  induces  a  holy  watchfal- 
nels  againft  all  the  fnares  and  temptations  of  the  ene- 
my,— by  which  he  might  be  drawn  alide.  The  Chrif- 
tian  foldier  muft  always  be  upon  his  guard  ;  more  a- 
fraid  of  difplealing  his  Captain  by  his  negligence,  and 
by  what  he  may  fall  into  in  confequence  of  that  ne- 
gligence, than  of  any  perfonal  injury  that  the  enemy 
can  do  to  himfelf. 

2dly,  If  it  is  afkcd,  What  influence  this  fear  of  God 
may  be  expeded  to  have,  in  exciting  us  to  fandify 
and  purge  ourfelves  ?  We  anfwer,  Much  every  way. 
Where  no  fear  of  God  is,  all  manner  of  wickednefs  is 
indulged  in  the  heart,  and  all  kinds  of  immorality  a- 
bound  in  the  perfon's  life.  Hence  the  royal  Pfalmiit 
conlidered  the  abounding  tranfgreflions  of  wicked 
men,  as  a  certain  evidence,  that  the  fear  of  God  was 
not  before  their  eyes  *.  If  the  fear  of  God  did  not 
prevent  tranfgreffions ;  or  if  the  want  of  that  fear  did 
not  tend  to  produce  tranfgreilion,  David's  conciulion 
would  npt  be  juft.  The  fear  of  God  imprefles  our 
minds  with  a  lenfe  of  God's  prefence,  which  is  always 
with  us,  and  of  his  omnifcient  eye  upon  us,  in  all  that 
we  do.  Under  its  influence,  the  perfon  confiders, 
that  God  is  witnefs,  not  only  to  his  outward  adions, 
but  alfo  to  the  moft  fecret  thoughts,  motions,  and  dif- 
pofitions  of  his  heart.  He  maintams  a  perfuafiGn 
that  God  cannot  be  an  indifferent  fptdator  of  any 
thing  that  he  does,— nor  even  of  any  thing  that  he  is: 
but,  as  he  muit  approve  all  that  is  agreeable  to  his 

laWj, 

*  Pfal.  xxxvi.  z. 


On  Go f pel  Principles^  483 

law, — fo  he  mnfl:  difapprove  all  that  is  contrary  to  it, 
and  be  highly  difpleafed  therewith. — Influenced  by 
this  fear,  we  look  forward  continually  to  the  folemn 
account  that  we  mufl  give  to  God,  in  a  little,  of  all 
the  deeds  done  in  the  body ;  and  to  that  impartial 
fentence  which  we  mufl:  then  receive,  according  as 
our  works  fiiail  be.  And  if  thefe  confiderations  do 
not  induce  us  to  the  ftudy  of  hoUnefs,  furely  no  other 
confiderations  will. 

The  fearer  of  God  knows  that  fin  is  that  abomin- 
able thing  which  God  hates,  by  which  he  is  diflionour- 
ed,  and  prov6ked  to  anger,  even  againft  his  dearefl: 
children  ;  and,  as  he  would  efcape  the  Divine  difplea- 
fure,  he  endeavours  to  cleanje  himfelf  from  all  filthU 
nejs,  hoxh  of  the  Jie/h  and  oi  ih^  Jpirit, — H6  knows 
that  hoHnefs,  even  the  perfection  of  it,  is  what  God 
loves,  and  requires  of  all  his  worfliippers.  He  is  fen-^ 
lible  that  the  negled  of  what  God  requires  is  as  dif- 
pleaflng  to  him  as  what  he  forbids.  He  is  aware  that 
without  holinefs  no  man  can  fee  the  Lord ;  and  that 
without  the  fight  of  .God's  face  there  can  be  no  hap- 
pinefs  adapted  to  the  nature  or  capacity  of  a  rational 
foul.  Therefore,  as  he  wiflies  to  be  acceptable  in 
God's  fight,  and  eternally  to  enjoy  the  beatific  vifion 
of  his  glory,  he  fl:rives  to  psrfe^  holinefs^  in  the  fear  of 
God. 

ill.  The  lafl:  thing  propofed,  on  the  dodrinal  part 
of  our  fubjed — was  to  confider  a  little  the  argument, 
by  which  this  exhortation  is  enforced ;  as  it  is  expreil 
in  the  firfl:  words  of  the  verfe,  Having  therefore  thefe 
promifes.     And  here  two  things  are  to  be  enquired  : 

ly?,  What  promifes  are  they  to  which  the  Spirit  of 
God  here  refers? 

3  O  2  2dly^ 


484  Holinefs  iiicalcuted 

idly.  What  influence  thefe  promifes  fhould  have 
in  exciting  us  to  dihgence  in  both  the  parts  of  fandi- 
lication  ? 

-  With  regard  to  the  firfl — All  the  promifes  of  the 
gofpel  are  left  to  all  that  hear  it.  And  there  is  no 
promife — belonging  to  the  covenant  of  grace,  that 
may  not  have  influence  to  excite  us  to  the  duty  here 
enjoined;  as  might  be  flievved  at  large,  were  it  poflible 
for  us  to  go  through  them  all.  But  it  is  manifeft  that 
the  apoftle,  in  thefe  words,  has  a  fpecial  eye  to  thofe 
promifes,  which  he  had  mentioned  in  the  preceding 
verfes.  To  thefe,  therefore,  we  fhali,  at  prefent,  con- 
fine ourfelves.     And  particularly, 

I .  We  have  a  promife  of  God's  gracious  prefence,  in  the 
Church,  and  in  the  hearts  of  behevers — I  will  dwell 
in  them,  and  walk  in  them,  or  among  them — as  fpme 
read  it  *.— -We  need  not  detain  you  to  enquire,  in 
what  part  of  Old  Teftament  fcripture  God  hath  faid 
this.  Though  it  is  not  to  be  found  in  fo  many  words, 
the  fenfe  of  it  is  exprefl  in  various  paflages.  He  feems 
to  have  a  particular  viev/  to  what  we  have.  Lev. 
xxvi.  II,  12.  /  %vill  fet  my  tabernacle  among  you: 
and  my  foul Jh all  not  abhor  you,  And  I  will  walk  a- 
7jiG?ig  you,  and  'will  be  your  God,  and  ye  poall  be  my 
people. — But,  as  the  Spirit  of  God  fpake  by  this  a- 
pollle,  as  well  as  by  the  Old  Teflament  prophets,  his 
mentioning  this  as  a  promife  of  God,  is  fufficient  jto 
render  it  fuch,  if  it  had  not  been  fo  before.  Now,  by 
this  promife  we  are  afllired,  that  as  God  dwelt,  by  the 
vifible  fymbols  of  his  prefence,  in  the  temple  at  Jeru- 
falem,  fo  he  dwells,  and  always  will  dwell,  in  refped 
of  his  gracious  prefence,  in  the  Church,  and  in  every 
*  part 

*Chap.  vi.  i6» 


On  Go/pel  PrindpTes,  4S5 

part  ofit,  by  means  of  his  own  ordinances;  in  wliate- 
"ver  part  of  the  world  thefe  are  regularly  adminillred. 
It  is  of  the  New  Teilament  Church,*  rather  than  of ' 
Jerufalem,  her  type,  that  God  fays  this  is  my  reftjor 
ever,  here  will  I  dwell ;  for  I  have  defired  it.^  la 
like  manner,  he  dv/ells  ia  the  heart  of  every  genuine 
Chridian..  As  the  Church  in  general  is  the  temple  of 
God,  every  true  member  of  the  Church  is,  as  it  were, 
an  apartment  in  that  temple.  In  the  literal  temple, 
there  was  but  one  particular  apartment,  where  God 
was  peculiarly  faid  to  dwell;  viz  the  moll  holy  place, 
within  the  veil.  But  he  dwells  in  every  part  of  this 
fpiritual  temple ;  and  is  as  really  prefent,  in  the  heart 
of  every  Chriilian,  as  he  was  tipon  the  rnercy-fcat, 
betw^een  the  cherubims.  His  prefence  in  the  Church 
is  neither  inactive  on  his  part,  nor  unprofitable  to  her,' 
or  to  her  members.  He  not  only  dwells,  but  walks; 
in  her,  and  among  them.  If  a  man  fits  ftill  in  any" 
place,  and  does  nothing,  his  prefence  can  be  of  liitle 
ufe. — But  if  he  walks  up  and  down,  he  fees  every  thing 
as  he  pafies; — He  finds  pleafure  in  his  walk,  and  is  in 
cafe  to  take  fuch  methods  for  the  management  and 
improvement  of  every  thing  about  the  place,  as  may 
be  moil  for  advantage.  So  God  takes  pleafure  in  his 
Church,  as  a  man  does  in  walking  in  his  own  garden; 
he  obferves  every  circumftance  in  her  condition,  and 
in  that  of  her  members;  and  he  manages  all  her  con» 
cerns  in  the  belt  manner. 

2.  We  have  a  promife,  that  he  will  be  our  God,  and 
^Ntjhall  he  \\\%  people  \,  This  promife  follows  the  o- 
ther,  in  the  pafiage  ah'eady  referred  to;  and  it  is  re- 
peated, in  many  pafiages  of  fcripture.  This  is  the 
great  and  cardinal  promife;  containing  the  fum  and 

fubilance 
*  PfaL  cxxxii.  14.  f  Lev.  xxvl.  is. 


486  Holinefs  inculcated 

fubflance  of  the  whole  covcn:int  of  grace,  as  it  is  made 
with  us  in  the  difpenfation  of  the  gofpel.  And  it  im* 
ports,  among  other  things, — that  God  will  graciouHy 
bring  us  within  the  bond  of  that  covenant,  by  which 
alone  he  can  be  fo  related  to  any  of  mankind ;  bring- 
ing us  into  a  Hate  of  union  to  Chrift,  and  of  favour 
with  God  through  him, — That  he  will  grant  us  a  fa- 
viv.g  interefl  in  himfelf,  as  our  portion  and  inheri- 
tance; enabling  us  to  claim  this  interefl:  by  faith;  and 
improving  for  our  advantage,  in  the  moil  elTedlual 
manner,  all  his  adorable  perfedions,  and  all  that  he 
poflelTeS! — That  he  will  do  all  that  for  us,  which  any 
people  experts  their  God  to  do  for  them ;  fubduing  our 
enemies,  delivering  us  from  fpiritual  bondage,  guiding 
us  through  the  wildernefs  of  this  world,  and  bringing 
us  at  laft,  to  poiiefs  a  city  that  bath  foundations^  whofe 
builder  and  maker  is  God, 

By  the  fame  promife  we  have  fecurity,  that  his  pro- 
priety in  us,  as  his  people,  fhall  be  acknowledged  both 
en  his  part  and  on  ours;  on  our  part,  by  a  folemn  and 
hearty  dedication  of  ourfelves  to  him,  and  on  his  part, 
by  a  gracious  acceptance  of  that  dedication;  for,  as  he 
will  have  none  to  be  his  people  but  fuch  as  are  made 
willing  in  the  day  of  his  power; — fo  neither  could  our 
confent  make  us  his  peculiar  property,  without  his  ac- 
ceptance. Both  thefe  are  therefore  fecured  by  the 
promife,  that  we  fhall  be  his  people. — It  likewife  af- 
fords fecurity,  that,  by  his  grace,  we  Ihall  be  enabled, 
to  live  as  becomes  his  people,  worfhipping  him  ac- 
cording to  his  appointment,  and  walking  with  him  in 
the  ways  of  new  obedience.  We  cannot  be  his  peo- 
ple without  this;  and  therefore  his  engaging  that  we 
ihall  be  his  people,  aiTures  us  that  he  will  enable  us  to 

it; 


On  Go/pel  principles*  487 

it;  for  he  does  not  leave  it  to  any  other  to  fulfil  his' 
gracious  engagements. 

3.  We  have  a  promife  that  God  uill  graciouily  7'e- 
ceive  us  *.  By  nature  we  are  all  unclean  and  hate- 
ful in  the  fight  of  God.  We  are  therefore  excludetl 
from  his  favour,  and  juflly  fliut  out  of  his  gracious  pre- 
fence.  Neither  our  perfons  nor  our  fcrvices  are  cvxi-^ 
blc  of  being  accepted  of  him.  But  when  a  perfo!)  is 
united  to  Chriil,  and  clothed  with  his  righteournvris  ; 
as  all  his  fins  are  forgiven,  fo  his  perfon  is  accepted  ns 
righteous  in  the  fight  of  God;  he  is  rellored  to  favour p 
and,  from  that  time  forward,  God  accepts  his  gifts  aad 
fervices,  though  ftill  imperfecl  and  defiled,  as  they 
proceed  from  him ;  becaufe  they  arc  perfumed  and 
purified  by  the  mediation  of  Chrifi:.  And  the  man  is 
honoured  to  have  fellov/ibip  with  the  Father,  and  with 
his  Son  Jefus  Chriit. 

This  promife  is  conditionally  expreil,  though  the 
others  run  in  an  ab folate  form.  It  is  upon  our  com- 
ing out  from  among  a  wicked  world,  and  abftaining 
from  the  practice  of  fin,  here  called  touching  tht  un- 
clean thing,  that  we  may  hope  to  be  graciouily  accept- 
ed of  God.  Not  that  there  is  any  merit  in  our  fo 
coming  out  and  abfiaining,  to  procure  for  us  this  gra- 
cious acceptance.  Neither  are  we  required  fo  to  come 
out  and  abfiain,  wdthout  God's  gracious  afililance. 
But  it  is  plain,  that  while  we  continue  among  the 
wicked,  we  are  wicked, — and  therefore  our  perfons 
are  incapable  of  acceptance.  And,  while  wc  indulge 
ourfclves  in  touching  the  unclean  thing,  our  pretends 
ed  fervices  are  all  but  fpleiulid  fins;  and  fin  can  ne- 
ver be  an  objedl  of  acceptance  before  God.  The  man, 
tlierefore,  who  ftill  cleaves  to  tiie  practice  of  fin,  and 

to 

*  Chap.  vi.  17. 


488  HoUnefs  incidca ted 


^       % 


'to  the  fociety  of  linners,  pretends  in  vain  to  hope 
for  the  accompliiliTnent  of  this  promife  in  that. way. 
But  this,  and  all  other  promifes,  which  are  fo  ex- 
preft,  are  called  conditional,  only  in  a  very  improper 
fen-'e.  It  has  been  prew^ed,  jn  a  foregoing  difcourfe, 
that  the  covenant  of  ^race,  as  made  \fith  us  through 
Chrift,  is  abiolutely  free  and  iinconditional.  The 
rijihteoufnefs  of  Chvift  iinputed  to  us — is  that  which 
a  one  founds  our  title  to,  all  the  promifes,  and  to  all 
the  bleffnigs  promiled^^l^^^^  it  is 

on.  that  footing  alone,  that  our  perfons  and  fervices  are 
accepted  of  God.  Nothing  is  required  of  us,  as  the 
ground  of  our  title  to  the  accompliiliment  of  this  or 
any  othjer  promife..  An<l  noching  is  required  of  us,  in 
this,  or  ,a,^y, other  part  of  fcripture,  that  is  not  fecured 
to  us,  by  tjie  promiie  of  Go^,  in  forne  other  paiTage,- 
Tliough  it  is  our  duty,.  t9i.cqnie  out  froni  the  wicked 
world,  aad  though ^aUif^altCiiriftian&j^'^fiabled,  in 
fqipe  degree*  to  perform  the  duty  ;  yet  their  being  fo 
enabled  is  the  work  of  Divine  grace  in  them, .  What 
our  Lord  faid  to  his  difcipies,  is  equally  true  with  re- 
gard to  all  Chriftians,  to, the  end  of  i\m^-^le  have 
7iGt  chojen  fji^^  hit  I  have,  cbQfai  again,  bf^ 

cauje  L  have,  chofon  you  out  of  the  world,  therefore  the 
'woddhateth  you  "'K  As  it  belongs  :fpdiim  ,tQ  bring 
in  all  bis  iheep,  intp  h.i^  own  f^^^iq^  i^.belongs,  to 
him  tO:gat)ier  thej:^,J:)y  |^e  wpiing  of  his  Holy  Spirit, 
from  among  the  w^orid  that  iietn  in  v.ickednefs,  and 
be  has  gracioufiy  prumifed  to  do  ^0  :  I  will  bring  thy 
fetd  from  the  euji,  and  gather  thee  from  the  wejL  I 
nxjiiljcty  ti-  the  ncrtb  gi-^e  iip,  and  to  the  fouth  keep  not 
hack  :_b'ing  my  fon^  jroni  tar,  and  my  daughters  J  ram 
the  ends  of  the  earth  '\\  \  aiious  other  promifes  might 
I  be 

^  John  XV.  iC,  19.  t  Ifa.  xllii.  5,  6 


On  Go/pel  Principles^,  ^gp 

be  mentioned  to  the  fame  purpofe  ;  and  in  the  fame 
manner  might  we  prove,  did  time  permit,  that  God 
has  promifed  to  keep  us  from  touching  the  unclean 
thing. 

The  defign  of  conditional  promifes  is  not  to  encou- 
rage us  in  vain  hopes  of  receiving  any  good  from  the 
hand  of  God,  on  account  of  any  thing  that  we  can  do; 
but  to  point  out  the  proper  order  and  connexion,  in 
which  the  promifes  of  God  are  accompUfhed,  and  the 
bleflings  of  the  covenant  bellowed  ;  and,  at  the  fame 
time,  to  intimate,  that,  in  the  accomplifhment  of  fome 
promifes,  we  mull  be  adive,  as  workers  together  with 
God.  Thus,  though  we  may  expedl  a  gracious  ac- 
ceptance with  him;  we  have  no  warrant  to. look  for 
it,  unlefs  in  the  way  of  his  enabling  us  to  come  out 
from  among  our  former  companions  in  lin, — and  to  a- 
void  touching  the  unclean  thing.  i>J  either  are  we  to 
hope  that  he  will  feparate  us  from  fin,  and  from  a  fin- 
ful  world,  without  a  difpofition  and  endeavour  on  our 
part  to  be  adlive  in  forfaking  both.— If  any  man,  there- 
fore, thinks  that  he  is  accepted  of  God,  and  yet  in- 
dulges himfelf  in  the  pradice  of  fin,  or  in  keeping  fo- 
ciety  with  finners ; — or  hopes  to  be  accepted,  while 
that  continues  to  be  the  cafe,  he  deceives  himfelf,  and 
the  truth  is  not  in  him. 

4.  We  have  a  promife  of  being  received  into  God's 
family  and  made  his  fons  and  daughters  *.  To  be 
the  people  of  God  is  much  ;  but  to  be  the  children  of 
God  is  more :  Yet  this  honour  have  all  his  faints. 
Adam  was  the  fon  of  God,  in  his  original  eilate,  as 
being  created  by  him,  after  his  own  image  and  like-_ 
jiefs.  But  Chriftians,  after  having  been  the  children 
of  the  devil,  in  their  natural  eftate,  are  created  anew 
*  3  P  in 

*  Chap.  vi.  ult. 


^^  Holinefs  inculcated 

in  Chriil  Jefus,  after  the  image  of  him  that  made  the^n* 
And,  by  a  judicial  fentence  of  the  court  of  heavdn, 
they  are  adopted  into  his  family,  and  declared  to  have 
a  title  in  law,  to  all  the  privileges  of  his  children.  Be- 
hold  what  maimer  of  love,  the  Father,  hath  bejiowed 
upon  us,  that  we  /hould  he  called  the  Jons  of  God. 
~    Now,  in  promifing  to  make  us  his  fons  and  daugh- 
ters, God  affords  us  fecurity, — That  we  fhall  always 
have  that  place  in  his  heart,  that  children   have,  or 
ought  to  have  in  the  heart  of  their  father.     God  loves 
his  people,  cares  for  them,  fympathifes  with  thenis 
and  takes  pleafurc  in  them,  as  a  father  in  the  children 
of  his  own  bowels ;  and  that  not  only  when  they  be- 
have towards  hijn  as  that  relation  calls  for, — but  even 
w^hen  they  fhamefully  trample  upon  his  authority,  and 
deny    him   a  father's  honour. — it  contains   fecurity, 
that  he  will  do  all  for  us,  that  a  dutiful  and  loving 
father  may  be  expeded  to  do  for  his  children.     He 
will  feed  us  at  his  own  expence,  and  at  his  own  table. 
He  will  clothe  us  with  the  robe  of  righteoufnefs,  and 
deck  us  with  the  garments  of  falvation.     He  will  pr9- 
tecl  us  from  every  enemy;  and  in  every  cafe  of  danger. 
He  will  himfelf  inftrud  us  in  all  ufefui  knowledge,  and 
train  us  up  for  the  place  he  intends  us  to  occupy,  and 
for  the  bulinefs  in  which  we  are  to  be  finally  employ- 
ed.    And,  at  lafl,  he  will  make  us  completely  happy, 
in  poireffion  of  the  family-inheritance— It  fecures  to 
lis  the  Spirit  of  adoption,  under  whofe  influence  we 
may  cry,  Abba,  Father;  claiming  that  relation  to  him; 
applying  to  him,  as  our  father,  for  all  that  we  need; 
forfaking  all  prodigal  courfes,  and  living  agreeably  to 
the  charader  of  his  children. — And,  in  a  word.  This 
promile  encourages  us  to  hope,  that  we  fliall  enjoy  all 
the  privileges,  immunities,  and  dignities  of  his  children, 

£ven 


On  Go/pel  Principled  491 

Even  in  this  world  we  (liall  enjoy  them,  in  a  manner 
adapted  to  our  prefent  imperfed:  ftate  ;  and  we  fhall 
enjoy  them  in  a  perfedl,  undifturbed,  and  uninterrupted 
manner,  in  the  world  to  come.  What  thefe  are  can- 
not be  told  ;  for  it  doth  ?iot  jet  appear,  either  what 
wejhall  he,  or  what  we  fliall  enjoy.  But  we  know 
that  we  (hall  have  an  eternal  refidence  in  his  houfe, 
an  unalienable  intereft  in  all  that  he  poflTefTes, — a  per- 
petual and  growing  intimacy  with  himfelf,— an  in- 
Crealing  conformity  to  his  image,— -and  an  everlafting 
advancement  above  all  that  are  not  partakers  of  the 
fame  dignity. 

In  anfwer  to  the  fecond  enquiry,  viz.  What  influ- 
ence thefe  promifes,  and  others  conneded  with  them, 
lliould  have,  in  exciting  us  to  comply  with  the  exhor- 
tation in  the  text  .^  the  following  tilings  are  to  be  ob- 
ferved : 

Our  having  fuch  promifes  left  us,  is  itfelf  a  benefit, 
calling  for  fuch  a  return.  The  promifes  of  men,  e- 
fpecially  of  great  men,  are  often  made  without  any 
refolution  to  perform  them.  And  often,  where  there 
was  fuch  a  refolution,  it  is  changed,  on  account  of  a 
fuppofed  change  of  circumftances  \  or  it  is  forgotten 
that  ever  fuch  promifes  were  made.  Hence  the  ma- 
king of  fuch  promifes,  inftead  of  being  a  benefit,  proves 
a  very  great  injury  to  thole  who  truit  in  them.  But 
none  of  thefe  things  can  take  place  with  God.  He  is 
faithful  who  hath  promifed,  as  well  as  able  to  perform 
it.  Never  did  he  make  a  promife,,  without  an  unfeign- 
ed intention  to  perform  it,  to  all  who  truited  in  it. 
Never  did  he  forget  any  promife  that  he  had  made  ; 
but  often  he  gives  proof  that  he  remembers  them,  af- 
ter they  had  been  fhamefuily  forgotten  by  thofe  to 

3  P  2  whom 


492i  Holinejs  inculcated 

they  were  given.     Never  did  any  change  of  circum- 
flances  produce  a  change  of  mind  in  him ;  for  no 
change  can  take  place,  which  he  did  not  forefee  when 
the  promife  was  made.     Nor  was  there  ever  a  perfon, 
who  could  juftly  charge  him  with  a  breach  of  promife. 
He  is  not  a  man,  that  hejhouldlie;  nor  the/on  of  man^ 
that  he  fhould  repent.     His  promife,  therefore,  may  be 
firmly  relied  on,  as  an  infallible  fecurity  for  all  that  is 
contained  in  it.     And  furely  our  warmeft  gratitude  is 
due  to  him  who  has  given  us  this  fecurity.    Indeed,  as 
faith  in  the   promife  anticipates  the  happinefs  that 
fliall  arife  from  the  accomplifliment  of  it ;  fo  it  is  our 
duty  to  anticipate  that  gratitude,  which  will  be  due 
to  him  when  the  promife  is  finally  accomplifhed.    We 
ought  to  be  grateful  for  what  we  hope  to  enjoy,  as 
well  as  for  what  we  already  poflefs.     And  there  is  no 
way  in  which  we  can  exprefs  our  gratitude  to  God 
acceptably,  without  endeavouring  to  cleanfe  ourfelves, 
and  be  holy ;  for  there  is  nothing  elfe  in  which  he 
has  fo  much  pleafure — He  that  offereth  praife  glori- 
fies him.     But  even  vocal  praife  is  a  mockery  of  him, 
where  it  is  not  accompanied  with  the  fludy  and  prac- 
tite  of  holinefs. 

Befidcs,  by  the  promifes  of  God  we  are  furnifhed 
with  fecurity,  that,  if  we  are  fincerely  employed  in 
what  is  here  recommended,  our  endeavours  fhall  be 
crowned  with  fuccefs.  It  is  folly  to  fet  about  any 
work,  without  firft  counting  the  coaft,  that  we  may 
know  if  we  are  able  to  finifh  it.  As  to  the  work  of 
our  fandlification,  if  we  know  ourfelves,  we  muft  be 
fenfible  that  we  haVe  no  fufficient  ftrength  for  it  in 
ourfelves ;  and  that  we  never  can  fucceed  in  it,  by 
means  of  any  help  that  fellow- creatures  can  give  us. 
It  is  God  alone  who  can  give  us  fuccefs  in  this  work. 

And 


On  Gojpel  Frlncipfes,  493 

And  unlefs  we  look  for  his  affiftance  and  co-operation, 
we  cannot  rationally  fet  forward  in  it.  But  fach  af- 
liftance  he  has  promifed  ;  and,  in  a  believing  depend- 
ence upon  his  promife,  we  may  fet  about  it,  in  a  fenfe 
of  our  own  weaknefs ;  and  yet  in  the  firm  affurance, 
that  our  labour  (hall  not  be  in  vain. — Hence  thatex-^ 
hortation,  dehveredby  this  apoftle,  to  the  PhiUppians, 
Work  out  your  own  falvation  with  fear  and  trembling; 
for  it  is  God  that  worketh  in  you,  both  to  will  and  to 
do  of  his  good  pleafare  *.  The  force  of  his  reafoning 
may  not  be  very  obvious  to  a  carnal  eye.  Speaking 
after  the  manner  of  men,  he  would  either  have  faid, 

*  Work  out  your  own  falvation ;  for  you  muft  do  it 
'  yourfelves,  God  will  neither  work  in  you  to  will  nor 

*  to  do  :'  Or  elfe  he  would  have  reafoned  thus,  *  You 

*  need  not  attempt  to  work  out  your  own  falvation, 

*  for  you  are  utterly  incapable  of  accomplifhing  it. — • 
'  It  is  God  alone  w^ho  can  efFedually  work  in  you,  ei- 

*  ther  to  will  or  to  do.'  Either  of  thefe  advices  would 
have  been  pernicious.  And  in  either  cafe  the  reafon- 
ing would  have  been  fallacious.  B-ut  he  reafons  in  a 
manner  oppoiite  to  both.  He  takes  it  for  granted,  on 
the  one  hand,  that  we  can  do  nothing  of  ourfelves  ; 
but  he  does  not  therefore  encourage  us  to  lie  ftill  and 
be  inadive,  waiting  till  we  feel  God  working  in  us : 
and,  on  the  other  hand,  that  our  falvation  will  not  be 
accomplifhed  without  our  own  adivity ; — though  he 
does  not  therefore  encourage  us  to  attempt  any 
thing  in  our  own  ftrength.  He  teaches  us  to  draw 
our  principal  encouragement  to  be  active  from  the 
confideration  that  God  is  ready  to  furnifh  us  both 
with  will  and  ftrength  to  be  fo. — *  I  exhort  you,» 
would  he  fay,  •  to  be  diligent  in  working  out  your 
*  own    falvation, — particularly  by  purging  yourfelves 

*  from 

*  Phil  ii.  13. 


494  HoUnefs  inculcated 

*  from    your    natural    corruption,  and   growing   in 

*  holinefs:    But  I  know  you  may  objedl  the  impoffi-* 

*  bility  of  your  complying  with  the  exhortation. 
'  You  can  neither  accomplilli  your  own  falvation,  if 

*  you  would,   nor  can  you,  of  yourfelves,  fo  far  con- 

*  quer  the  hardnefs  and  obftinate  impenitence  of  your 

*  own  hearts,  as  to  be  thoroughly  wilhng  to  be  fandi- 

*  fied  and  faved  in  God's  way.  But  I  have  a  ready  an- 

*  fwer  to  this  objeclion  :    God  has  gracioufly  promifed 

*  to  make  you  both  willing  and  able  to  do  what  he 

*  requires  of  you,  in  this  and  in  every  other  refped. 
'  He  is  ready  to  accomplifli  his  promife:  and,  though 
'  it  is  impoffible  for  him  to  give  you  affiftance  or  fuc- 
'  cefs  in  a  work  in  which  you  are  not  employed;  yet, 
'  the  moment  you  fet  about  it  in  earneft,  you  fliall  find 

*  him  working  in  you,  both  to  will  and  to  do  of  his 

*  good  pleafure.' 

Moreover,  if  w^e  have  fuch  promifes,  and  hope  for 
the  accompliiliment  of  them,  it  mud  be  neGeffary, 
that  we  labour  to  be  fit  for  the  enjoyment  of  what  is 
promifed.  Who,  that  hopes  for  a  large  inheritance, 
and  a  dignified  place  in  fociety,  is  not  educated  be- 
times, in  a  manner  correfponding  to  his  intended  fta- 
tion? — We  have  fecurity,  in  the  promife  of  God, 
for  the  final  enjoyment  of  God,  as  our  portion  and  in- 
heritance :  We  are,  at  the  fame  time,  alTured,  that 
without  holinefs  no  man  can  fee  God.  And  fliall  we 
not  flrenuoully  endeavour  to  be  prepared  for  fuch  a 
happinefs,  and  to  be  capable  of  it?— What  man,  that 
expeds  fome  honourable  and  lucrative  employment^ 
will  not  previoully  endeavour  to  quahfy  himfelf  for 
tlifcharging  the  bufinefs  of  his  place?  God  has  promi- 
fed us  a  place  in  his  family,  where  v/e  fliall  both  ferve 
him  and  fee  his  face.     But  we  can  neither  ferve  him 

nor 


On  Go/pel  Principles^  495 

nor  fee  his  face  without  holinefs ;  nor  can  we  do  either, 
in  that  perfection  which  the  promife  fecures,  without 
perfect  holinefs.     Indeed,  it  is  utterly  impoffible  that 
the  happinefs  promifed  to  the  people  of  God  in  ano- 
ther world — can  ever  be  enjoyed  without  holinefs. 
Thofe  filthy  appetites  and  defires,  whether  of  the  flefh 
or  fpirit,  that  reign  in  unrenewed  men,  could  find  no 
gratification  in  heaven ;  and  therefore  an  unholy  man 
would  there  be  miferable,  through  the  want  of  what 
he  defires.     All  the  exercifes,  and  all  the  enjoyments 
of  that  place  of  bleflednefs,  are  perfedlly  holy ;  and 
no  man  can  feel  fatisfadtion  in  either,  till  he  have  per- 
feded  holinefs,  in  the  fear  of  God.     Either  we  muft 
comply  with  the  exhortation  in  the  text,  or  w^e  mufl: 
renounce  all  hope  of  happinefs,  even  in  the  accom- 
plifliment  of  all  the  promifes  of  God. 

In  a  word,  Every  particular  promife,  contained  in 
the  gofpel  of  Chrifl:,  furnifhes  a  correfponding  argu- 
ment for  the  iludy  of  holinefs,  in  both  its  branches. 
Were  it  poflible  to  run  over  all  the  promifes  in  the 
Bible,  it  would  be  eafy  to  denionfi:rate  this  concerning 
each.  It  (hall  fuffice  to  fliew  that  it  is  fo  with  regard 
to  thofe  promifes  above  mentioned,  to  which  the  text 
more  immediately  refers. — If  we  have  a  promife  of 
God's  dwelling  in  us  and  walking  among  us,  fliall 
we  not  endeavour  to  prepare  him  an  habitation?  Be- 
ing infinitely  holy  himfelf,  he  cannot  dwell  with 
pollution.  And,  as  our  hearts,  and  even  our  bodies 
are  his  temples,  we  mull  give  up  all  hope  of  the 
accompUfhment  of  this  promife,  unlefs  we  purge 
ourfelves,  and  aim  at  perfedl  hohnefs,  as  the  text  re- 
quires.— The  promife  that  he  will  be  our  God,  and 
that  we  fiiall  be  his  people,  includes  an  engagement, 
that  we  iliail  f'irve  him,  and  live  to  him  as  our  God, 

and 


49^  Holinefs  inculcated 

and  (hall  walk  as  becomes  his  people.  This  we  can^ 
not  do  without  being  holy.  And  furely  a  promife  that 
we  (hall  be  holy,  infures  fuccefs  to  our  endeavours, 
and  ought  greatly  to  animate  our  ftrivings  after  it.-^ 
The  promife  of  receiving  us  gracioully,  upon  our  co- 
ming out  from  among  the  wicked,  and  abftaining  from 
fin,  is  a  material  declaration  that  we  cannot  be  acr 
cepted  of  him,  while  we  continue  in  fin.  We  muft 
therefore  cleanfe  ourfelves  and  be  holy,  if  we  hope  for 
the  acceptance  of  our  perfons  or  fervices. — And  if  he 
has  promifed  to  be  our  Father,  and  to  make  us  his 
fons  and  daughters, — is  it  not  proper  and  neceffary  that 
we  ft  rive  to  refemble  him,  and  fo  to  be  children  beco- 
ming fuch  a  Father  ?  Would  it  not  be  grofsly  abfurd 
for  the  fon  of  an  earthly  king,  to  be  a  wilUng  flave 
to  his  greateft  enemy ;  clothed  in  rags,  ftarving  with 
hunger,  and  feeding  fwine,  in  a  far  country,  while  he 
had  accefs  to  return  to  his  father's  houfe  ?  Yet  this  is 
an  image,  by  which  infinite  Wifdom  has  chofen  to  re- 
prefent  your  natural  eftate  of  filthjnefs  and  pollution. 
And  fhall  you  hope  to  be  acknowledged  as  fons  of 
God,  and  yet  continue  in  that  condition  ?  Nay,  my 
brethren,T-Let  us  defert  the  fervice  of  our  former 
mafter;  let  us  forfake  our  vile  lufts,  thofe  fwine  thkt 
Satan  employs  us  to  feed ;  let  us  ceafe  to  expecl  fatis- 
fadion  in  thofe  empty  hufks,  by  which  thefe  lufts  are 
ROuriQied ;  let  us  return  fpeedily  to  the  houfe  of  our 
heavenly  Father,  putting  oft*  the  filthy  rags  of  our  own 
righteoufnefs, — let  us  put  on  the  beft  robe,  which,  by 
our  Father's  commiflioli,  is  brought  forth  to  us  in  the 
gofpel;  even  the  robe  of  imputed  righteoufnefs.  Put- 
ting off  the  old  man  with  his  deeds,  let  us  put  on  the 
garment  of  inherent  hohnefs ;  and  daily  let  us  wafti 
this  garment,  and  make  it  more  and  more  white  in  the 

2  blood 


On  Go/pel  Principles.  497 

blood  of  the  Lamb.  Let  us  never  defift  from  our  en» 
deavours  to  clean fe  ourfelves, — nor  from  preffing  after 
pcrfedioii  in  holinefs,  till,  like  the  King's  daughter, 
we  be  all  glorious  within;-^ till  it  may  be  fuid  to  Chrift 
concerning  us,  as  it  was  to  Gideon  concerning  his  bre- 
thren— they  are  as  thou  arty  each  one  refeniblinj  the 
children  of  a  king. 

We  are  now  to  conclude  with  fome  application  of 
the  fubjecl.     And,  that  we  detain  you  not  too  long, 
we  Ihall  juft  mention  v/hat  might  have  been  infifted  ~ 
upon  at  large. 

The  fubjecl  affords  us  much  ufeful  information  — 
It  fets  before  us  the  nithy  and  polluted  ftate  in  which 
all  mankind  are  by  nature.  We  could  have  no  need  of 
cleanfing  if  vv'e  were  not  defiled.  But  there  is  filthinefs 
(cleaving  both  to  the  flefh  and  fpirit.  And  this  is  the 
cafe, -in  a  great  degree,  even  with  the  moft  advan-' 
ced  Chriftians,  in  this  life;  otherwise  this  exhortarion 
would  be  of  no  ufe  to  them.  Saints  and  finners,  in 
this  mortal  flate  may  all  join  in  the  prophet's  confef- 
fion;  We  are  all  as  an  unclean  thinj,  a  fid  all  our  njb- 
teoufncjjes  are  as  filthy  rags  *. — It  points  out  the  inef- 
timable  privilege  of  all  that  hear  the  gofpel,  in  that 
they  have  all  the  promiies  of  the  gofpel  exhibited  and 
left  unto  them, — to  be  received,  embraced  and  impro- 
ved, for  all  the  purpofes  of  falvution;  and  particular- 
ly for  the  purpofe  here  mentioned,  it  cannot  be 
doubted,  but  the  greateft  linners  have  moil  need  to 
cleanfe  themfelves.  And  if  the  exhortarion  belongs 
to  them,  to  them  alfo  mutl  the  promifes  belong,  by 
which  we  fliould  be  encouraged  ro  comply  wilh  the 
exhortation.  Yes,  linner,  however  juflly  you  deferve 
all  the  wrath  denounced  v-n  the  cox^nant  of  works, — 
^  3  Q^  yoti 

*iia.k:v.  6, 


49^  HoUnefs  inculcated 

you  are  welcome  to  «li  the  promiles,  and  to  all  the 
bleffings  promifed  iii  the  covenant  of  grace. — It  fhews 
the  happy  difference  between  thofe  two  covenants. 
The  firft  covenant  alfo  had  its  promife, — and  that  pro- 
mife  afforded  a  motive  to  obedience ;  but,  according 
to  it,  man's  obedience  was  the  foundation  of  his  title 
to  the  promife ;  vi^hereas,  by  the  covenant  of  grace, 
pur  previous  title  to  the  promife   is  the  leading  mo- 
tive of  our  obedience.      By  that  covenant,  holinefs 
was  necelTary  to  found  our  claim  to  happinefs,  by  this 
a  fare  profpedl:  of.happinefs,  purchafed  for  us  by  the 
obedience  and  death  of  Chrift,   affords   a  nobler  ex- 
citement  to  the  fludy  of  holinefs.     Under  that  we 
mufl  have  laboured  to  perfect  holinefs,  like  a  hired 
fervant  in  the  hope  of  his  wages,  or  like  a  flave  in  fear 
of  the  whip  of  a  cruel  mailer;  but  under  this  new  and 
well  ordered  covenant,  we  prefs  after  holinefs,  under 
the  influence  of  the  Spirit  of  adoption,  drawn,  power- 
fully  but  fweetly,   by  the  cords    of  gratitude  and 
love, — 

From  this  fubjedl  it  appears,  That  the  dodlrine  of 
.falvation  by  Divine  grace,  through  faith,  is  fo  far  from 
being  inimical  to  holinefs,  or  from  encouraging  any 
to  think  holinefs  unneceffary, — that  it  fets  the  necef- 
lity  of  it  in  the  cleareit  light,  and  affords  the  moil 
powerful  motives  to  it.  Holinefs,  mdeed,  is  not  ne- 
ceffary  to  entitle  us  to  faivation,  but  it  is  neceffary  to 
fit  us  for  it :  Yea,  holinefs  is  a  principal  branch  oi  that 
falvation  v^^hich  Divine  grace  beilovvs.  Tfie  command 
of  God  requires  holinefs  ;  and  though  that  command, 
to  the  Chriflian,  is  no  longer  armed  with  a  penal  fanc- 
tion,  its  authority  is  not  therefore  the  lefs  refpeded. 
Though  God  has  not  given  us  the  fpirit  of  fear,  he  has 
endued  us  with  the  fpirit  of  love  ;  and  furely  this  will 

not 


On  Gojpel  Principles.  499 

not  have  lefs  influence  than  the  other,  to  produce  in 
us  a  due  refped  to  all  his  commandments. — The  ho- 
linefs  of  God  makes  it  necelTary  that  we  ihoald  be  ho- 
ly;  for  otherwife  it  is  impoflible  that  we  fhould  be  ad- 
mitted into  his  prefence.  Yea,  the  nature  of  things 
makes  it  neceflary ;  feeing  without  it  we  could  not  be 
happy,  in  the  pofleffion  of  that  falvation  which  is  pro- 
mifed  us.  Place  an  unholy  perfon  in  heaven,  and  he 
will  be  more  miferable  than  he  could  be  in  any  other 
place, — hell  only  excepted. — Neither  is  holinefs  lefs 
neceflary  becaufe  we  are  faved  through  faith;  for  faith 
and  holinefs  are  infeparably  connected.  Without 
faith  it  is  impoflible  to  plcafe  God,  and  therefore  im- 
poflible to  be  holy;  or  even  to  perform  one  act  01  ho- 
ly obedience.  Our  principal  motives  to  holinefs  mufl: 
be  drawn  from  the  promifes  of  God ;  but  th-tfe  pro- 
mifes  can  only  be  received  by  faith ;  and  furely,  till 
they  are  believed,  they  can  have  no  influence  upon 
our  minds. — How  can  that  dodrine  be  inimical  to  ho- 
linefs, which  requires  the  perfedion  of  it  ?  Does  not 
the  fame  apofl:le  who  fays  to  the  Romans,  By  grace 
are  ye  faved,  through  Jaith,  fay  alfo  to  the  Corin- 
thians, Cleanfe  your felves  from  all filthinefs  of  the  fie/h 
andfpirit,  and  perfect  holinefs  in  the  fear  of  God  ^ 
And  is  there  any  inconflftency,  between  our  adhedn^ 
to  his  dodrine  in  the  one  paflage,  and  our  following 
his  exhortation  in  the  other? — Indeed,  the  fyltexa  of 
falvation  by  grace,  which  we  hefitate  not  to  call  the 
only  fcriptural  fyftem,  is  iikewife  the  only  iyftem  up- 
on  which  holinefs  can  be  inculcated  with  effect. — ^Ar- 
minian  teachers,  exhorting  to  hohnefs,  are  like  Pha- 
raoh's tafK-mallers,  caUing  aloud  for  brick,  but  af- 
fording no  itrav/.  True  holinefs,  as  well  as  faith,  mud 
be  the  gift  of  God.     This  gift,  as  well  as  all  the  reft 

30^2  that 


goo  HoUnefs  inculcated 

,that  are  conneded  with  falvation,  mud  come  to  us, 
.in  a  way  of  fovereign  grace,  through  Chrift;  and 
it  mull:  be  received  by  faith- — All  mir-  ilrength  for 
Gleanfing  ourfelves,  and  for  perfed:ing  holinefs,  muft 
be  drawn  from  him,  tli rough  faith  in  thefe  promifes 
which  be  hath  left  us,  x\li  attempts  to  be  holy,  up- 
on any  other  plan,  will  for  ever  prove  abortive.  A 
man,  without  the  alhibnce  ol  Divine  grace,  may  at- 
tain a  ihadow  of  holinefs,  with  which  he  may  pleafe 
himfelf,  and  by  means  of  which  he  may  walk  in  a 
imootheic  way  to  deftrudtion :  But  all  th^t  holinefs 
which  leads  to  falvation,  and  is  acceptable  in  the  light 
of  God,  muit  be  the  work  of  God's  free  grace. 

This  fubject  exhibits  various  marks  of  genuine  Chrif- 
.tianityv  by  which  the  hearers  of  the  gofpel  may  try 
.themfelves.  .if  you  are  a  '  Chriflian  indeed,  you  have 
feen  yourfelf  altogether  an  unclean  thing,  covered  o- 
ver  wAth  Jilt tnnefs^  both  oi  Jie/Iy  andjpirit;  you  abhor 
yourllif  on  that  accoupt,  and  repent  in  dull  and  afhes. 
; — You  have  feen  a  beauty  in  holinefs,— on  account 
of  which  you  love  it,  and  all  thofe  who  are  adorned 
with  it ;  and  you  earneftly  defire,  yourfelf  to  be  fo 
beautified* — You  have  feen  the  promifes  of  the  gof- 
.pel,  as  direded  and  left  to  you  in  particular;  youhavp 
been  determined  to  embrace  them,  and  to  depend  up- 
on God  for  the  accompUiliment  of  them  to  yourfelf— 
TruHing  to  thefe  promifes,  and  influenced  by  grati- 
tude for  their  rich  contents,  you  habitually  ply  the 
work  of  felf-fanclihcation,  in  both  its  branches;  not 
fatisfied  with  a  mere  negative  holinefs,  you  prefs  af- 
ter politive  conformity  to  the  holy  law  of  God,  in  your 
nature,  in  your  heart,  in  your  lip,  and  in  your  life.— 
You  reft  not  in  any  ihin^;  that  you  have  attained,  and 
you  refolve  never  to  relL  in  any  thing  thc^t  you  can  at- 
tain 


On  G  of  pel  Principles*  50? 

tain  in  this  world;  but,  fenfible  of  the  imperfection  of 
all  that  you  do,  as  well  as  of  what  you  are, — and  of 
the  filthinefs  that  flill  cleaves  to  your  perfon,  and  to 
ail  your  performances,  you  prefs  towards  the  mark  of 
abfolute  perfedion,  aflured,  that,  in  due  time,  you  fhall 
reap  if  you  faint  not. — You  live  under  the  influence 
jfof  that  holy  filial  fear  of  God,  which  has  been  defcri- 
bed;  and  this  reftrains  you  from  offending  him,  while 
iihal  love  and  gratitude  animate  you  to  all  holy  obe- 
dience.—Yet,  renouncing  all  dependence  upon  your 
own  mod  flrenuaus  endeavours,  you  truft  for  all  your 
fuccefs,  and  even  for  the  fincerity  of  your  endeavours 
to  the  gracious  and  irrefiftible  operation  of  the  Spirit 
of  holinefs,  fecured  to  you  by  the  promifes  which  you 
have  in  the  word  of  God :  Having  received  Ghriil  Je- 
fas  the  Lord,  you  are  careful  daily  to  improve  him,  as 
pade  of  God  unto  you,  not  only  wifdom  and  righteouf" 
iiefs,  but  dXio  fandiijication  and  redemption. 

To  conclude,  This  fubjed  points  out,  in  the  clearefl: 
manner,  the  duty  of  all  profeffed  Chriftians,  and  the 
llrongeft  arguments  for  exciting  to  diligence  in  it. 
The  firft  and  moii  important  of  all  duties  is,  by  faith, 
to  embrace  the  promifes  of  the  gofpel.  .  They  are  all 
direded  to  you  and  tQ  your  children,  and  to  all  that  are 
^f^^  offi  ^'^^n  ^^  'many  as  the  Lord  our  God /hall  call. 
Till  thefe  are  believed,  as  the  word  of  God  to  you, 
you  can  never  perform  any  other  duty  acceptably ; 
you  can  have  no  ftrength  or  furniture  for  fuch  perfor- 
mance, nor  any  motives  of  fufficient  efficacy  to  excite 
you  to  it — Mourn  deeply,  and  habitually,  for  all  the 
filthinefs,  and  all  the  imperfection,  that  you  find  clea- 
ving to  you.  Without  this  you  never  can  be  ftrenuous 
in  your  endeavours  to  cleanfe  yourfelves,  or  to  be  per- 
fed. — lnceffan;]y  prefs  after  holinefs,  confidering  it  as 

your 


502  HoUnefs  inculcated 

your  greatefl  ornament,  as  well  as  your  reafonable  fer- 
vice.  It  is  an  ornament  to  your  Chriftian  profeflion, 
as  well  as  to  your  perfon  ;  yea,  it  is  thus  that  you  are 
called  to  adorn  the  doBrines  of  God  your  Saviour  in 
all  things, — Without  holinefs  you  cannot  enjoy  God 
in  his  ordinances ;  and  vvha'"  is  there  in  them,  worth 
enjoying,  if  he  forfake  thtm  ?  Without  it  you  can- 
not enjoy  the  efteem  or  approbation  of  good  men, 
whofe  approbation  alone  is  worth  deliring.  Every 
unholy  adion,  as  far  as  they  know  it,  proves  an  of- 
fence to  the  generation  of  God's  children.  You  can- 
not even  be  approved  by  wicked  men,  among  whom 
you  live  ;  while  the  manifefl  inconiiftency  between 
your  holy  profeflion  and  your  unholy  walk — fills  them 
with  prejudice  againft  religion,  and  hardens  them  in 
their  finful  ways,— it  mull  alfo  reprefent  you  to  them 
as  condemned  out  of  your  own  mouth,  and  brand  you 
with  the  odious  name  of  hypocrite. — Without  holi- 
nefs you  cannot  enjoy  inward  peace,  nor  the  foothing 
approbation  of  your  own  mind.  Every  fin  lays  up  a 
fund  of  future  remorfe,  and  robs  you  of  the  comfort- 
able teflimony  of  a  good  confcience. — Without  it  you 
can  have  no  fatisfying  evidence  of  the  truth  of  your  faith 
of  y<)ur  union  to(uirift,  oryourintereftin  thepromifes. 
The  dodrine  of  the  apoille  James  is  not  lefs  true  than 
that  of  his  brother  Paul.  Every  true  Chriftian  fhews  his 
faith  by  his  works ;  but  to  (hew  your  faith  without 
good  works  is  an  abfolute  impollibility.  In  one  word, 
Without  holinefs  you  can  neither  be  fit  for  death,  nor 
capable  of  happinefs  in  that  eternal  eft  ate  towards 
Avhich  you  haften.  There  is  no  place  within  the  cre- 
ation of  God,  nor  any  ftate,  ia  which  the  power  and 
goodnefs  of  God  could  place  him,  where  an  unholy 
periiiu  could  be  happy.  On  earth  he  cannot,  as  the 
cj  experience 


On  Go/pel  Principles,  503 

experience  of  almofl  fix  thoufaud  years  evinces;  be- 
caufe  all  earthly  things  are  vanity.  In  hell  he  can- 
not expedl  it ;  becaufe  there  all  unholinefs  will  be  fe- 
verely  punifhed.  And  even  in  heaven,  if  it  were  pof- 
fible  for  him  to  enter  that  holy  place,  he  could  not  be 
happy ;  becaufe  there  he  would  find  nothing  to  grati- 
fy his  unholy  deiires. — After  all,  beware  "of  depending 
upon  your  own  endeavours  in  this  matter;  but  always 
truil  in  the  Lord  that  fanEl'ifistb  you  :  And  pray  incef- 
fantly  for  the  inhabitation  and  influences  of  his  fanc- 
tifying  Spirit.  And  when  you  have  done  all^  count 
yourfelf  an  unprofitable  fervant.  Beware  of  putting 
your  own  holinefs  in  the  place  of  that  righteoufnefs 
which  is  revealed  in  the  gofpel,  from  faith  to  faith. 
Thus,  while  you  go  in  thejlrength  of  the  Lprd  God, 
fee  that  you  7nake  mention  of  his  righteoufnefs^  even  of 
his  only. 


FINIS. 


As  the  Author's  diftance  from  the  prefs  rendered  it  impoffible 
for  him  to  revife  the  proofs,  there  have  crept  into  the  work 
the  following 


)  ^ 


ERRJtA. 

Fcge     15.  Line  1<).  for  Arc 

read  is 

1      ib.' 31.  —  mtereft 

interefts 

49.  ^  —  24.  —  even  fuccefsful 

— unfuccefsful 

^^ 6f.  — .—  xg.  — -  ferious 

feries 

—     70.  —-  10.  — loie 

— —  loofe 

—     lb :  — -  ult.  —-  dminift  ration 

adminiftratlon 

... i^g, i^.  qfterAr.y 

^4ii  thing 

, -jy^,  ^. — ,     y^  yof  matter 

r^«V/ ^"nailer 

aSr.  — —  II.  — perfou 

portion 

285.  -f-"  i(>  —'  fully 

fitly 

216. II.  —  wreft 

— —  369.  — ^«  23.  - —  agreeable 

agreeably 

■ '39a •  ^-  30.  —  as 

— —  which 

mdiaed 

■     ■■■  of  vifible 

LeFer  efcapes,  confifting  in  the  omllTion  or  chai«e  of  letters  or  pciatS;,- 
%vhere  the  fenfe  condnues  obvious,  the  candid  reader  will  overlook. 


1\  » 


:mm. 


t  'f