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SERMON S

Preached on feveral

SUBJECTS

AND

OCCASIONS

By the R e v e r. e n d

Mr. / A M E S CRAIG

late Miniftcr of the Gofpel in Edinburgh.

Vol. II.

EDINBURGH,

Printed by Robert Fleming and Company, and fold
by Gavin Hamilton, and feveral other Bookfellers,
Md ccxxxiji,

1

Ill

THE

TEXTS

O F T H E

SERMONS

Vol. II.

SERMON I, II, III, IV.
Heb. XI. 16. But now they defire a better Country
that is an heavenly.

SERMON V.

Matth. xxii. 4. All Things are ready; come
to the Marriage.

S E R

«

ir The Contents.

SERMON VI.

JOHN f. 14. And we beheld his Glory.

SERMON VII, VIII.
Luke xiii. 24. Strive to enter in at the fir ait
.Gate: For many, I fay unto you , will feek t0
enter iny and jh all not he able.

SERMON IX.

Revel. 1. £, 6. Unto him that loved us , and
walhed us from our Sins in his own Blood, and
hath made us Kings and Priefis unto God and
his Father , to him be Glory and Dominion for
iter and ever. dmen.

SERMON X, XI, XII.

PsALr. xlii. n. Why art thou cafi down, 0 my
Soul ? And why art thou difquieted within me ?
Hope thou in God, for 1 [hall yet praife himt
who is the Health of my Countenance 9 and rhy
God.

SERMON XIII.

LuKE XXIV. J I. And it came to pafs, white he
ileffed them, he was parted from them, and
earned up into Heaven*

S Eft-

The Contents*

SERMON XIV.
Psal. CXVI. 12. What (hall I render unto thi
Lord for all his Benefits toward me.

SERMON XV.

Rom. XV. 13. Now the God of Hope fill yon
with all Peace and Joy in believing^ that ye
may abound in Hope, through the Power of the
Holy Ghoft.

SERMON XVI.
Jer. iv. 14. O Jerufalem, wafh thy Heart
from Wickednefs^ that thou may eft be faved :
How long /hall thy va in Thoughts lodge within
thee ?

SERMON XVII.

Psal. cxix. 113. I hate vain Thoughts', but
thy Law do I love.

SERMON XVIII.

Is A. xxvi. 9. For when thy Judgments are in the
Earth, the Inhabitants of the World fh all learn
Right eoufnefs.

SER-

VI

The Contents.

SERMON XIX,
Is A. xxvi. 10. Let Favour be /hewed to the
Wicked^ yet will he not learn Righteoufnefs9 in
the Land of Uprjghtnefs will he deal unjuftly,
and will not behold the Majeliy of the Lord.

SERMON XX, XXI.

l Cor. i. 24. But unto them which are called,
loth Jews and Greeks , Chriji the Power of
God, and the Wifdom of God.

s^y*

S E R-

SERMON I.

Heb. xi. 16;

But now they Aefire a better Country thai
is an heavenly*

N this GHapter, the Apoftk the *
Author of this Epiftle, is giv-
ing an Account of the noble
Performances of the Faith of
Believers in all Ages, from the
Beginning of the World down
to the Times of the Gofpel-dil-
penfation. In the Verts pre-
ceeding our Text, he is fpeaking of the Patriarchs
from 'Abel down to Abraham, and ver. 13. fays
he, Thefe all died in Faith not having received
the Promifes, that is, the Accomplifbment of the
Promifes, both with Reference to the earthly Ca-
naan, and alfo the heavenly ofc which the earthly
Vol. II. A was

i SERMON I.

was as a Type and Figure : But having feen them
afar off, that is, by their Faith naving had a View
or the diftant and future Accomplishment of thefc
Pfomifes, with Reference efpecially to the heavenly
Canaan ; and were perfuaded of them, that is of the
Truth and Certainty of them ; and embraced
them, as the Object of their Faith and Hope ; and
confeffed that they were Strangers and Pilgrims on
the Earth. The Words run in the Original, tfhefe
all died in Faith, not having received the Promifes3
hut having feen them afar off, and having been
perfuaded of them, and having embraced them, and
having confeffed that they were Strangers and P/A
grinis on /he Earth: Where there feems to be a par-
ttctikr Emphafis in the frequent Repetition ot the
copulative Particle andy in the Variety of Claufes
here connected together ; both to fet off the Faith
of thefe Believers . with the more Advantage, and
alfo to lay the fuller and ftronger Ground for the
Inference he makes, <ver. 14. For they that fay fucb
things, declare plainhtthat they feek a Country ;
* they that fay fuch Things, as in the preceeding
Verfe he afferts concerning the Patriarchs, that they
died in Faith, not having received the Promifes,
but faw them afar off, and were perfuaded of them,
and embraced them, and confeffed that they were Pil-
grims and Strangers on the Earth • they that fay fuch
ffiings declare plainly that they feek a Country,
that is another Country than aYiy that can be pof-
feffed on Earth.

This is the plain Language of their Faith and
Perfuafion of the Promifes of God, by which he
affured them of a future Rett ; and of the Con-
feflioa they made of their being Strangers and Pil-
grims on Earth, that they fought a Country diffe-
rent

on Heb xi. 16. j

rent both from the Land of Canaan, the PoiTeffion
of which was only promifed to Abraham's Pofteri-
ty, and in which he himfclf lived only as a Stran-
ger and Pilgrim ; and alfo a Country different from
Ur of the Caldees, out of which Abraham came :
For as he adds <ver. 15. And truly if they had been
mindful of that Country, if Abraham, and the Pa-
triarchs ddcended of him, had thought fit to take
up with that Country, and had had no higher
Views and Expectations than making a Settlement
there, they might have had Opportunity to have re-
turned to that Country, there was nothing to hinder
their returning to Ur of the Caldees : But now the*}
defire a better Country by their leaving Ur of the
Caldees, and never attempting to return to it : By
their profejfing themfslves Strangers and Pilgrims
on the Earth, ev.n while living in the Land ot &z-
naan, it plainly appears they defire another and bet-
ter Country, that is, an heavenly, it plainly appears
that Heaven itfelf, and nothing below it, was the
Country that thefe Bdkv^ff the holy Patriarchs,
Abraham, lfaac and JacoF&ved in the Faith and
Expe&atioa of, and which they made the Ob-
ject of their Deflres and Profccutions : But now they
defire a better Country that is an heavenly.

In thefe Words then we may obferve, I. That
Heaven is fet forth under the Notion of a Country
by the Apoftle, the. Country of Believers which
they defire and feek after ; and II. This heavenly
Country is by him declared to be a better Coun-
try, better than any earthly Country, even better
than Canaan itfelf.

I. Heaven is here forth by the Apoftle under the
Notion of a Country and this is done,

A % ift. In

4 SERMON I.

ift. In an Agreeablenefs to the Scripture Way of
fpeaking concerning Heaven, by which in Conde-
fcenfion to our Capacity, it is expreffed by Figures
and Metaphors borrowed rrom fenfible and earthly
Things : As for the fame Rcafon it is called a Ci-
ty, ver. 10. or this fame Chapter, where it is faid
of Abraham, tfhat he looked for a City which hath
Foundations, whofe Builder and Maker is God ; and
in the Words immediately after our Text, Where-
fore God is not ajhamed to" be called their Gody for
be hath prepared for them a City : In like Manner
we have it called a Houfe, John xiv. 2. In my Fa-
ther's Houfe there are many Man (ions, J go to prepare
a Place for you ; and 2 Cor. v. 1. For we know, fays,
the Apoftle, that if our earthly Houfe of this ^ta-
bernacle were dij/ohed, we have a Building of God,
an Houfe not made with Hands, eternal in the Hea-
vens : It is likewife called a Kingdom, a Kingdom
that cannot be moved, as in the 28. ver. of the follow-
ing xii. Chapter of this Epiftle: It is called an Inhe-
ritance, the Inherit anfyf the Saints in Light, Col.
i. 12. an eternal Inheritance, Heb. ix. 15. An In-
heritance incorruptible, undefiled, and that fadetb
not away, referred in Heaven for Believers, 1 Pet.
i. 4. It is called a Paradife, a Reft of God's Peo-
ple, and by many other Names that I fhall not
r.ow mention.

idly, Heaven is in the Text fet off under the
Notion of a Country, in Allufion to the Land of
Canaan, which was promifed to Abraham as the
Country and PolTelTion of his Pofterity : Which
Country was confidered by the Jews themfelves
as a Type of Heaven ; for, fays their Talmud, as
a learned Commentator on the Text quotes it,
JJ The earthly Canaan, and the Promife of living

in

m Heb. xi. 16. 5

cf in it for ever, was a Parable reprefenting their
cc future Happinefs in the World to come."

But I hope it will not be difagreeable to you, if
I a little further explain the Notion the Apoftle
here gives us of Heaven, by fhewing in what Re-
fpe&s it may be called the Country of Believers, as
in the, v

x. Place* Heaven may be called the Country of
Believers, as being the Place of their Nativity, I
mean their fpiritual Nativity or new Birth ; Be-
lievers are horn from above, as our Saviour tells,
John iii. 3. they derive their Birth from Heaven :
Heaven is their Country, and their native Country,
with Refped to their Regeneration or new Birth ;
according to what the Apoftle fays, Gal. iv. 2 6.
^the Jerufalem which is above is free, which is
the Mother of us all : Heaven is the Mother-city
and Native-country of Believers, in Point of their
new and fecond Birth.

idly, Heaven is the Country of Believers, as be-
ing the Place where their beft, their deareft and neareft
Friends live. There dwells God their heavenly Fa-
ther, Jefus Chrift their elder Brother, the Holy Spi-
rit their kind and powerfulComforter ; the inuU"
merable Companies of Angels, and the Spirits ofjuft
Men made perfect. Thefe are the Believers beft
Friends and deareft Relations : And the Place where
they dwell may well be called his 'Country, there
being none there to whom he is not united by the
Ties of the deareft and ftri&eft Friendfhip. A
Man may have fome Friends on Earth, efpecially
in the Land of his Nativity ; but in Heaven, all the
glorious and bleffed Inhabitants of it are the Be-
liever's dear Friends, and where can his Country fo
well be faid to be as there t

A l 3^y

6 SERMON I.

idly, Heaven is the Believer's Country, or may
be fo called, becaufe there his beft Inheritance lies.
Indeed, properly [peaking, Believers have no Inhe-
ritance on Eaith, they have all Reafon to confefs
with the Patriarchs mentioned in the Context, that
they are Pilgrims and Strangers on this Earth : Bur,
tho' they iliould have the fame Title to earthly He-
ritages that other Men have, yet their true and beft
Inheritance Iks in Heaven. There indeed they have
an Inheritance that deferves the Name, an Inheri-
tance incorruptible and undefilcd, and that fadeth not
away, referred for them, as the Apoftle calls it in
the torecited Place, i Pet. i. 4.. An Inheritance
which infinitely tranfeends all the Eftates and PclTef-
fions of Men in this World: An Inheritance that
fhall afford all defirable good Things to the Pofleflbr,
and that wirh equal Pknty and Variety to all Eter-
nity : An Inheritance that fhall ftretch out with his
Wifhes; and be for ever as large, and full, and fa-
tisfying as his Heart can defire.

qthly, Heaven may be called the Believer's Coun-
try, becaufe, as his future Inheritance lies there, fo
his prefent Supplies are derived from thence. When
Men are travelling in a Foreign Country, 'tis from
Horhe, from their own Country, that they receive
thefe Remittances of Money that ferve to defray
their Charges till they return: And Believers, who
are here in a State of Pilgrimage, Strangers on the
Earth and Sojourners as all their Fathers have been;
they have communicated to them from Heaven, the
Country above, thofe neceffary Supplies of Grace,
that ferve to carry them on thro* all the Seeps of
their Pilgrimage, till that they arrive at their Fa-
ther's Houfe in Peace.

on Heb. xi. I <5. 7

jtbly, Heaven may be called the Believer's Coun-
try, becaufe there he is to live and dwell in the En-
joyment of everlafting Reft and Bleffednefs. When-
ever a Man fettles his Abode, with a Refolution to
live there all his Life, that Place may be called his
Country; efpecially it he is naturalized, or invefted
with all the. Immunities and Privileges of the Country
or Place where he thus fettles. And it being in Hea-
ven that Believers are to live and dwell for ever :
And, in order to it, they being by the Grace of
God made Denizens of Heaven, tranflated from the
Kingdom of Darknefs to the Kingdom of God's own
dear Son ; where they (hall enjoy all the unparallel-
led Felicities of the Place, everlafting Reft and Re-
pofe after all their Toflings and Wandrings thro*
the Wildernefs of this World; where they fhall be
eafy, contented, joyful and happy above all that can
be now imagined by them : On thefe Accounts, I
fay, Heaven may well be called the Country of Be-
lievers.

But I fhall now make Application of what has
been faid in fome Inferences.

ift, Is it fo that Heaven is the Country of Believ-
ers, then this fhould teach them to look upon them-
felves but as Pilgrims on this Earth ; for thefe are
reciprocal Confequences and natively infer one ano-
ther: As they who confefs themfelves, as the Apo-
ftle fays of the Patriarchs in the Context, to be but
Strangers and Pilgrims on the Earth, do plainly there-
by declare that they feek a Country, a better and a
heavenly Country ; fo they who profefs to feek this hea-
venly Country, do thereby plainly declare that they
look upon themfelves to be but Pilgrims and Stran-
gers on the Earth. Indeed all Men may be faid to be
but Strangers and Pilgrims on the Earth, on Account

A 4 of

S SERMON I.

of their fhort Continuance there: But Believers look
upon thcmfelves asfuch, efpecially in the View they
have of another and better and heavenly Country;
where their State fhall be changed from that of
Sr rangers and Pilgrims, unto that of the fixed Pro-
prierors, and everlafting Pofieflbrs of Glory, Honour
and Immortality.

2 Is it fo that Heaven is the Country of Believ-
ers, hence we may infer that it is their Duty and
Concern to mind this their Country, and to think
mucn m it. When Men are abroad, at a Diftance
from .their own Country, where their Friends and
Relations their Intereits and Poffeflions are, they
will b- naturally led to think much on Home, or the
Place where they have fo many dear and valuable
Concerns : And furely much more does it become
Believers to think much on Heaven, the Country to
which they belong, where their deareft, moft valu-
able ar.d everlafting Interefts ly. Heavenly Mind-
ednefs well becomes thofe who profefs to belong to
the heavenly Country, and has been the Temper of
God's true Saints in all Ages : Neverthelefs, fays
pious Afaph, I am continually with thee, Pial. lxxiii.
23 j his Thoughts were continually with God in
Heaven; When I awake, fays the holy Pfalrnift,
1 am ft ill with thee, Pfal. exxxix. 18. and cur Con-
verfatioy is in Heaven, fays the blefl'ed Paul, Phil,
iii. 20. But alas! how much is it to be regreted,
that there is fo little of this Temper of Mind now
a .Daysamcngfl Chriflians? The firft Chriftians, as
we are told, were wont to fpeak fo much of the
Kingdom of Heaven, that the Heathens, amongft
•whom they lived, and who underftood not their
Meaning, began to fufpect them of fome Defign a-
gainfl the Roman Empire: But alas I how little now

a

on Heb, xi. 16. 9

a Days is Heaven in the Thoughts of Believers when
alone? And how rarely do they mention it when in
Company with others? But furely it ought not to
be- fo, they ought to mind the heavenly Country.
And,

3. As they ought to mind it, fo they ought tode-
Gre and feek it, and to be ftill travelling towards it.
So fays the Apoflle of the Believers in the Text and
Context, but now they defire a better Country, that is
an heavenly, and v. 14. they that fay fuch Things
plainly declare that they feek a Country : And it is
the Apoftle's Advice and Command to Chriftians,
Col iii. j, 2. If ye then be rifen with Chrift . feekthofe
Sthings that are above, where Chrift Jitteth on the
right Hand of God ; fet your slffetfions on ^things a-
love, not on ^things on the Earth. And O i my
Brethren, if we were duely fenfible of the Excellency
and Pleafure of fuch a Life, how little would we need
any other Arguments to induce us to it ? Till we arc
actually and perfonally in Heaven, the next ^reateft
Excellency and Pleafure we are capable to fhare of,
is to be there in our Thoughts, Meditations and
Defires : This is the nearefl Approach we can make
to the Life of Angels, and the higheft Tafte we can
have of the Pleafures of the Angelical Life ; And,"as
Chriftians ihould mind and feek, and breathe their'
Defires after the heavenly Country ; fo ihould they
be ftill travelling towards it, and that in the Road
of commanded Duty, going on from Strength t$
Strength till they appear before God m the Zion above.
But then again,

4, If Heaven be the Country of Believers, they
ought to maintain the Honour of their Country, and
walk by the Laws and Rules of it. Men commonly
have a warm and zealous Concern for the Honour ot

theft

to SERMON I.

their Country, and cannot bear to have any Thing
faid that refle&s Difcredit or Difhonour upon it :
And fure it concerns Believers to be much more
jealous for the Honour of the heavenly Country l to
be zealous for the Honour of God the King of the
Country ; zealous for the Honour of Religion, which
is Ms Genius of the Country, and that which pre-
pares Men for the Enjoyment and PofUflion ot it.
And they are in a fpecial Manner to maintain the
Honour of the heavenly Country, by walking them-
felves by the Laws and Cuftoms and Manners ol it :
They are to mow by their Life and Practice to what
Country they do belong, they mould put on a hea-
venly Air, be much accuftomed to heavenly Dif-
courfe, and make a heavenly Temper of Soul mine
forth thro' the whole of their Life and Conversation :
•They mull: not be conformed to this World, where
they profefs themfelves to be but Strangers and Pil-
grims 5 but muft walk by Faith, walk with God,
walk as Children of Light, as Children of the Dayy
and have their Converfation in Heaven. Which
leads me to a

$th Inference, Is Heaven the Country of Believers,
the Country where they exped: to arrive, and hope
to live in for ever ; mould they not then in the mean
Time, while they are Strangers and Pilgrims here,
be keeping a Ccrrefpondence with it ? This is what
the Apoftle tells us he did, in the forecited Words,
Our Converfation is in Heaven, our Trafiick, our
Commerce, our Intercourfe is in Heaven ; and fays
the Apoftle John lft Epiftle i. 3. Zruely our Fellow-
jhip is with the Father and with his Son Jefus Chrift.
Kow this Correfpondence with the heavenly Country
is efpecially maintained by Meditation, and Pray-
er and Praifej by the Exercife of Faith, Love and

Pefire,

on Heb. xl i<5. 1 1

Defire, and all the other Duties and Graces of the
Chriftian Life : By thefe the Believer's Soul frequent-
ly takes its Flight to the heavenly Country, and, hav-
ing converfed there a while, returns in a Manner
fatiated with the Delights and Pleafures that there
were imparted to it ; My Soul, fays the Pfalmift,
Jhall be fatisfied as with Marrow and Fatnefs, Flal.
lxiii. 5.

6. Is Heaven the Country of Believers, the Coun-
try they leek and defire, and have good Ground to
exped in due Time to arrive at, and to be pcCfTed
of , may not this be enough to fupport and comfort
them, under all the Difficulties, Trials and Hard-
fhips of their ptefent Pilgrimage-State ? Why, no
(boner fhall the Believer arrive at Emanuel's Land,
no fooner fhall he fet his Foot as it were on the Bor-
der of ic, but the View and Prospect he fhall have of
the heavenly Country fhall for ever dry up his Tears,
and banifh all Grief and Sorrow from his Heart:
There the Lord will give him Reft, and that a glo-
rious Reft. Sthe glorious Lord will be unto him as a
Place of broad Rivers and Streams, as the Prophejc
{ays, If a. xxxiii. 21. He will make them drink ofthtt
Rivers of his Pleafures, form God's Pre fence there is
Fulnefs of Joy, and at his Right Hand are Plea-
fures for evermore. Take Heart therefore O Believ-
er, weary not of thy Pilgrimage State, faint not un-
der the Difficulties and PreiTures of it $ you feek a
Country, and a Country you fhall have, a glorious
heavenly Country, where full Amends fhall be made
to you for all the Labour and Fatigue, all the Grief
and Sorrow of Heart you endured in the Way to it.
But in the

7. Place, Is Heaven the Country of Believers, the
^Country they feek and look for; have they not Rea-

fon

il SERMON I.

fon to be thankful to God who has provided, re-
vealed, and promifed fuch a Country to them:
God might have left Mankind to perifh for ever in
a State of Sin and Mifery ; it had been juft with
him never to have given them the remoteft Glimpfc
of Heaven, after their firft Forfeiture of it. He
might have doom'd them all to the gloomy Regi-
ons of Hell for ever, and never given them any Hope
of the heavenly Country : O what Reafon then
have Believers to be thankful co a good and graci-
ous God, who hath opened a new Door of Hope to
them, given them Encouragement to feek for a hea-
venly Country that he has prepared for them ? What
Reafon have they to fay in the Words of the Pfal-
mift, Pfal. xxxi. i p. O how great is thy Goodnefs
'which thou haft laid up for them that fear thee ? Or
with the fame Pfalmift in thefe Word's of his Pfalm,
Pfal. cvii. from v. i. to 9. O give thanks unto the
Lord, for he is good : for his Mercy endureth for e-
ver.Let the redeemed of the Lord fay fo, whom he hath
redeemed from the Hand of the Enemy: And ga-
thered them out of the Lands, from the Eaft and
from the Weft, from the North and from the South.
SThey wandered in the IVildernefs in a folitary Way,
they found no City to dwell in. Hungry and thirftyy
their Soul fainted in them, fhen they cried unto the
Lord in their trouble, and he delivered them out cf
their DiftreJJes. And he led them forth by the right
Way, that they might go to a City of Habitation.
Oh that Men would praife the Lord for his Goodnefs ,
and for his wonderful Works to the Children of Men.
For he fatisfieth the longing Soul, andfilleth the hung-
ry Soul with Goodnefs. Why fu rely this, or fome-
thing like this, will be the Song of Believers, when

they •

on Heb. xi. 16. 15

they come Home to the heavenly Country, and are
put in PofTeflion of it.

And then in the 8 th and laft Place, If Heaven
be the Country of Believers, they ought to be long-
ing for the Time of their going Home to the Poflef-
fien of it, and daily preparing for it : They ought
to be faying wkh the Apoflle, / have a Dejire to
depart and to be with Cbrift which is far letter ; I
have a Defire to go Home to that better and hea-
venly Country that my God has provided for me.
And furely if we were fenfible how much a better
Country it is than any on Earth, we could not but
long to be at the Poffeilnn of it : We could not
but be faying, O when will he come unto me ? When
JhaU the Day break and the Shadows fly away ?
Make hafte my Beloved, and be thou like to a Roe,
cr to a young Hart upon the Mountains of Spices.
And this our Longing could not fail to make us
prepare, and to be always in a Readinefs, to go
Home to the heavenly Country : We would watch
and pray, and be always on our Guard, having our
Loins girded and our Lamps burning ; watching for
the Coming and Call of our Lord, bidding us de-
part and go Home to that better and heavenly Coun-
try he has prepared for us. But of this, i[ the Lord
will, more hereafter ; and therefore I now drop it.
May the God of all Grace, who hath called us inte
his eternal Glory by Chrifi Jefus, after that ye have
ftruggled a while with the Difficulties of a Pilgri-
mage State, make you perfecl, fiablifh, fettle you ;
<To him be Glory and Dominion for ever and ever.
Amen.

SER-

14

SERMON II.

Heb. xi. 16.

But now they dejire a better Country that
is an heavenly.

>J thefe Words, as I told you oft a
former Oecafion, wc may obferve,
I. That Heaven is fet forth by the
Apoftle under the Notion of a Coun-
try. II. This heavenly Country i$
by him declared to be a better Coun-
try, better than any earthly Country, even better
than Canaan itfelf. I difcourfed the firft of thefe
Purpofes on the laft Oecafion, and now I proceed
to the

II. That the heavenly Country, as is here afierted
by the Apoftle, is a better Country ; better than any
earthly Country, even better4 than either Ur of tbi
Cbaldees out of which Abraham came, and better
than the Land of Canaan which was promifed to A-
hraham for the Country and Poffeflion of his Pofte-
tity : That the Apoftle has a particular Eye to

both

SERMON Il.efc 15

both thefe Lands in this Comparifon is plain, as I
obferved to you before, from the Context. Heaven
is a better Country than any earthly Country.

And now, tho' it may feem needlefs to fay any
Thing tor the Proof or Illuftration of fo plain a
Truth, which all will fo readily own : Yet, becaufe
even the Generality of Chriftians, however they
may confefs it with their Mouths, do io plainly con-
tradict and deny it by their Life and Practice ; their
Hearts being fo eagerly fet on earthly Things, as e-
vidently fhews that, whatever they may pretend,
they really and truly give the Earth a Preference to
Heaven in their Efteem and Affection 1 And be-
caufe, even to fuch of you as believe the tranfeen-
dent Exc-llency of Heaven, and defire and breathe
after it as the only Place of your Reit, it will not I
hope be difagreeable to hear what may tend to the
confirming your Faith, and the opening and evi-
dencing of your Views of it : I (hall lay a few
Things before you, from which it will appear, that
the heavenly Country is indeed a better Country than
any on Earth. And

1 . The heavenly Country is better in refpect of
the Situation of it. Tho' we cannot tell precifely
where Heaven locally is ; yet as the holy Scriptures
intimate, fo Reafon dictates, that it mull be a much
better Place than this Earth is. The Scriptures al-
ways direct us to confider Heaven as above, not only
above the Clouds, but above all thefe Parts of the
Univerfe that are vilible to our Eyes. We cannot
conceive the Extent ot the Univerfe, nor what glo-
rious Regions may be beyond the remoteft Stars,
that can be difcerned by the Eye of Man, even with i
all the Afliftance that Art can give it : And as I
God is the King of the Univerfe ; who, as the

Pfal-

i6 SERMON II.

Pfalmift fays, Has prepared bis throne in the Hea-
vens, we may well believe, that that Part of the
Univerfe which he hath adorned and beautified for
being the chief Seat of his Kingdom, is a glorious
Country indeed. Nebucbadnezar vainly boafted
of his Babylon, Dan. iv. 30. Is not this great Ba-
bylon which I have built for the Houfe of the King-
dom, by the Might of my Power and for the Honour
of my Majefty : But O ! what a glorious Place
mult Heaven indeed be, which the infinitely great
God has built for the Houfe of his Kingdom, by the
Might of his Power, and for the Honour of his Ma-
jefty ? Heaven is called by Way of Eminence the
Kingdom of God: And no doubt the Kingdom is
worthy of the King ; and the Country fuitable to
the Grandeur and Majefty of the Sovereign that
reigns in it. Who can imagine what glorious Scenes
are here laid open to the View, how fpacious and
beautiful the heavenly Country is, with what infi-
nite Variety of Riches and Glory it is all over a-
dorned ? It is a lofty figurative Defcription that of
the new Jerufalem, which we have in Revel. xxL
where it is reprefented as a City built of pure Gold
like unto clear Gla/s for the Refplendency of it ;
encompaiTed with a Wall of Jafper, the Foundati-
ons whereof were garnifhed with all manner of pre-
cious Stonts, the twelve Gates of the City being
twelve Pearls ; and the very Street of it pure Gold,
as it were tranfparent Glafs. But what poor Things
are thefe compared with the real Beauties and Glo-
ries of Heaven? The Scripture makes ufe of them
as Figures and Metaphors in Condefcenfion to our
'Capacities, and becaufe they are the Things of the
higheft Value on Earth; but ftill they tall infinite-

on Heb. xi. i<5. 17

\y fliort of the real Worth and Excellency of the
Things defcribed by them.

O the heavenly Country is an excellent Country!
better far, far better than any on Earth ; That were
but a poor Commendation to it, if it were not that
Men fo highly efteem of this Earth, and, by theic
eager Purfuits of earthly Things, plainly fhew that
they would be content to live on Earth for ever :
But in themfelves, or when compared together,
what a vaft, what an infinite Diflance and Difpro-
portion is there between them, I mean between Hea-
ven and Earth ; why, what is this whole Earth of
ours on which we dwell, btat a fmall and remote
Spark of the Creation, a Clod of Earth fwimming
in the Air that furrounds it, as if it were not yet
got out ot the original Chaos ? So at leaft it may
be reckoned when compared with the great and glo-
rious Worlds above, and efpecially with the Regi-
ons of Light and Immortality where God dwells :
There they have no fuch inclement Sky, no fuch
dusky and troubled Air, no fuch black and lowring
Clouds as hang about our Earth, and obftruct the
Heat and Light of our Sun : There they feel no
fuch Storms and Tempefts, no fudden and difagree-
able Changes in the Weather as we on this Earth
are liable to : There their Day is not changed in-
to Night, nor their Light into Darknefs, nor their
Summer into Winter, as ours are, by fuch fwift:
Revolutions and fhort-lived Periods: There the
Ground is not burdened with a Gurfe, nor does it
jproduce ^thorns and Phi/lies, nor any other noxious
Plant, nor nourifh any kind of noxious Beaft, as
this Earth oi birs does.

There indeed they live under a happy Climate,
the Inhabitant* of that Land do not fay that they

Vol. II; B fir*

iS SER MO N II.

are Sick, the People that are there are forgiven their
Iniquities : ttbere JbaU be no more Death, Sorrow
nor Crying ; neither Jhall there he any more Pain.
Canaan is called by the Pfalmift, Pfal. cvi. 24. the
pteafant Land, or the Land of Deflre, as it is in
the Original : But O ! how much more pleafant
and cUfireable is Heaven ! Tis a better Country,
better in refpect of the Situation and the unconceiv-
able Beauty and Sweetnefs of the Place. But then
2. The heavenly Country is a better Country, bet-
ter than any on Earth, in refpect of the Inhabitants
of it. There dwells God t;he King of the Country,
and 0 ! what a royal and fplendid Court does he
there keep, having ten thoufand fames ten thoufand
to rainifter unto him, and thoufands of thoufands to
fiand before him ? There dwells Jefus Chrift, the
Brigbtnefs of h'is Father's 'Glory, and the exprefs I-
fudge of his Psrfon : There he dwells in his aflum-
ed human Nature, exalted on a throne of Glory at
his Father's right Hand, far above all Principalities
and Powers, having a Name given him above every
Name that is named: There, as Jofeph was made
Lord of all the Land of Egypt, fo Chrift as God-
man and Mediator, has all Power put into bisHands
loth in Heaven and in Earth. There ^dwells the
Holy Spirit, who concurs with the Father and the
Son, as on Earth, fo in Heaven, to breathe down
warm, divinely warm and refrefhing Influences of
Light, Life and Joy on the whole General AJJembly
and Church of the Fir ft -bom in Heaven. There
dwell the innumerable Company of Angels, thefe
glorious and happy Creatutes, who f# much refem-
ble their Creator in Holinefs, and Goodnefs, and
take fuch t):light to do his Will, that it is their
very Heaven to be fo employed. And there dwell

alfo

on Heb. xi. 16. 19

alfoall the Societies of the Spirits of juft Men made
perfetf, all the redeemed of the Lord • who are made
like^unto the Angels of God, in the Purity of their
Natures, the Service in which they are employed,
and the exalted Pleafure and Happinefs they enjoy
therein.

O ! what bleffed and glorious Inhabitants of the
heavenly Country are thefe, down from the King
on the Throne to the meaneft Subjed of that his
heavenly Kingd©m ? O ! what an immenfe Ocean
of Glory and BlefTednefs is difTufed amongft them >
The meaneft Inhabitant of the heavenly Country is
poflift of far, far more Glory than all the Kings and
Princes of the Earth have divided among them :
A Cafar on his Throne, is as far below the meaneft
Soul in Heaven, as the glimmering of a Glow-worni
is interior to the light of the Sun. There, fays our
Saviour, Mat. xiii. 43. Shall the Righteous Jhine
forth as the Sun in the Kingdom of their Father :
And O ! what (hall be the Glory of that Heaven,
that fhall all be made up of fuch Suns, and fuch in-
finite Numbers of them too, and God himfelf as
the central Sun in the midft of them, ftill infinitely
more glorious than them all ? The Thought is too
big and glorious for our Conception, nor can w«
fpeak to any Purpofe of the State of the glorious In-
habitants of the heavenly Country.

From the Scripture we have Riafon to believe,
that, as their Number is in a manner infinite, fo
they are all of them with Chearfulnefs and Pleafure
fubjed: to God, their Almighty King ; and could
not think themfelves happy without obeying him.
And it is certain that both Angels and Saints arc
-claffed into a vaft Variety of different Orders, Ranks
aod Societies : The Scriptures fpeak of ihrones^
B z Du-

20 SERMON IL

Dominions, Principalities and Powers,which Names
feem to denote the various Ranks and Orders of
Angels, each of them under the Command of their
own Archangel, or chief Captain or Leader: And
as to the Saints, the Apoftle plainly tells us, i Cor.
xv. 41. That as there is one Glory of the Sun, ano-
ther Glory of the Moon, and another Glory of the
Stars ; and as one Star differeth from another in
Glory, fo alfojljall it be with the Saints at the Re,
furrefiion of the Dead : Then it fhali be fo both
as to their Bodies and their Souls, and, previoufly
to the Refurrection, as to their glorified Spirits ;
which is alfo the obvious Meaning of thefe Words
or our blciTed Saviour, John xiv. 1. /;; my Father's
Houfe are many Manfions, I go to prepare a Place
for you.

How, and for what Reafons the Saints fhall be
clalTed together in Heaven, is noc for us curioufly
to enquire : Infinite Wifdom will know how to
do it, after the beft Manner and for the belt Ends ;
with Reference both to the Glory of God, and the
perfedt. Satisfaction and Happinefs of the Saints
themfelves. And this is certain, that, however
they are ranked and claiTed, they are all perfectly
contented with their feveral Stations. Since Satan
was thrown out of Heaven for his Pride, not the
lead Taint of that Sin enters in amongft the blelTed
Societies there : Ambition, Emulation and Envy,
were from thence rooted out by the Fall of the a-
pcftate Spirits. There is one Spirit of Love, Peace,
Concord and Harmony that unites and animates
them all : The greater Society does not opprefs
or bear hard upon the lower, nor does the lower
envy or rebel againft the higher. And fo is it as
to Individuals, the Chiftian or Leader does not un-
der-

on Heb. xi. 16; li

dervaiue nor maltreat his Follower ,- nor does the
Follower fpurn againft, or wilh himfelf to be in the
Place of the Leader : And fuch as are Equals, ne-
yer weary of their Parity, or wiih for a Change to
their own Advantage : For indeed they are all as
happy as they can defire ,• and this is the Perfection
of their Happinefs, that their very Wifhes and De-
fires are contented.

Could ^e with our Thoughts travel over the hea-
venly Country, and furvey the many Nations and
Societies of blefled Spirits that inhabit there ; could
we oblerve the perfect Amity and Love in which
they live, and the friendly Correfpondence which
they keep one with another, and how much the
Knowledge of the Happinefs of every one t minifters
to the Happinefs of all the reft : O what an exalt-
ed Idea of focial Felicity fliould we thence derive ;
and own at the fame Time, that the Perfection o£
it is no where to be found but in the heavenly Coun-
try } And now when we confider the raft, I may
fay infinite Number of the heavenly Inhabitants, the
tranfcendent Glory and Happinefs of each of them,
and the Perfection of their Society, what fhall we
think or lay of the Tribes and Nations of Mankind
on Earth ? How poor and mean and defpicable
are the one, when compared with the other ? Why,
as the Tribes and Nations of Pifmires, Ants and
Wafps, are in refpecl: or Men, fuch are Men on
this Earth in refpecl: of the glorious Inhabitants of
the heavenly Country.

3. The heavenly Country is a better Country in re-
fpecl: of the Produce of it. Why, what are the
Things the Earth produces for the Service of its In-
habitants ? The Pfalmift mentions fome of the bed
and mod ufeful of them, Pfal. civ. 14, ij- #*
B 3 caujetb

XI SERMON tt

caufeth the Grafs to grow for the Cattle, and Herb for
the Service of Man, that he might bring forth Food
out of the Earth : And Wine that maketb glad the
Heart of Man, and Oil to make his Face to Jbine,
and Bread which firengtheneth Mans Heart. But
what are thefe, compared with the Produce of the
heavenly Country; thefe blefled Fruits of Peace,
Comfort and Joy, on which the Inhabitants of thac
Country live an immortal Life ? The Pfalmift tells
h w much, even a diftant and fcanty Tafte of thefe
Fiuits communicated to him on Earth, could exhi-
lerate his Soul, above what the greateft Plenty of
the Earth's Produce can afford, in that iv. Pfalm v;
7 There he many that fay who will Jhew us any
Good ? Lord lift thou up the Light of thy Counte-
nance upon us ; thou haft put Gladnejs in my Heart ;
more than in the Time that their Com and their Wine
encreafed. Canaan, to denote the Excellency of it,
was & id to be a Land that flowed with Milk and
Honey : But the heavenly Country flows with
Streams' of pure, divine and immortal PlcafureS ; In
God's Prefence there is Fulnefs of Joy ; and the
Pleafures of Heaven are fecured for evermore at the
right Hand of his Power. This Earth affords Food
and Raiment to its Inhabitants: But what mean
and perifhing Things are they? Meats for the Bel-
ly fays the Ap* file, and the Belly for Meats, hut
God fh all deftroy both it and them. And tho' a Man
fliould have the Fruits of the Earth, not only to mi-
niflet to his Neceffities, but to furnifh out his Lux-
ury and Wantonnefs ; and tho', as 'tis faid of the
rich Man in the Parable, he mould be cloathed in
Purple and fine Linnen, and fhould fare fumptuoufly
every Day : Yet what is this, even tho* a Man
fhould have an Eternity of it, compared with the

Enter-

on Heb. xi. 16. ij{

Entertainment of the BlefTed above ? Where they
feaft for ever on the beautifick Villon and Fruiti-*
on of God ; and all thefe immortal Joys which he,
the immenfe Fountain of Bleffednefs, communicates
unto them : Where they are clothed with Robes
of Light as bright as the Sun, according to that lof-
ty Figure made ufe of with Reference to the Church,
Rev. xii. i. And there appeared a great Wonder in
Heaven, a Woman clothed with the Sun, and the
Moon under her l?eet, and upon her Head a Crown
of twelve Stars. The rooft valued Things that this
Earth produces are Gold and Silver, which yet in.
themfelves are nothfng but refined Clay, and have
their Value chiefly enhanced by their Scarcity : But
how happy is the heavenly Country where no fuch
Thing as Gold and Silver is wanted, where every
Thing is of infinitely greater Value ; where if it
were it would be trampled upon, as the Streets of
'the Neyj Jerufalem are faid to be of pure (*o\d,

This Earth yields not its Fruits but by harci ±oil
and Labour ; In the Sweat- of thy Face, fays God
to Adam, /halt thou eat Bread till thou return unto
the Ground : But the heavenly Country yields its
Fruits of its own accord. The bleffed Inhabitants
have all Things laid to their Hands, without any
Xoil or Pains of their own : 'Tis the true Paradife
of God, where God makes to grow every %ree that
is pleafant to the Sight and, good for Food; the Free
of Life alfo in midft of tt& Garden, yea all the Trees
of this Garden may be faid to be Trees of Life ; and
here they eat freely and without referve, and by
their eating live for ever. Qn this Earth fome of
Mankind have but a very poor Livelihood, they
fcarce can have their daily Food, yea maaya one
t&$ perilhed fgr the Want of it ; But in the hea-
B 4 venfy

Z4 SERMON II

venly Country, tho* fome have more and forae have
lefs, yet all have enough, as much as fatisfies them,
and what is Happinefs but Contentment? Rev. vii.
16, 17. 'Tis faid they Jhatt hunger no more, nei-
ther (hall they thirft any more, neither Jhall the Sun
light on them, nor any Heat, that is painful and
fcorching : For the Lamb which is in the midft of
the throne [hall feed them,and lead them unto living
Fountains of Waters, and God Jhall wipe away all
ftears from their Eyes. There is nothing like Pe-
nury, Want or Famine that ever invades the hea-
venly Country, there they live for ever in a joyful
Plenty of all good Things : They are abundantly
fatisfied with the Fulnefs of God's Houfe • he makes
them drink of the Rivers of his Pleafures.

Here Men drive, wrangle, and fight about their
earthly Goods and PofTeffions, Man againft Man,
Society againft Society, and Nation againft Nati-
on, and fometimes they turn the Earth unto a Scene
of War ani Bloodfhed: But there are no fuch
Contentions and Debates, no fuch Wars and Bat-
tles in the heavenly Country,* there they live in per-
fect Peace and Friendfhip, and each ones Happinefs
heightens anothers, the Country is large enough for
them all, and all have as much as they can defire
to poffefs without encroaching upon his Neighbours
right, or invading his Poffeflion.

All the various kinds of the Earth's Produce are
liable to injurious Accidents, they may be taken a-
way from Men, or corrupted and fpoiled and ren-
dred uielefs to them ; the Corns, and the Vines and
other Fruits of the Earth may be corrupted and
marred by blafting and mildew, by nipping Frofts,
or by exceffive fcorching Heats : Their Gold and
their Silver may be worn with Ruft, or ftolen and

car-

on Heb. xu i<5. 15

carried off by Theft and Robbers. But it is not fo
in the heavenly Country, their Enjoyments and Pof*
feffions are ever new, ever frefh, ever fatisrying ;
and they can never be deprived of them either by
fierce Stealth, or open Force : There the Moth doth
not corrupt nor Thieves break through and fteah
^he Fruits of the Earth ferve only for the Support
of the animal Life, they nourifh the Body, which
yet will foon return to the Dull out of which it
was formed : But the Fruits of the heavenly Coun-
try are prepared for the Entertainment of the Soul,
the better Part ; and by feeding on them it mail
live for ever. And when the Body comes there it
lhall be fo fpiritualized as to ftand in no need of Re-
pair for ever. O what a happy Country then is
the heavenly Country, where they have Life in Per-
fection : Where their Health, Vigour and Beauty
never decay; where Sicknefs, Pain and Weaknefs
never enter ; where the Infirmities, Wrinkles and
Decrepimefs of old Age are forever prevented by
the infallible Vertue of the Tree of Life ; where, to
life the A pottle's Expreffion, they are filled with all
th'eFulnefs of God; where, as the Prophet Ze chary
fays in another very ftrong Expreffion, Zech. xii. S.
The feeble among themfhall be as David, and the
Houfe vf David as God, as the Angel of the Lord be-
fore them } The heavenly Country is a better Coun-
try, better than any on Earth, in refped: or its Si-
tuation, in refpea of its Inhabitants, and in refpect
of the Produce of the Country.

Let us always remember that we are Pilgrims
and Strangers on this Earth ; and blefs the Lc id
who has called us to the Hope of another and better,
even a heavenly Country. May the [ ord help us to
keep this heavenly Country ever in our Eye, to bc

tr&-

2,(5 SERMON 11,0V.

travelling toward it in the Road of commanded
Duty; and to be going on, in bis Strength, making
mention of bis Kigbteoufnefsy even of bis only. Let
us be careful to fh >w by every Thing aoou: us, that
we indeed peek this heavenly Country., and have a
retil and flncere Intention, through the Grace of
God, to arrive at it : Let us fear hd a Promife
being left of entering into bis Reft, any of us fhould,
feqtn to come (bort of it. The Lord forbid we ihould
terminate our Views, and fettle our Aftcc~tfons on
this Earth, where there is nothing to be found that
c^n afford our Souls that Happinefs they want and
de(ire, and where we are to continue but for fo fliort
a_Tiine ; fince he hath revealed to us a better Coun*
try., ^nd opened to us fo clearly the Way that leads
tQ.it. The Lord forbid we fhould be fo mean, fo
foplifli and infatuated, foregardiefs both of our Du-
ty and Intereft, as to take up with the poor Enjoy-
ments ofc this Earth for our Portion. The Lord
help us to think much of the heavenly Country, to
be travelling thither before-hand by our Thoughts
and Meditations ; that the believing Views of its
Excellency may fill us with a more ardent Love to
it, and with more vehement Defires and vigorous
Endeavours to attain to the PofTeflion of it. Lord
blefs for that End what at the Time has been fpo-
ken from thy Word.

S E R-

*7

SERMON III.

Heb; xi. 16.

But novo they defire a better Country that
is an heavenly.

Endeavoured, on a former Occafion,
to fhew that the heavenly Country is a
better Country \ far better than any on
Earth, 1 . In refped of its Situation,
2. In refped of its Inhabitants, 3. In
refped of the Produce of it. I come now to fhew
in the fourth Place, That the heavenly Country is a
tetter Country in Refped of the Employments of it.
As 'tis but little of Heaven we now can know in
any Refped, fo the noble and exalted Employ-
ments are vaftly beyond our Comprehenfion. We
may well believe that there is an infinite Variety of
them of which we have now no Notion at all ; and
that even thefe of them, of which we have iome Hints
in the Holy Scriptures, are but very imperfedly con-
ceived by us. Who that never faw any Thing better

than.

28 SERMON III.

than his own Cottage, can conceive aright of the
Glory and Splendor of a King's Court, and the
Variety of honourable Offices and Employments
there : When we confider of what Extent fomc
earthly Kingdoms and Empires have been, what
Number of Subje&s they have contained, into what
various Provinces they have been divided, into what
various Ranks and Orders of Men they have been
diflinguiihed, and what a Multiplicity of Offices
and Employments both civil. andmilitary have tak-
en Place amongft them ; both fpr the Ornament
and Order and better 'Government of the Common-
Wealth : How fliall we be able to conceive of the
Glory and Greatnefs of the Kingdom of God above,
anclthe infinite Variety of Orders, Offices and
Employments both of Saints and Angels there ! The
Angels are the native Inhabitants of the heavenly
Country : How that Country is peopled and reple-
nished by them, and what glorious and important
Services they are employed in performing to God
their Almighty Sovereign, is what we cannot ima-
gine. And when God tranflates his Saints from
Earth to Heaven, and plants them as Colonies in
that heavenly Country: We cannot either conceive
what exalted Stations he advances them to, and
what glorious Employments he puts into theic
Hands : God, no doubt, has many noble Purpofes,
and glorious Employments for his Saints in Heaven,
which we now can have qo Notion of; and even
thefe that the Scripture gives us fome Hints of, vaft-
ly tranfeend our Conception, as well -as any Kefem-
blance that is to be found thereof on Earth.

In the firft Place, there they are employed in the
Contemplation of God, his Nature, Perfections and
Works. But 01 to what a tranfeendant Degree

of

on Heb. xi. i<5. 2Q

of Knowledge do thefe Contemplations carry them
above what can be attained to on Earth ! Now, fays
the Apoftle i Cor.xiii. 12. We fee in a Glafs 'dark-
ly, but then Face to Face; Now I know in Part but
then pall I know even as lam known : And fays the
Apoftle John, 1 Ep. iii. 2. We know that when he
Jbatt appear wejhallbe like him, for we jhall fee
him as he is. O what a clear and fatisfying Know-
ledge will this be ! when he unvaiis himfelf before
the Eyes of Angels and Saints; and, like the Sun
in his Glory, darts abroad thefe Emanations and
Rays of Divine and uncreated Light, which fill their
Minds with glorious Difcoveries of himfelf; and
when alfo their Minds are enlarged and ftren°thned
not only to bear them, but to bear them with a rap-
turous Pleafure and Delight; when as the Pfalmift
exprefles it, In God's Light they are made to fee
Light, and are perfectly fatisfied with his Likenefs
Truth is the entertaining Objed of the Mind • as'
'tis agreeable to the Eye to behold the Light, fo 'tis
delightful to the Mind to difcover Truth- But God
is the inexhaufted Fountain and Source of Truth
his Nature comprehends infinite Treafures of Truth •
How blefsrully then will the Mind be employed1
when it is fixed in the Contemplation of thefe ever
new and glorious Truths, that in a perpetual Suc-
ceflion flow out upon it from God, the unbounded
Fountain of Truth? What a large and exalted
Knowledge of God will the Mind then have ? And
what a ravifhing Pleafure and Satista&ion will ac-
company this Knowledge, which flows into the
Mind without any Pain or Fatigue in the Purfuit of
it, without any Poffibility of Miftake, without any
Mixture of ODfcurity or Doubtfolnefs ; but Rill

grows

3Q SERMON III

grows clearer and clearer, more comprehends and
fatisfying to all Eternity ?

In Heaven alfo they fhall behold the blefTed Re-
deemer, and with eternal Tranfports of Admiration
and Joy contemplate his exalted Glory. O ! how
much of the Glory of God will they fee ihining forth
in the Face of Jefus Chrift? Tho' God fhould give
them no immediate Difplays of his Glory, here,
as in a Mirrour, they will fee fo much of it refle&ed
upon them, as will fill theni with eternal Ravifh-
ment and Wonder : We beheld his Glory, fays the
Apollle, John i. 14. with Reference to the Glimple
which he and the two other Apoftles, Peter and
James, had of it on the Mount of Transfiguration ;
But oh ! what a faint Difpl&y of the Redeemer's
Glory was this, compared with what they fhall be
bleft with in Heaven ? This is the Felicity of his
Saints which he prayed for fo warmly before his
Paflion, John xvii. 24. Father I will that they alfo
whom thou baft given me, may be with we where I
am, that they may behold my Glory : The Glory of
his Perfon, the Glory of his Attendance and State,
the Glory he is pofleft of himfelf, and the Glory he
communicates to others. All the Knowledge we
now can have of this Glory is by the remote and di-
ftant Views of Faith : But O ! how will our Hearts
be tranfported when the Vail is drawn afide, and we
are admitted into the Redeemer's Prefence, fee hint
Face to Face, and have the immediate Rays of his
Glory beaming forth upon us ?

What Knowledge the Saints in Heaven have
of the Works of God, nor with what Advanta-
ges they are furnifhed for giving them (uch delight-
ful Views of the divine Perfe&ions therein difplayed,
as raife in them the higheft Admiration, and engage

them

on Heb. xi. id Ji

them to join together their loudeft Praifes, we can
not now tell : But it feems plain from Scripture, that
to contemplate the Works of God, and to admire the
Wonders of Wifdom, Power and Goodnefs, Juftice,
Truth and Faithfulnefs, that fhine forth in them, I
mean in the Works of Creation and Providence, and
Redemption, and to celebrate them with their loud
Praifes, is a Part of their Employment, according
to what is hinted in Rev. xv. 3. where it is faid,
tfbeyjing the Song of Mofes the Servant of God, and
the Song of the Lamb, Saying great and Marvelous
are thy Works, O Lord God Almighty, jvft and tme
ate thy Ways, thou King of Saints. We may well
believe that every Thing beautiful and wonderful in
the Works of God, the Myfteries both of Nature
and of Grace, fhall in Heaven be laid open to the
View of the Saints -, and that they fhall read the
Myfteries of Nature and Grace with as much Eafe
and Pleafure, as we now behold the Light ; for m
God's Light they fhall fee Light : And that the high-
eft Degree of Knowledge that now can be attained
to, is as much below theirs, as the Knowledge of a
Child is below that of the profoundeft Divine or
Philofopher, yea incomparably more fo. And it is
highly probable that the Knowledge of theBlefTed itt
Heaven perpetually increafes : For every one of the
Perfections and Excellencies of God is infinite, and
their Number is paft finding out, and who knows
the Variety and Extent of the Works of God which
declare the Glory of his £ower, Wifdom, Good-
nefs, Holinefs, Juftice, Truth, and many other Per-
fections or which we can now have no Conception ?
But the Capacities and Faculties of the moft exalted
Creatures are finite and limited, arid they muft re-
ceive the Knowledge of Things fuc&ifiveJy : And

tho'

ji SERMON III.

the Saints, at their Entrance into the Kingdom of
Glory, have their Capacities enlarged, and their
Powers ftrengthned beyond our prefentConceptions,
and the Refurre&ion will certainly add conflderably
to their Happinefs ; yet they (hall always have new
Matter for everlafting Contemplation prefented to
them, and God maybe pleafed from Time to Time,
by an immediate Revelation, to give them new Dis-
coveries of his adorable Excellencies, In his Light
JhaU they fee Light, they Jhall know him as he pall
make them know him. So their Knowledge will be
perpetually increafcd ; and with the Increafe of their
Knowledge, their Love, Praife and Adoration, and
confequently their Pleafure and Happinefs will be
perpetually heightned. And this leads me to theyS-
cond Head,

idly. As in Heaven they are employed'in contem-
plating God, fo alfo in loving him, and breathing
out their Defires after him as their chief Good.
But O ! how much in this alfo do they excell what
is known or attained to here on Earth ? Here as our
Knowledge of God is very narrow and limited, fo
our Love of him is very faint and languishing: But
in Heaven both are raifed to the highefl Degree of
which their exalted Powers are capable, and the one
always in Proportion to the other ; the more they
know of God, the more they fee of his Beauty and
Goodnefs, the more vehemently ft ill do they love
him : And O ! how intenfe mud that Love be,
which has always the immediate Prefence and Viri-
on of the chief Good toenflame it? There they love
God with aU their' Hearts and all their Souls; and
can not choofe to do otherwife, when they have the
powerful Charms of infinite Beauty and Goodnefs
always before their Eyes, and by the Force oi their

irre-

on Heb. xi. 16. 35

irrefiftible Allurements always calling forth their Af-
fections, and where too there is no rival Objed of
their Love. O how little of the Love of God takes
Place on Earth ? It grows there only as a dwarfifh
Plant ; it is ftarved at the Root by the Neighbour-
hood of many noxious Weeds and Plants, not of
the heavenly Father's planting 5 the Luft of the Flefb,
the Luft of the Eyes, and the Pride of Life, that
have too much Place in the Hearts even of the beft
Men, mightily obftruc~t. the Growth and Increafe of
the Love of God. But in Heaven the Love of God
rifes perpetually to more and more Perfection as
their Knowledge of his Excellencies, and of his
Work, which declare his Glory, increafes. They
love him and delight in him and have their Hearts
filled with an over-flowing Joy in thefe now incon-
ceivable Ways by which he communicates of him-
felf, and thereby imparts Bleffednefs to them, for
filling all the largeft Deiires of their enamoured Souls.
Again,

$dly, In Heaven they are employed inpraifing
God. But O ! how far do their Praifes excell ours
on Earth ? There they have the Object of their
fraifes immediately before them, and the Sight of
his Perfections di&ates and infpires their Praifes :
There indeed they praife him in the Heights, as you
have the Expreflion PJal. exlviii. 1. Here his Saints,
in their molt elevated Strains, but lifp out his Praifes ;
'tis but out of the Mouths of Babes and Sucklings,
that their mod exalted Praifes proceed. But in
Heaven they praife him to a Pitch, with all the Ve-
hemence and Ardour, with all the Elevation and
Rapture, that the highefl Admiration, Love and
Thankfulnefs can infpire them with. There they,
weary not of his Praifes, as it is faid, Rev- iv. 8.

Vol. II. C they

34 SERMON III.

&bey reft not Day and Night, faying, Holy, Holy,
Holy, L$rd God Almighty, which was, and is, and
is to come. There they praife him without any Mix-
ture or thefe vain Thoughts, carnal Affe&ions,
Wanderings of Heart that pollute and enfeeble
our Praifes. There, as the Pfalmift expreffes it,
Pfal. hcvi. 2. they make his Praifes glorious, they
praife him in a folemn glorious Manner, in a Way
fuitable to, and worthy of the glorious Objed: of
their Praifes : There, in their Praifes, they fpeak of
the glorious Honour of his Majefty, and of his
wondrous Works; They fpeak things which it is
not lawful or poflible for a Man to utter on Earth.
The heavenly Country is a better Country, I fay,
in Refped of the Employments of it, even thefe
Employments of it whereof we have fome Rcfem-
blance on Earth : But, as I obferved before, it is
no: poffible for us now to imagine what other glori-
ous and bleffed Employments are there afligned to
the Saints, the Spirits of juft Men made perfetf.
God, who is infinitely wife and good, and in all
whofe other Works there is fuch a marvelous Varie-
ty to be obferved, we may well believe, has alfo
provided a vaft Variety of blefsful Employments
for the Saints in Heaven, of which we now can
form no Idea. We narrow our Notions of Heaven
too much, when we think that the Happinefs of it
wholly confifts in beholding, loving and praifing
God : For tho' thefe are chief Inftances of the Hap-
pinefs of the heavenly State, yet there may be ma-
ny, many other bleffed Employments and Exerciles
perfe&ly confiftent with thefe, which afford an un-
conceiveable Pleafure and Satisfaction both to the
Angels and Saints in Heaven. But this leads me
to a fifth Particular.

5**fa

on Heb, xi. 16. j$

%thly, The heavenly Country is a better Country
inRefpeftof the Enjoyments and Pieafures of it. In-
deed the Pieafures of this prefent Life are fo poor
and mean, that they are not worthy to he compared
with the Pieafures or the heavenly State : The Piea-
fures of the animal Life, fuch as eating and drink-
ing, and gratifying the bodily Appetites and Senfes,
are what Men have in common with the Brutes ;
and as a Brute is below an Angel, fo much thefe
Pieafures are below thefe of the angelical and heaven-
ly State. Intellectual Pieafures indeed, fuch as pro-
ceed from the Exercife of the rational Faculties on
worthy Objefts, are more noble and refined : But
yet while the Soul is fo much confined by its Im-
priionment in an earthly Body and the Exercife of
its Faculties thereby fo much retarded, limited and
confined, the Pieafures that flow from thence muft
alfo be low, feeble, and fuch as but faintly ajj£e&
the Mind : Yea even fpiritual Pieafures, the Piea-
fures of the fpiritual and divine Life, tho' they are
of a Kind with the Pieafures of Heaven, and the
Beginning thereof, yet they are enjoyed but in a low
Degree and fcanty Meafure by the Saints on Earth,
compared with the Height and Plenitude of them
that they fhall attain to in Heaven. There indeed
their Pieafures are of an exalted Nature, fuch as the
immediate and full Enjoyment of the chief Good
affords them : There, their Capacities are enlarged,
and their Faculties are ftrengthen'd and made ca-
pable of a divinely ftrong and exquifite Pleafure^
and they have Floods ot this Pleafure continually
poured into their glad and ravifhed Hearts. There
their Pieafures are pure and unmixed, free of any
Degree of Mud or Allay. There they drink of the
pirc River of Water of Life, which proceedeth out of

C 2 the

3<S SERMON III.

the Zhrone of God and of the Lamb, as you have it
called,/^, xxii. i. Here, there is no State of Life,
but what has with its Pleafures a Mixture of Cares,
or Sorrows, or Trouble of one Sort or another : But
in the heavenly Country they enjoy a pure and un-
mingled Felicity : There, as it is kid, Rev. xxi.
4. God JbaU wipe away all fears from their Eyes,
and there JbaU be no more Death, neither Sorrow nor
Crying, neither fhall there be any more Pain ; for
the former ^things are pajfed away.

There their Pleafures, as they are pure, fo they
are uninterrupted, they never cloy, they never fa-
tigue their Spirits fo as to make them ftand in need
of any Relpite : But on the contrary at once delight
and refrefh their Minds, fo as they are able to bear
them for ever, and to bear them at a height • and
no doubt there is fuch a rich Variety of them, as
contributes not a little to heighten and perpetuate
the Relifh of them. Indeed the Pleafures of the
heavenly Country are confummate Pleafures, and c-
very Thing there concurrs with another to make the
Inhabitants as happy as their Hearts can de(ire :
The Nature, Beauties and Riches of the Country,
the glorious Beauties that dwell there, the happy
Society in which they live, the bleffed Work in
which they are employed, and infinitely more than
we can imagine, are all inexhaufted Sources of ever
new and raviftiing Pleasures p them ; but all out
Thoughts and Conceptions fall infinitely fhort of the
BlefTednefs and Glory of the heavenly State, For
Eye hath not feen, nor Ear heard, neither hath it
entered into the Heart of Man to conceive what God
hath laid up for his Saints in Heaven. The Apoflle
fpeaks frequently of the Riches of God's Glory, par-
ticularly Eph. i. 18. where he prays for them, that

the

en Heb. xi. i<5. 37

the Eyes of their Underftanding heing enlightened*
they might know what is the Hope of his Calling, and
what the Riches of the Glory of his Inheritance in the
Saints : Who can conceive what rich Treafure's of
Glory and Bleflednefs the infinitely great and good
God has amafled together, for furnifning out to his
. Saints an everlafting Felicity, worthy of his Divine
Munificence to beftow ? Why, when they are pof-
feft of himfelf, an infinite Good, and enjoy him in
all thefe Ways of Communication which his infinite
Wifdom can contrive, but we can not now con-
ceive ; mull it not be owned that their Felicity is
immenily great, that the Fund of it is incxriauftible,
and fuch as will be enough for them to live upon,
with all the Amplitude of Glory and Bleflednefs
that their Hearts can defire, and that to all Eternity ?
And this is another Thing, in Refpect whereof
the heavenly Country is a better Country , better than
any on Earth, that as the Pleafures and Felicities of
it are greater and better in themfelves, fo they are
everlafting. Here our Life and all the Fleafures of
it, are very fhort and tranfitory, Death foon flops
the Springs of both, and we become as if we never
had been, as to all Participation of Life or Senfe of
Pleaiure here : But in Heaven, they enjoy everlaft-
ing Life and Happinefs, their Life and their Hap-
pinefs is the fame ; An endlefs PofTeffion of all thefe
exalted Pleafures and Felicities, which God, the
Fountain of Life and Happinefs, fhall communicate
to them, and that to all Eternity. O what an excel-
lent Country is the heavenly Country ', Where we fhall
live for ever, live in the PofTeflion of perfect Life ;
where it {hall indeed be worth the while to live, where
we fhall know the true Purport of Life ; and where it
ihaii mightily enhance the Value of this Lire, and

C ? be

3$ SERMON III.

fee a fixed Ingredient of the Happinefs of it, that
we know that it is to laft for ever more ? Life here
has "fometlmes been a Burden to Men thro' the va-
rious and fharp Afflictions that have imbittered' it
to them ; Job expreffes himfelf weary of it, / would
not 'live always, Job vii. 1 6 : But (hall fuch a Com-
plaint be heard of the happy Life above ? There they
are -perfectly pleafed with their Life, and fo much
the 'more fo, that they know it is everla'fting; and
that they feel the exalted Pleafures of it perpetually
lightened, in Proportion as their Knowledge and
Love of God increafe. I might add m the

tith Place, that the heavenly Country is a better
Country in Refpdct of the perfect Innocence, Peace
and Holinefs that dwell there. The worft Thing
on this Earth, and the Caufe of all other Evils there
to be 'found, is the Sin and Wiekednefs that defiles
it ; The Number of wicked Men on Earth, (ince
the Fall, has ftiH been greater than that of the
Good ; and even the beft Men have a great Deal
of Sin and Impurity cleaving to them, whilft they
are on the Earth: O how much better then is the
heavenly Country, where perfect Innocence and Pu-
rity dwell ? 'Tis faid of the new Jerufakm, Rev.
xxi. 27. There jha 11 in noways enter into it any
Sfbing that defiletb; And he who began Defilement
there, Satan with his rebellious Hofts, was imme-
diately tnruft out: And the Apoftle Peter, 1 Ep,
!. 4 calls the heavenly Country, an Inheritance in-
corruptible and undefiled. Why, truly 'tis this as
much as any Thing, that makes the true Saint of
God reckon the heavenly Country a letter Country,
and breathe after it as fuch, that there he fhall get
out of thefe noxious and hateful Stains of Sin and
Impurity, in the midft of which he is made to live,

whilft

on Heb. xi. 16. 59

whilft dwelling here in a World that lieth in Wick-
ednefs: And what afYe&s him yet more nearly, is,
that there he may get free of that indwelling Sin and
Corruption that cleaves to him, and is the Caufe of
much Grief of Heart to him, both upon Account
of its own Enormity, and that of the many Mif-
carriages and Errors of his Life, of which it is the
-Source and Caufe ; And that, by his arriving at
thefe pure celeftial Regions, he may be brought to
the dclirable State of being for ever holy, forever
righteous, innocent and good, and find nothing in
him or about him to offend his God or difpleafe
himfelf. O happy, happy Country indeed ! where
the hateful Weed of Sin grows not, where nothing
either of moral or natural Impurity pollutes the Air,
where the Tongue of the Blafphemer is not heard,
nor the Staggerings of the Drunkard feen, where
the Senfualift is excluded, and the unrighteous can
not inherit : But without are Dogs, and Sorcerers,
and Whoremongers , and Murderers, and Idolaters,
and whofoever loveth and maketh a Lie. O happy
Country ! where there is not the Sin of one vain
Thought or idle Word, nor fnall be to all Eternity ;
where they are holy as God himfelf is holy, holy to
Perfection, without the lead Mixture of (inful Im-
purity ; where there is nothing that hurteth and de~
fileth in all Gods holy Mountain ; where perfect In-
nocence, Purity and Peace/ with the mod ardent
Love to God and one another, is the reigning Ge-
nius of the Place, and the very Element, as it were,
in which they live, and move, and have their Being :
Where Hatred, Envy and Difcord, Sowrnefs or
any Thing a Kin, never enter ; But one Law of
Love governs all, and one Spirit of Peace and Har-
mony unites and animates them all : And, which ,

C 4 i$

4o SERMON T&&C.

is their higheft Perfedion and Bleffednefs, where
they are made all one in God and in Chrift, accord-
ing to that Prayer of our Saviour, John xvii. 21.
This Union obtains in fome good Meafureon Earth,
but it is made per fed in Heaven. O ! let us blefs'
the Lojd, who hath called us to his Kingdom and
Glory, let us pray, that the Eyes of our Underftrand-
ing being enlightened we may know what is the
Hop of his Calling, and what the Riches of the Glo-
ry of his Inheritance in th$ Saints. May the Lord
help us to more lively and exalted Views of the
heavenly Country, that we may breathe more ardent-
ly after the Pofleffion of it, and make a more vi-
gorous and ferious Preparation for it. How foon
do we fee an End of all Perfection here ; if in this
Life only we had Hope, we would be moft 7tiiferable :
O, blefTed be God who has revealed to u-s another
and better Life; a Life of Glory, Honour and Im-
mortality. Lord call out our Souls, and make them
move heavenward in the Defire and Purfuit of this
everlafting Life and Happinefs : And blefs for that
End what has been now fpoken from thy Word.

SER.

4»

SERMON IV.

He b. xi. 16.

But now they defire a better Country } that
is an heavenly.

Endeavoured formerly to fliew you that
the heavenly Country is a better Coun-
try, far better than any on Earth,
i. In Refpect of its Situation. 2. Jn
Refpect of its Inhabitants. 3. In
Refpect of the Produce of it. 4. In Refpecl: of
the Employments of it : I fhewed you that the
blefTed in Heaven are employed in the Contempla-
tion of God, his Nature, Perre&ions and Works ;
and that their Knowledge perpetually increafes :
That they are employed in loving, praiiing and a-
doring God, in Proportion as their Knowledge of
his Excellencies and of his Works increafes : And
that they may be exercifed in many other blifsful
Employments of which we can now form no Idea.
5. I ihewed that the heavenly Country is a better
Country, in Refpect of the Enjoyments and the
exalted Pleafures of it, which are pure, uninterrupt-
ed, and eicrlafting. 6. That the heavenly Country

is

41 SERMON IV.

is a better Country in Refpect of the perfect Inno-
cence, Peace and Holinefs that dwell there. I pro-
ceed now to the Application in fome Inferences.

ift9 Is it fo that the heavenly Country is a better
Country, then let us admire and adore the infinite
Riches of God's Bounty and Grace in providing
fuch a Country for us : Eye bath not feen, fays the
Apoftle, quoting the Words of the Prophet Ifaiah,
lxiv. 4. nor Ear heard, nitber hath it entered into
the Heart of Man to conceive the Things which
ixod hath prepared for them that love him. Indeed
the Excellency of the heavenly Country is fuch, as
vaftly tranfcends the utmoft Stretch of our Thoughts
and Conceptions: And, tho* it holds commonly
true as no the Things of this Earth, that are much
talked of and extolled by Report, that, prefentia mi-
nuit famam^ that the Prefence and Sight of them
makes them appear lefs than the Report did ; yet
to be fure, of the heavenly Country, when ever we
come there, we mail be made to fay, as the Queen
of Sheba did of Solomon's Wifdom and Magnifi-
cence, behold Half the Truth was not told us : Nay
as an Unit is to the longeft Range of Millions, fo
fhall all that we can conceive of the heavenly Coun-
try be found to be, when compared with the real
Excellency and Glory of it. What Reafon then
have we to admire the Riches of God's Bounty and
Grace, in providing fuch a Country for us? What
Reafon have we to fay in the Words qf the Pfalmift,
Pfal xxxi. 1 9. O how great is thy Goodnefs which
thou haft laid up for them that fear thee, which thou
baft wrought fcr them that truft in thee? The
Pfalmift admires the Bounty of God as it isexprefs'd
towards Man in his prefcnt State ,• and at the fame
Time that he recounts che chief Inftances thereof,

owns

on Hcb; xi. i<5. 43

owns that his Admiration was mightily height-
ned as well as awakened by the Confederation or,
thefe heavenly Bodies, which fhew forth fo much of
the Grandeur and Magnificence of God the Crea-
tor, Pfal. viii. Ver. $, 4, 5, 6, When I confider
thy Heavens, the Work of thy Fingers, the Moon
and the Stars which thou haft ordained; What is
Man, that thou art mindful of him ? And the Son
of Man, that thou vifiteft him ? For thou haft made
him a little lower than the Angels, and haft crown-
ed him with Glory and Honour, tthou haft made him
to have Dominion over the Works of thy Hands ;
thou haft put all things under his Feet ; But O
my Brethren could we difcover the Heaven of Hea-
vens where God dwells ; could we furvey the Glo-
ry and Felicity that the Saints are there polfeffed
of, where they are indeed made but a little lower
than the Angels, yea in many Rcfpe&s equal to
them ,• where they are crown' d with true Glory and
Honour, and jh'me as the Sun in the Kingdom of
their Father, and as the Stars for ever and ever ;
How much more Reafon mould we lave to admire
the Goodnefs of God towards them ? And td fay
in the Pfalmift's Words, Lord what is Man that
thou art mindful of him, and the Son of Man that
thoufhouldTt viftt him, by making him the object
of fuch tranfeendent Bounty ?

2. Is it fo that the heavenly Country is a letter.
Country, heace we may learn how to account for
the Wifdom as well as the Goodnefs of'God's Con-
duel: towards his Saints, in making their Life and
Abode in this World fo fhort and tranfitory. Why,
the fooner they die the better for them ; when they
go hence they go to another and better that is an
heavenly Country, Death is in Scripture called the

Be-

44. SERMON IV.

Believers Change ; All the Days of my appointed
fame, fays Job> will I wait till my Change come :
And O what an happy Change does the Believer
make by Death, when he goes from this to another
Country, that is an heavenly ? And how, my Bre-
thren, fhould the Consideration of this reconcile
Death to us, and fweeten to us the Death of our
dear Chriflian Friends and Relations ? Why, it
is to us and them a Change, but a defireable and
happy Change, a Change from an earthly to a bet-
ter and heavenly Country, and why then fhould we
be unwilling to die? Would it not have been
ftrange xi Jofeph had refufed to come out of the Pri-
fen, and to be preferred to all that Glory and Ho-
nour he was pofleft of, when made Governour of
all the Land of Egypt, and had none but Pharaoh
on the Throne greater than he, when he was array-
ed in a Vefture of fine Linnen, &c. Why, my Bre-
thren, what is this World in which we live, but a
Prifon, a Dungeon, or a Dunghill, when compar-
ed with Heaven, thefe Regions of Glory y Honour and
Immortality above ? And what were all thefe Ho-
nours of Jofeph compared with thefe of the Saints
in Heaven, where they are all made Kings and
Priefts to God and their Father ? Their Honour and
Glory is as much above that of Jofeph's or Pharaoh's,
or all the other great Men and Princes of the World,
as theirs is above that of Infects or Worms. And
fhall we be unwilling to leave this Earth, and go
to that heavenly and better Country, when the
Change fhall be fo much to our Advantage, even
infinitely more than now can. be cxpreffed, or even
conceived by us ? Let therefore, my Brethren, the
Faith and Consideration of the heavenly Country re-
concile us to Death, and render the Thoughts of it

fami-

on Heb. xi. 1 6. 45

familiar, yea and the Approaches of it welcome to
us : Better, fays Solomon, is the Day of a Mans
Death than that of his Birth; fo furely it is to the
Believer and true Chriftian, when Death fends him
Home to that better and heavenly Country, which
before was the great and terminating Object of his
Hopes and Defires ; according to what is faid of
the Patriarchs in the Text, But now they dejjre a
letter Country that is an heavenly.

3. Hence we may fee the Folly of thefe who va-
lue the Things of this World at fuch a Rate, as
for the Sake of them to forego the Hopes of the hea-
venly Country, and all the tranfeendent Felicities
and Glories of it ; the Folly of fuch is not to be ex-
prelTed by Words, nor can it be - put off by any
Comparifon : As the Things of the heavenly Ccun-
try are of infinitely greater Worth than thofe of
this Earth, fo the Folly of parting with the one for
the other, is I may fay a Folly infinitely foolifh.
That Saying of our Saviour is of inexpreflible Weight
andEmphafis, Mark viii. 36. IVh at Jhould it profit
a Man tho' he Jhould gain the World, and lofe his own
Soul ? Or what (hall a Man give in exchange for
his Soul ? By the Lofs of the Soul, we are to un-
dcrftand the Soul's falling fhort of Heaven and the
everlafting Happinefs of it, and its being funk at
the fame Time into the endlefs and infufferable Mi-
feries of Hell ; even the firft of thefe alone imports
an incomparable Lofs, and prodigious Folly. O
my Brethren, will you think what poor and mean
Trifles and tranfitory Things they all are, the Things,
I mean, of this Earth, which fo engage the Efteem
and attract the Affections of Men, as. to make them
run the Hazard of lofing all the invaluable Felicities
of the heavenly Country : What are all the Riches,

Ho-

4<S SERMON IV.

Honours aud Pleafures of this World ? Who had
ever a larger Share of them than Solomon ? And
what is the Account he makes of them after the ut-
moft Experience of the Satisfaction they are capable
to afford ?. Vanity of Vanities, all is Vanity and Vexa-
tion of Spirit. Is there any Thing on Earth fufHci-
ent to make the Soul happy ? Is not Happinefs or
Contentment commonly as far removed from thefe
who have the largefl, as from thefe who have the
fmalleft Share of earthly Things? Have not all.
Ranks of Men, and all States of Life, their own
Vexations and Troubles ? What a poor and low
Pleafure is it that arifes from the be& of earthly En-
joyments } Is not even Indolence or a Freedom
from Pain and Uneafinefs a chief Part of the Hap-
pinefs that we enjoy here ? What a ElefTing do we
reckon Sleep to us, which yet differs little while it
lafts from Death or Non-exiftence ? How foon do
all the Pleafures of Senfe cloy and fatigue us, and
how glad are we of refpite from them ? But what
moft of all difparages the Enjoyments of this prefent
Life, and fhould render them contemptible in our
Eyes, efpecially when compared with the BlefTmgs
of the heavenly Country, is that they are Co fhort-
llved and tranfitory : For tbeFaJhion of 'this World,
fays the Apoftle, paffeth away. And tho* a Man
were thisDayat the top-moft pitch of Honour; tho*
he were richer than he himfelf could tell, yea or A-
rithmetick account ; tho* his Pleafures were the
higheft that ever were tailed on Earth, and with-
out any Abatement or A Hoy of Trouble or Pain;
tho5 he were pofTcft of all that the fulkft Notion of
earthly Happinefs canreprefent to us : Yet behold
To-morrow, or a few Days after, comes Death,and
lays him in the Duft, and then all his Glory and

Hap-

on Heb. xi. 1(5. 47

Happinefs is evanilhed. O then my Brethren, fliall
we for the Sake of any Thing that bears the Name
of Riches, Honour or Pleafure on this Earth, when
the Enjoyment is fo fhort- lived and tranfitory, fliali
we be fo fooliih as for the Sake thereof to forgoe th*
immenfe Bleffednefs, the immortal Glories and Fe-
licities of the heavenly Country ?

4. Hence we may fee what a wife Part they ad,
who make choice of the heavenly Country for their
Country, and defire it and feek it as fuch. The
Soul craves a greater Happinefs than this World
can afford : God, out of his infinite Bounty and
Grace, has provided for it a Happinefs, as great
as its Wifhes can defire, in the Country above. O
how wife then are they ? What a wife Part do
they ad, who feek for their Happinefs where it is
only to be found ? This indeed is Wifdom from a-
hove : 'Tis only the Grace of God that can make
Men thus wife unto Salvation ; he that hath pre-
pared this Happinefs for his Saints, and revealed it
unto them, he alfo it is that raifes their Hearts to
the Love and Purfuit of it : As our Saviour fays
to Peter, in Reference to the Conteffion he had
made of his being the Chrift the Son of God^ bleffed
art thou SimonBarjona,for Flefh and Blood hath not
revealed it unto thee, hut my Father which is in
Heaven ; fo it may be laid of God's Saints, with
Reference to the heavenly Country, and the Choice
they make of it as their Country, Bleffed are they,
for Flefh and Blood hath not revealed it unto them,
nor engaged their Hearts in the Love and Purfuit
of it, but their Father which is in Heaven. They
who are worldly wife may account them Fools, be-
caufe they do not ad by the Maxims and Rules of
their Wifdom, which admits of nothing to pafs for

Wif-

48 SERMON IV.

WifaVm, bat what contributes to mates a Man rich
and ^reat, and to minifter to his Pleafure and Sa-
tistadion in the World : But there is a Day com-
ing when, Wijdom, true Wifdom, ihall be juftified,
not on I) of her Children, but even of her Foes and
Defpifers; and all Menjhallfay, in the Words of
the Pfalmift. Verily there is a Reward for the Righ-
teousjverily there is a God that judgeth in the Earth :
When the Choice of Heaven, tho5 accompanied
with the Lofs of all definable Things on this Earth,
yea with the fevered Afflictions and Hard (hips that
can be imagined, fliall be reckoned true Wifdom,
and the only Wifdom w ;rthy ot, and poffeiled by
thefe who are enlightned from above j the Wifdom
which is the Child of Grace, and the Produd of
Faith. Such a Wifdom was that of Mofts, of
whom it is iaid, Heb. xi. 24, 25, 26. That by
Faith when he was come to Tears, he refufed to be
called the Son of Pharaoh' s Daughter; choofing rdther
to fuffer Affltftim with the People of God, than to
enjoy the Pleafures of Sin for a Seafon ; ejleeming
the Reproach of Chrift greater Riches than the tfrea-
fures in Egypt : for he had refpetl unto the Recom-
mence of the Reward. But then again

5. Is it fo that the heavenly Country is a better
Country, then let us all take Care to be of the Num-
ber of thofe who defire and feek after it. 'Tis the
Qiara&er which the Apoftle gives of the Patriarchs,
v. 14. That they fought a Country, and again in
our Text, that they defire a better Country that is
an heavenly. Why, my Brethren, let us alfo take
Care to be of the Number of thofe who feek and
defire this heavenly Country : And to engage us to
it, in an Agreeablenefs to what has been laid alrea-
dy, let us confider

1. How

on Heb. xi. 16. 49

t. How incomparably better the heavenly Coun-
try is than any on this Earth ! Why, indeed it
is a mighty Disparagement to the one to compare
it with the other. O my Brethren, what a poor
World is this in which we live now? How foon
do we fee an End of all Perfection here ? If God
had not provided better Entertainment for us elfe-
Where3 how juftly might we cry out in the Pfalmift's
Words, Why haft thou made all Men in vain}
Could it be thought worthy of infinite Wifdom and
Goodnefs, to have made us, fuch Creatures as we
are, for no higher Ends and Purpofes than thefe of
the little, low, narrow and tranfitory Life we lead
here ; and for tailing no higher a Felicity than what
the Enjoyments of this Life afford? How poor
find tow a Notion of Life and Happinefs muft they
have.who can think fo? Efpecially might true
Chriftians complain of the numerous Hardships and
Sufferings of their Lot in this World, if they had
not the Happinefs of another Life to look for : Ac-
cording to what the Apoftle fays of himfelf and o-
ther fuftering Saints, i Cor, xv. 19. Jf in this Lift
we only have Hope in Chrift, we are of all Men moft
tniferable. But, my Brethren, bleffed be our God
for it, there is another and better Country y that is
an heavenly, abiding us, where we mail live Indeed,
live to all the noble Purpofes of Life ; where it mall
be worth the while to live, where we ihall know
the full Import of the Blefling of Life ; where our
Life fhall be occupied in thefe blefsful Employments
and Pleafures of which we now can have no Noti-
on, or but a very faint one, as I was obferving to
you laft Lord's Day ; where we fhall live in the
Poffeflion of perfect Life and Happinefs and that foe
evermore*

you II. D And

$o S E R M 0 N IV.

And is not this, my Brethren, a Country to be
defired, a better, O how infinitely better a Country,
than any on this Earth. Let us therefore defire it,
and feek after it : O could we conceive how much
better a Country it is, we could not choofe to do
otherwife, I mean than to love it, defire it, and feek
after it ; O let us therefore de(ire it, defire it really
and in good Earneft. Alas, how many are there
that will pretend that they defire Heaven as their
Country, and yet give them their Choice, they would
be content to live on Earth for ever ■; whence elfe
thefe fo eager Purfuits of earthly Things, as it
they had an Eternity to provide for here ? Whence
elfe that immoderate Love of Lite and Fear of Death
that they difcover, thefe anxious Precautions to pre-
serve the one and award the other, thefe fecret
Tremblings and Shudderings that fhake their Hearts
when Sicknefs attacks them ; thofe Terrors which
fommonly attend the Apprehenfions of their being
made fuddenly to leave this World ? Whence does
all this proceed, but from Want of a true Senle and
real Defire of Heaven, that better Country ? Did
we really feek and truly defire the heavenly Country ,
we would rejoice at the Thoughts, of going heme
to it ; who is airaid of changing a worfe State for a
better ? Let us, I fay, defire the heavenly Country
really and in good Earneft ; and let us defire it pre-
ferable to our being here ,• / have a Defire, fays the
Apoftle, to depart, and to be 'With Chrift which is
far better. Alas, if we confult our own Hearts,
.we will find that we defire to be in Heaven only,
when we can live no longer on Earth ,• or we de-
fire iz chiefly as a Refuge from the Calamities and
Afflictions of this prefent Life : 'Tis true we are
allowed to defire it under this Notion, and on this
4 Ac-

on Heb. xi; 16. 5 1

Account ; but did wc defire it as we fhould do,
we would defire it even preferably to our being here ;
we would delire Heaven for its own Sake, or tor
the Sake of chat Happinefs that is there laid up for
us, in the Er* yment cfpecially of our God and
Saviour. ' l\s true we arc to be refign'd to the
Will of God, as to the Time of our living in this
World ; but yet a prevailing Defire of our being
in Heaven is not inconfiftent with thil Refigna-
tion, nor is this Refignation inconfiftent with that
Defire : Tho' there may be a Struggle betwixt them,
yet they may dwell together in the fame Breaft -, an
Inftance whereof we have in the Apoftle, who tells
us of the Difpofition of his Heart in this Cafe,
Philip i. 23. lam in a Strait betwixt two having
a Defire to depart, and to ; be with Chrifi, which is
far better : Nevertheless to abide in the FlefJj, is more
needful for you ; And that Confideration made him
refigned as to the Time of his going to Heaven.
And indeed 'tis only fuch a Confideration can ex-
cufe a Chriftian's not vehemently defit ing and long-
ing to be in Heaven, namely his Purpofe and De-
fire of being further ufefui and ferviceable to God,
and the Intereft of his Glory in the World : But to
defire Life merely for the Sake of living in this
World, is a poor and fordid Thing, below the
nobler Hopes and Expectations of a true Chriftian,
who believes there is a Heaven, and defires it as
another and better Country.

Let us therefore defire the heavenly Country, let
us defire it really and in good Earned ; Let us de-
fire it preferably to our being on this Earth, in To
far as is coniiftent with the Refignation that we
owe to the Wrill of God : Arid let us defire ic with.
-<a holy, Ardour and Warmth of Affection, in fomc

D 2 Man-

51 SERMON IV,0V:

Manner fukable to the tranfcendent Excellency of
this heavenly Country : Why, would we attain to
it ; then, as much as the heavenly Country is bet-
ter than any earthly, with as much Vehemence and
Ardour of Affection fliould we defire and breathe
after the one more than the other ; but this being
above our Reach, we fliould at leaft defire the
heavenly Country with all the Ardour and Vehe-
mence of Affection that our Souls are capable of.
We difparage the heavenly Country, and indeed
fliow our felves unworthy of it, when we love and
defire it but faintly : And when, through the
matchlefs All-fufficiency of Chrift and his Grace,
we are brought there, we would be made to wonder
at that Dulnefs and Stupidity of our Hearts ; and
that interfering Love of earthly Things, that fo
feftred and entangled our Affections, and made
them move with fo much cold Indifferency towards
the heavenly Country.

May our Lord Jefus Chrift himfelf, and God even
our Father , who hath loved us, and hath given us
everla fling Confolat ion, and good Hope through Grace
of a better and heavenly Country, comfort our Hearts
andftablijh us in every good Word and Work. May
his Grace enable us to walk worthy of God, who
bath called us into his Kingdom and Glory : And to
feek for Glory y Honour and Immortality, by a patient
Continuance in Well-doing ; that, when he has /«/-
filled all the good Pleafure of his Goodnefs concern-
ing us in this vain World, and made us meet to be
Partakers of the Inheritance of the Saints which is
in Light, he may give unto us eternal Life in Hea-
ven. To him be Glory and Dominion for ever and
ever. Amen.

S E R-

5}

SERMON V.

Matth. xxii. 4;

rAll Things are ready ; Come to the Mar*
riage.

HE Words of the wife, fays Solomon,
that Royal Matter of Wifdom, are
as Goads, and as Nails fafiened by the
Mafiers of Affemblies. In ancient
Times, Parables were much ufed,
as a Way of Inftru&ion equally
pleafant and profitable. Parables, when well chofen
and rightly adapted, have a Beauty and Force in
them that charm the Mind, and give it a clearer
Perception, and a more lively and lading Impreffion
of Things, tfyan when they are prefented to it only
in their naked Truths. This holds true, elpe-
cially with Refpect to Divine Truths, which never
are conveyed into the Mind with fo much Advan-
tage, as when cloathed with proper Allegories, and
embodyed, as it were, with earthly and familiar
Similitudes : According to that ancient Maxim of
the Jewijb Cabalifts, heavenly Light does not de-
ft 1 fcend

'$4 SERMON V.

Jcend without a Vehicle or Qloatbing. Hence it is
that our bleffcd Lord and Saviour, who was the
true and fubftantiai Wifdom of God, the great
Mailer and Teacher of Jfrael, benoe, I fay, it was
that he made Choice ot this parabolical Way of
teaching, and ufed it To frequently in his Difcourfes
t*e his own Difcipks, end the People who reforwd
to hear his Sermons : "Tis true, there was another
Reafon of this his Ckoke. <viz. rhe Accomplifhmefit
qt J/aiah's Prophcfy, with Reference to the Generality
of the Jews o\ his Time who believed not in him,
that feeing they might fee and not perceive, and
hearing they might Hear and not underftand. But
yet to his be' trr difpofed Audience, and tfpecially
to his own Difciples, this Method of teaching, by
Parables, upon his explaining the Meaning of each
Parable to them, was a moft proper and effectual
Way for furnifhing their Minds with the Know-
ledge of iuch Divine Truths and Myfteries, as he
thought fit to acquaint them with.

As to this Parable, whereof our Te^t is a Part,
the Scope and Defign of it is plainly and chiefly this,
tinder the Metaphor of a Marriage, or Marriage-
feaft, (for the Word in the Original promifcuouily
figniriech both, and chiefly the latter, and therefore
the Word is in the plural Number ; becaufe
amon^ft the Jews the Marriage folemnity uiually
lafted ror (even Days ; and thoJ the Marriage was
but one, the Marriage-teafts or Entertainments
w\ re many.) I (ay, the Dtfign ci this Parable is to
fet forth that gracious Offer of Mercy and Grace,
whi;;. was made by God to the Church and People
of th by the Appearance of Chrhl the Mejfias,

on rhe Terms ot the:: believing in him : But when
they were fo ftrangely infatuated as to reject, and

for

on Matth. xxii. 4. $5

for their fo doing were themfelves reje&ed of God»
and their Nation made the Theatre. of his Divine*
Vengeance ; the Gentiles , who had been formerly
negle&ed in the O Economy of Grace, were now-
called in and made Sharers of the rich Mercies and
happy Privileges of the Gofpel-difpenfation. This
is the primary Scope of the Parable, as you will
fee by confidering it at your own Leifuire.

But it has moreover a further View to the State
of the" New Teftament Church in all fucceeding
Ages of it ; and may very well be underftood to
have a Reference to the different Reception and
Entertainment, which the Call and Offers of the
Gofpel meet with from Perfons living in the vifible*
Church : Some foolifhly and wickedly make light of
them ; and others are fo wife and happy as to be
prevailed on to comply with them, Yea, the whole
of the Parable may very well be applied to that
particular Ordinance of the Sacrament of the
Lord's Supper, of which ye have fo near a View :
In which Ordinance the Marriage-Covenant be-
tween Chrift: and Believers is tran faded and fo-
lemuized, and all the rich and royal Dainties of
Heaven are in a manner provided and brought forth
for their Entertainment. And in this Senfe it is,
efpecially that I mail confickr thefe Words of the
Parable which I have chofen for my Text, All
things ate ready : Come to the Marriage.

Haying already hinted that the Word in the
Original fignifieth either the Marriage itfelf, or
the Marriage-feaft, in this Senfe I (hall ufe the
Term, as promifcuoufly denoting both : Yet, as
Things really are in the new Covenant- Difpenfa-
tion, it neceiTarily implies that all true Believers
are called to the Feliowfhip of Chrift, and made

D 4 Sharers

56 SERMON V.

Sharers of all the Bleffings of the new Covenant,
which in the Parable before us are reprefented either
under the Notion ot the Marriage Tranfa&ion, or
Marriage Feaft and Entertainment : And to this
Marriage Solemnity and Entertainment all Perfons
living in the viiible Church, and who hear the Call
of the Gofpel, are invited to come ; to come, not
only as Guefts while the Marriage -Covenant is fo-
lemnized between Chrift and others ; but to come
alfo as Brides and Parties themfelves, who are to
conclude and folemnize the Marriage Tranfaction
between the Royal Bridegroom of Souls and them-r
felves. For tho* in the Parable they are only in-
vited under the Notion of Guefts ; (Similies being
always defective, and not able to bear two Faces at
once) yet their being invited to come as Guefts ne-
ceflarily includes their coming as Parties and Spoufes
too : For none are, or can be worthy Guefts at
ChrinVs Table, who are not his Brides and Spoufes
alfo.

Having thus far explained the Words, and pro-
pofed the Senfe in which I defign to conftder them,
J fhall, I. Tell you very briefly what this Mar-
riage-Covenant or Tranfa&ion betwixt Chrift
and Believers, his myftical Spoufes, doth denote.

II. I (hall tell you of fome of the Caufes, or Mo-
tives oif the believing Soul's ferious Choice an4
Acceptance of Chrift in a Covenant-Tranfa&ion,

III. I fhall (hew with what Affections the Soul ac-
cepts of him and tranfafts with him in this Cove-
nant. IV. I fhall tell you why this Covenant is
called a Marriage-Covenant. V. I (hall tell you
of fome of the Preparations that are made for fo-
Jemnizing this Marriage-Tranfaction. And then,
VI. and iaftly, Shall urge the Invitation in the

Text,

on Matth. xxii. 4. 57

Text, All things are ready : Come to the Mar-
riage.

I. I fay, I mall tell you very briefly, what this
Marriage-Covenant or Tranfa&ion betwixt Chrift
and Believers doth denote. And in fhort it is no-
thing elfe than the believing Soul's folemn and fe-
rious Choice and Acceptance of Chrift for its Sa-
viour and Redeemer upon the Terms of the Gofpel:
That is, its accepting of him in all his Offices of
Prophet, Pried and King ; and in all the feveral
Functions and Operations of thefe Offices : Its
Acceptance of him by Faith, Refignation, and a
promifed Obedience to him, not only giving an
Affent to all the faving Truths revealed in the
Gofpel, and embracing him and his Righteoufnefs
as the only Caufe of the Soul's Juftification before
God ; but alfo refigning itfelf intirely to his Conduct
and Difpofal, with a Refolution to adhere to him ;
and honour, love, obey and ferve him in all Things,
and that for ever. This is in brief what we are
to underftand by the Marriage-Covenant and Tran-
faftion betwixt Chrift and Believers.

But perhaps you may fay, if this be all the Mat-
ter amounts to, are we not all in Covenant with
Chrift already ? Do we not all believe in him, and
own him for our Saviour ? True, you are fo, and
do fo, I mean externally and by Profeflion : But you
muft give me Leave to tell you, that if you have no
more to plead for your being in Covenant with
Chrift, but your being baptized in his Name, and
living in the outward Profeflion of the Chriftian
Faith, when there is nothing to tempt you to deny
or forfake it, you muft allow me, I fay, to tell
you, that this comes far fhort of the Soul's ferious
and folemn Choice and Acceptance of Chrift. All

Chriftians

5% SERMON v.

Chrjftians are indeed externally in Covenant with
Chrift by their being baptized into bis Name : But
this being done in their Infancy, by the Promife of
their Parents or Sponfors, whilft they have no
Senfe of the Thing themfelves ; unlcfs, when they
come co capable Years, they ferioufly and perfonally'
renew their Baptifmal Covenant, it is all but an un-
finifh'd Work, and like a Foundation wanting the
proper and defign'd Superftruc~ture. For however
God may deal with Infants before they arrive ac
the Years of Difcrecion, and may accept of the En-
gagements of their Parents to intereft them in the
Benefits of the Covenant : Yet if fuch as are come
to Age renew not their Covenant Engagements
themfelves, and particularly by their taking the
Sacrament of the Lord's Supper as the Teftimony
and Evidence thereof, their Baptifm can be of no
Avail to them. And even, tho' Men continue m
the Pr Jeflbn of the Chriftian Faith, and pay an
external Regard to the Ordinances and Inftitutions
of Chrift, and particularly do join with their Chri-
ftian Brethren in the Celebration of the Sacrament
of the Lord's Supper upon the Occaflons thereof ;
yet if there be no more than this, they are far from
being acquainted with that Covenant-Tranfaction
between Chrift and their Souls, that in the Text,
and other Places of Scripture, is reprefented under
the Notion of a Marriage- Covenant. This, as I
faid before, implies, or rather doth confift in the
Soul's ferious and folemn Choice and Acceptance
of Chrift in all his Offices co be its Saviour and Re-
deemer : Which, alas ! many of thofe who are
called Chriflians, and live in the vifible Church,
are wholely Strangers to. They were, indeed, bap-
tized into the Name ofQbrifi by the Felicity of their

Birth ;

on Macth. xxii. 4. jy

Birth ; they live in the Profeffion of the Chrift urf
Faith as the Way of their Forefathers, which they
are not tempted to change ; they frequent Ordi-
nances, and take Sacraments as Things in Faftiion;
but yet for all this, they never feriouily made Choice
of Chrift in a Covenant Tranfaction for their Lord
and Redeemer, according to the Terms of the Go-
fpel. And therefore to ihew you how defective
fome of you may be in this Matter, tho' perhaps
you are apt to fufpect, nothing like it. I fhall pro-
ceed to the

II. Thing propofed, namely to tell you of fome
of the Caufes and Motives of the believing Soul's
ferious and folemn Choice of Chtift in a Covenant
Tranfadion, which are chiefly thefe two

1. A Senfe and Perfuafion of its utter and inevi-
table Ruin and Mifery upon Account of Sin, and the
Wrath of God to which it thereby ftands expofed.
For when the Sinners Conference is awakened and
pierced with a Senfe of Guilt and Wrath, this makes
him fee his Need of Chrift, and readily and with
all his Soul to accept of him as his only Saviour,
and clofe with him upon the Terms of the Gofpel
for Relief in this his Cafe of Extremity, in which
he fees there is none either in Heaven or Earth can
help him. This makes him cry out as in an Agony,
WhatJhaU I do to be faved! Oh the heavy Burden
of Sin ! Oh the Pain and Torment of Guilt ! Oh
the Terrors of divine Wrath ! Oh for the cooling
Waters of Mercy ! Oh for the Blood of ffr inkling !

0 ror the Balm of Gilead 1 O for the Phyfcian
there ! Who can dwell with devouring Fire> who can
dwell with everlafting Burnings ! Oh for a Saviour,
for a Saviour ! What would I not do, what would

1 not give to befaved! Well then, had you ever

iuch

6o SERMON V,

fiich a wounding Senfe of Sin, fuch an alarming
Senfe of Wrath, as made you thus fee the Need
you have of a Saviour ; and convinced you of your
utter and inevitable Mifery till you ftiould obtain
an Intereft in him ? If not, you have Reafon to fu-
fpect that you have never yet accepted of, and clofed
with Chrift; for the whole need not, value not, em-
ploy not, the Phyfician, but they that are feck.

a. Another Caufe and Motive of the Soul's feri-
ous Choice and Acceptance of Chrift in a Covenant
Tranfa&ion with him, is a Difcovery of his charm-
ing Excellencies and (Perfections as Mediator, and
the infinite Advantages that fhall redound to the
Soul by its being united to him in a Covenant Re-
lation. For when the Soul gets a Difcovery of this
amiable and charming Object, and what an infi-
nite Fullnefs of all Soul-good is lodged in him, in
whom dwells all the Fullnefs of the Godhead bodily,
it cannot, as it loves itfelf and its own Happinefs,
but defire to have an Intereft in him, and to be
poffeffed of him by the fureft Title, and cloffeft Tic
of a Covenant-relation. Well then again confider,
whether ever you had fuch a Difcovery of the ami-
able and charming Excellencies and Perfedions of
Chrift; whether ever the Time was, that you ac-
counted him the Chief among ten {thoujands, yea
the Chief of ten Thoufand Worlds ; fairer than the
Sons of Men, yea altogether lovely; and couldft
fay with the Apoftle, Phil. iii. 8, 9. Tea doubtlefs,
and I count all things but Lofs, for the Excellency
of the Knowledge of Chrift Jefus my Lord : For
whom 1 have fuffered the Lo/s of all ^things, and
do count them but Dung that I may win Chrift, and
J?e feund in him, not having my own Right eoufnefs%
which is of the Law, but that which is through the

Faitb

on Matth: xxii. 4; 6t

Faith ef Chrift, the Kighteoufnefs which is of God
by Faith : that I may know him, and the Power of
his Ke/urreclion, and the Fellow/hip of his Sufferings,
being made conformable to his Death ; Or whether
ever you reckon'd him the Pearl of Price, for the
purchafing of which you would be well content to
Jill all you had : Whether ever you reckoned his Fa-
vour better than Life ; and when others faid, who
wiUfhew us any Good ? If your Language was,
Lord lift on me the Light of thy Countenance. Con-
sider, I fay, whether you had ever fuch an high E-
fteem as this of Chrift, or whether your Hearts do
not fecretly fay of him, as the Jews did of old,
there is no Form nor Comelinefs in him that hejhould
he defired -, we'll have no Part in David, nor In-
heritance in the Son of Jeffe : Whether with Herod
and his Men of War , you do not fet him at nought ;
' and, with thefc in the Parable, prefer your worldly
Intereft to him, and make light of him and all his
Offers. Why, if you never beheld the Glory of
Chrift, nor were charmed with his tranfeendent Ex-
cellencies, fo as to defire him above all Things, you
may conclude you have not yet made- a ferious and
hearty Choice of him : For to them that believe hs
is precious, yea, to them he is altogether lovely.
Thefe are the two chief Caufes and Motives of the
Soul's Choice and Acceptance of Chrift. Proceed
we now,

HI. To mew with what Affe&ions the Soul ac-
cepts of Chrift, and tranfa&s with him in this Co-
venant. And,

1. The Soul moves towards Chrift in this Tranf-
m&ion, with a humble and holy Dread upon it. It
Confiders what a great and glorious One he is to
whom it makes its Addrefc. It approaches him as

the

62. S.E R M O N V.

the Woman In the Gofpel, faying, O f 1 might but
touch the Hem of his Garment ! It fays as Abigail
(aid to David Behold let thy Hand-maid be a Ser-
vant to wajh the Feet of the Servants of my Lord.
O fm unworthy to unloofe the hatchets of his Shoes:
And what am 1, or what is my Father's Houfe,
any of the Race of Adam that I ih ould prefume
thus far ? O rebuke me not in thine Anger, eh aft en
me not in thy hot Difpleafure : O let not my Lord be
'angry and lwill fpeak ; I am a poor diftreffed Wretch
who defires to Cue to thee for Help, I have heard
of the King of Jfrael that he is a merciful King.

2. The Soul advances towards Chrift with a ho-
ly Importunity, and earned and impatient Defire.
Lord Ntcefficy makes me urgent, I'm unworthy,
but I mult adventure.. The Avenger of Blood pur-
fues, I muft, I muft to the City of Refuse. O re-
ceive and fhelter a forlorn Criminal who flies into
thy Protection. Thou halt inviced all fuch as are
weary and heavy laden to come unto thee ; behold 1
come unto thee in Obedience to thy Call. O let
me touch the Golden Scepter ! O let me kifs the Son
left he be angry- and I perijh in the Way 1 O that I
might have a Share in thy Love ! O that thou
wouidft fet me as a Seal upon thy Heart, as a Signet
Upon thy Arm I O that I might be allowed to call
thee my God, my covenanted God and Saviour !

3. The Soul moves towards Chrift with an en-
couraging Meafure of Hope.. J have heard of .the
King of Jfrael, that he is a merciful King ; That
there is Mercy and Forgivenefs with him and plente-
ous Redemption ; that -thou wilt not break the bruif-
ed Reed, nor quench the fmoaking Flax ; that thou
art found of 'thofe that feek thee not ; that thou
bids all the Ends of the Earth lock unto thee and

be

on Matth. xxii. 4/ <5j

be faved ; and to whom, O Lord, Jhall I go hut un-
to thee? tthou only haft the Words of eternal
Life.

4. Then the Soul comes up clofe to Chrift, and
by the Arms of Faith embraces him in the Promifes,
faying, ^hou Lord art my God, I take thee for my
Almighty Saviour ; and Life nor Death fhall never
feparate between thee and me : Behold I refign my
fett, Soul and Body, over to thee, and take thee for
my Saviour and all : I venture my Soul upon thy all-
fufficient Merits ; there I throw out the plight An-
chor of my Soul ; and J know in whom I have be-
lieved ; and lam perfuaded that thou art able to keep
that which I have committed unto thee, againft that
Day. And then,

5 . The Rcfult and Conclufion of this is, mutual
Endearments, fweet and raviihing IntercourfesofLove
and Communion betwixt Chrift and the believing
Soul. / am my Beloved's and my Beloved is mine :
J fat down under his Shadow with great Delight, and
his Fruit was fweet unto my tfajte. The Storm is
now all blown over, and hulht into a Calm ; and the
Soul enjoys a bkfled Seafon of pure pleafant halcion
Days, and can fmg a fweet Requiem to itfelf, Re-
turn into thy Red Omy Soul, for the Lord hath dealt
bountifully with thee: I have believed, therefore
have Ifpoken, what Jhall I render unto the Lord for
all his Benefits done unto me ? T'his God is my God
for ever and ever, he /ball be my Guide even unto
Death : If horn have I in Heaven but thee ? And
there is none upon Earth that 1 defire bejides thee;
when my Flejh and my Heart do fail, Thou wilt be
the Strength of my Heart and my Portion for ever ;
And then J

6. Which concludes the Tranfa&ion. When the
bkffed Lover and Saviour of Souls fees the poor be-
lieving

6\ SERAI ON V.

licvirig Soul thus humbly arid earneftly prefling to-*
wards him, and like the Man in the Gofpel crying
out with Tears, Lord, I believe help thou mine Un-
helief ; tW thou Jbouldeft flay me yet will 1 trufi in
thee ; then by the Comfort of fome Promife carried
in and applied to the Soul by the Teftimony of the
Spirit, he befpeaks and welcomes it to him, and af-
fures it of his gracious Acceptance, Fear not worni
Jacob, I will help thee, faith the Lord thy Redeemer,
the Holy One of Ifrael : Fear thou not, for I am with
thee ; be not difmayed, for I am thy God ; I wilt
firengthen thee, yea, I will help thee, yea I will up-
bold thee with the right Hand of my Kighteoufnefs :
I will hold thee by thy right Hand, faying fear not.
Welcome, welcome to me poor eled: Soul ; I will
pledge my All-fufficiency for thy Salvation ; and
fince thou haft accepted of me, reft fatisficd, I will
not caft thee off; for none that come unto me will I in
any wife caft out. Can a Woman forget her fucking
Child, that fhe Jhould not have Compajffion on the
Son of her Womb ? Tea they may forget, yet will I
not forget thee ; Behold I have graven thee upon the
Palms of my Hands : And tW the Mountains fhall
depart and the Hills be removed, yet my Loving-
Ittndnefs (Ij all not depart from thee ; neither fhall the
Covenant of my Peace be removed, faith the Lord
that hath Mercy on thee. This now is the Way and
Method how the Soul tranfa&s with Chrift, and
clofes with him for its Saviour : And you may con-
fider whether ever yon were acquainted with fuch
Exercife. I come now

IV. To tell you why this Covenant is called a
Marriage Covenant, come to the Marriage. And
not to multiply Particulars, it is, fo called in thefe
three Refpc&s.

i. To

on Match, xxii. 4. 6$

1. To exprefs the Strictnefs ofic, agreeable to
thofe Figures made Ufe of in Scripture to exprefs
the Strictnefs of the Union between Chrift and Be-
lievers : As the Union between the Root and the
Branches, the Foundation and Superfttu&ure, that
between the Head and bodily Members, and the
like; that between a Sovereign and his Subjects;
and that: between Man and Wife.

2. To exprefs tne Sweetnefs of it. The conjugal
Relation is of ail others the fweeteil upon Earth. It
admits of thefc peculiar Endearments, that do far
exceed all the other Comforts and Joys of human Life.
The Life of Man is in a Manner imperfect without it;
and therefore faid God at firft, It is not fit that Man
jhould be alone, let us make a Help meet for him.
Therefore to exprefs the divine and heavenly Pleafurcs
that refult from the believing Soul's Union to Chrift
and Communion with him. it is called a Ma.*ria^e-
Covenanr. He is faid to betroth the Soul to himfelf
in Loving- kindneffes and tender Merciesy and to re-
joice over it as a Bridegroom rejoiceth over his Bride :
And the Soul poffefles an unipeakable Delight and
Satisfaction in its fpiritnal Intimacies and divine
Converfations with him ; He brought me into the
banqueting Houfe, and his Banner over me was
Love; ftay me with Flagons, comfort me with
Apples, for lamfick of Love. And this is the Joy
of EJpoufals, in which the believing Soul rejoices in
Chrift as the bleffed Object of all its beft Affections,
counting him the Chief among ten tboufand, and
altogether lovely , and Chrift rejoiceth over the Soul
as the Bridegroom rejoiceth over his Bride, and gives
it many endearing Pledges of his Love: And be-
lieve it, my Brethren, there is a reality in thefe
Things, tho* they are My ft cries to the World.

Vol II. E 3. It

66 SERMON V.

3. It is called a Marriage-Covzmr\z to exprefa
the Indiffolvablenefs of it. The Marriage-Covenant
can only be diffolved by Death. But here indeed
the Figure falls far fhort of the Truth ; for the Mar-
riage-Covenant between Chrift and Believers can
never be diffolved, no, not by Death : When the
Soul and Body, thefe dear Companions, fhall be
difunited, when the whole Frame of Nature fhall
be diffolved, and an univerfal Rupture fhall disband
the Creation, yet this Union between Chrift and Be-
lievers fhall ftand firm and indiffolvable to all E-
ternity. But I fhall now come

V. To tell you of fome of the Preparations that
are made for folemnizing this Marriage-Tranfa&ion
between Chrift and Believers, All things are ready,
tome to the Marriage, of which I fhall only menti-
on thefe following. 1 The Father hath given his
Confent. 2. Chrift hath won his Bride. 3. He has
come from Heaven to Earth to court her Love.

The Contract is fealed with his Blood. 5. He
has purchas'd for her, Royal Quality and Orna-
ments. <5. He has fettled on her a large and royal
Eftate. 7. He has made ready a royal Feaft tor
the Solemnity. All things are ready.

1. The Father hath given his Confent. He, if I may
ufe the Expreffion, was the firft that propos'd the
Match. After that his adorable Wifdom thought
good, that the Royal Heir of all Things fhould e-
fpoufe fome inferior Nature, for producing a new
and more marvellous OrT-fpring than any that had
as yet defcended from him, the great Father of
Lights; and of which his darling Attribute, Mercy,
fhould be the bleffed and fruitful Womb (for tho'
Wifdom and Power did behold their beitefteot OrT-
fpring, the great Family of Creatures chat v e
4

on Mmh xxii. 4. 6j

made, yet Mercy was ftill a childlefs Attribute)
when therefore I fay, the adorable Wifdom of God
thought fit that his only begotten Son fhould be-
troth fome inferior Nature, for railing up Children
to Mercy, he made Choice of the wretched Race
of Adam for the Purpofe: Go my Son, fays he,
(as with Humility and Reverence we may fuppofe
him to have fpoken) Mercy cms foi Children, and
pleads that ihe may not be the only barren Attri-
bute of Heaven ; Go, there is the fallen Race of
Man,- go recover and redeem them, and make v hern
worthy of thy felf, and betroth th m to thy iel> in
a Covenant of Grace and free Lov e rfial Mercy
alfo may have Children : Tnere are two Natures,
two Kinds of Beings equally guilty and miferable,
fallen Angels and fallen Man ; but I make Choice
of the latter, go then and redeem them, and make
them thine own, for redeem them thou mult berore
thou canft make them thine own. And thus the
Father hath given hisConifent. And

2. Chrift has won his Bride. And this, as it was
neceffary, fo was it indeed a great and hazardous
Undertaking ; For Chrifi/s Spoufe was a Criminal, a
Captive, a Slave, a Priloner in Satan's Chains ; ihe
was fhut up in Prifon by the Juftice ot God, and
could never have made her Efcape of herfelf; foe
the Walls of this Prifon were as high as Heaven,
as deep as Hell, and as ftrong as Omnipotence:
There was no efcaping till Chrift, her all-conquer-
ing Lover, came, and by a ftrange Effort of his
Love, fcal'd the Walls, beat open the Prifon Doors,
and brought forth the poor Prifoner of Hope.
Chriit's Bride was a Criminal, condemned by the
Sentence of the Law, and muft needs have laid her
Neck on thcBlock,and fubrnitted to the fatal Stroke;

E 2 but

tf8 S E R M O N V.

but Chrift her Lover came and refcued her by fub-
mitting himfelf to bear her Doom ; he gave his
Life a Ranfom for her, and was wounded for her
tfranfgreffions, and brutfed for her Iniquities, the
Chaftifement of her Peace was upon him, and by
his Stripes fhe is healed. ChriiYs Bride was ravifh-
ed and led captive by A p p o l l y o n, the great De-
ftroycr of Souls, who firlt rob'd her of her Innocen-
cy, and made her as black with Guilt as himfelf,
and then carried her off as his Slave to dark and
uncomfortable Regions of Woe and Mifery : But
Chrift, her glorious and almighty Lover,purfued after,
and by a matchlefs Effort of Valour and Love, invaded
the Empire of Death, and vanquifhed the Prince of
Hell in his own Territories; Hcfpoiled Principali-
ties and Powers, and made a Shew of them openly,
triumphing over them in his Crofs ; and by Death

. overcame him that had the Power of Death, even
the Devil; and fo refcued the poor Capcive he had a
mind to efpoufe to himfelf. He has won her from the
Hand of all her Enemies,and thereby purchas'd an un-
deniable Claim to her beft Affections ; for which End,
3. He has come from Hearen to Earth to court
her Love. After that he had recovered and won

1 her by vanquifhing her Enemies, he next fets him-

- felf to win her by vanquifhing her Affections ;
which alas ! and to her Shame be it faid, is the

: hsrdeft Task of the two. See how he complains :
Te will" not come unto me that ye might have Life :
All Day long have Iftretch'd out my Hand, and n§
Man regarded : O Jerufalem Jerufalem, how of-
ten would I have gathered thee as a Hen gather eth
her Chickens under her Wings, and ye would not.
He went thro' Stitch with the former, no Oppofki-

oii was able to (land before him \ foe came travel-

*::l

on Matth. xxii. 4. 6y

ing in the Greatnefs of his Strength to fave her :
And O but they were wide Steps he took ] No
Oppoficion was able to fland before him ; he went
thro' Flames and Floods; all the Waters of the
A by fs, all the Flames of Hell could not quench
his Lore. In the Days of his Flefh he courted
Sinners in the moil: melting Strains, Come unto me
all ye that labour and are heavy laden, and I will
give you Reft. And fince his Afccniion, he courts
them by his Servants, the Minifters of the Gofpel,
(and they meet with many Repulfes as well as
their Lord and Mailer did) who are flill calling u-
pon Sinners, and perfuading them to embrace the
Offers of his Love ; we then who are Ambafjadors
ofCbrift, as tho* God did he fee ch you by us, we pray
you in Chrift's Stead be ye reconciled to God : This
is the Work, Employment and Errand of ail the
Servants of Chi ill to Sinners, but yet alas ! in this
latter Attempt, (I mean to win her Affc&ions) how
often is he repulfcd, notwithstanding that he ftands
and intreats, yea obtefts and conjures her by the
Miracles of his Lore to her, yet fhe flights him
and will not give him her Love. This furely is
unpardonable Ingratitude to this great Lover of
Souls, who has performed fuch heroick- Heats of
Love for her, and offers her his Love, and all the
excellent Effects of it in a Covenant fealed by his
own Blood. Which leads me to the

4. Particular. The Contract is fealed in his
Blood, he not only offers us his Love and all the
gracious Effe&s of it; but aifures us of it by a Co-
venant, and a Covenant fealed by his Blood : %hi$
Cup is the New tteftament in my Blood, that is, the
new Covenant is fealed and ratified by this Rite of
the (hedding of my Blood. Who can doubt the
E 3 Sincerity

70 SERMON V.

Sincerity or Height of Chrift's Love, when he offers
it not only by a bare Promife ; but by a Covenant,
and a Covenant f.aied by his own Blood ? Who can
qutftion the Truth of it, when it is cioathed with
fuch Credentials ? Greater Love hath no Man than
this, that a Man lay down his Life for his Friend ;
but herein hath God manifefted his Love towards us,
in that while we were. yet Sinners, Chrift died for us,
for us who were Enemies to him in our Minds by
wicked Works. A greater Proof of the Sincerity of
his Love he could not give, than to die in Proof of
it, and yet too nothing lefs could well affure us of
the Truth of it: We are fuch guilty unworthy
Wretches, and Guilt is fo confeious ol its own De-
ferts, that we fhould hardly ever have allowed our
felves to think that Chrift would make us the Ob-
jects of his Love, who deferved his eternal Hate ;
unlefs he fhould give us fome Proof of his Love, as
fliould furmount and quafh all our Doubts and
Jealoufies of that Kind ; and fuch a Proof was his
dying for us, he hath.fealed the ContraQ: with hi$
Blood. And of this you are to have a lively and
vifibte Reprefentation in the Sacrament, wherein
you may read the Redeemer's Love written in the
Characters of Blood and Wounds.

5. Chrift has provided Royal Quality and Or-
naments for his Bride. She was otherwife altoge-
ther unworthy of him. His Bride is an Ethiopian,
a Blackmoor, yea ugly and hateful ; an Heir of
Hell, a Chiid of Wrath ,• yea a Slave, unworthy
to match with the Blood -royal of Heaven. But
Chrift has provided Quality and Ornaments
for her> he'll infufe celeftial Blood into her Veins,
heavenly Grace into her Soul, and make her partake
of a divine Nature : Since thou was precious in my
J Sight

on Matth. xxiL 4. 71

Sight thou haft beeen honourable, fays he in the Pro-
phet Ifa. xliii. 4. he has provided the fplendid and
fpotlefs Robes of his own Righteoufnefs, which will
make her look forth like the Morning, fair as the
Moon, clear as the Sun9 and glorious like an Army
with Banners : So that tho' fhe has lyen among the
Pots> yet Jhall /he be as the Win$s of a Dove, co-
vered with^ Silver , and her Feathers with yellow Gold ;
He will beautify the hidden Man of her Heart, and
adorn her with all bright and fhining Graces ; The
Kjngs Daughter is all glorious within ; her chart-
ing is of wrought Gold, /he f hall be brought unto the
King in Raiment of Needle Work, Pfal. xlv. 13, 14.
6. He has fettled on her a large and royal E-
flate. A Dowry worthy of him to give, who is
the fole Monarch of both Worlds : All the fure
Mercies of David; the upper and the nether Springs
of Blifs and Felicity ; all temporal and all fpirituaJ,
all prefent and all future and eternal BleffingSi he
has entail'd on her a Kingdom, and enfured to her
a Crown, a Kingdom and a Crown of Glory, a vaft
inexhauftible and endiefs Inheritance ; an Inheri-
tance incorruptible, undefiled and that fadetb not
away, 1 Pet. i. 4. and John xvii. 24. Father^
fays he, J will that they whom thou haft given me9
be with vie where J am ; that they may behold the
Glory which thou haft given me ; and Per. zz. 5tbe
Glory which thou haft given me, I have given them.
See alfo and read to the fame Purpofe, John xiv.
Chap, from the Beginning, Let not your Hearts be
troubled ; ye believe in God, believe alfo in me : In
my Father's Houfe there are many Manftons ; if it
were not fo, I would have told you; 1 go to prepare
a Place for you : And if I go and prepare a Place
E 4 i°t

71 SERMON V.

for you, I tall come agaiu, and receive you unto my
felf, that inhere I am, there ye may be alfo. And

7. He has provided a Royal 1 call and Enter-
tainment for making merry on ti»e Solemnity. His
Oxen and his Fatthngs are killed, and all things
are ready. The rkUeft Dainties of Heavetmre
brought forth : And the great Father of our Lord
Jefus Chrift is very liberal liberal upon this Occa-
sion. All things are ready, come unto the Mar-
riage. But to give you a little further Account of
this Royal Entertainment and Marriage-Feau\ and
to hold forth the Splendor of k more fully, let us
confider

1. The Royal Bridegroom himfelf fitting in his
Divine glorious and gay Wedding Apparel. Who
is this that cometh from Edom, with dyed Garments
from Bezrah ? That is glorious in his Apparel,
traveling in the Greatnefs of his Strength ? I that
fpeak in Righteoufnefs, mighty to fave, Ifa. lxiii. 1.
Glorious indeed is the Wedding Apparel of our
Royal Bridegroom ; his fcarlet dyed Robes, dyed
red in the Wine of his own Sufferings j and then
as it were adorned with the rich Embroideries of
mafly Glory. A crucified Saviour become a glori-
fied Saviour, is a glorious Object to behold.

2. The beauteous Wedding-Attire of his Royal
Bride, Ifa Jxi. 10. J will greatly rejoice in the Lord,
my Soul (hall be joyful in my God-, for he hath
cloathed me with the Garments of Salvation ; he
hath covered me with the Kobe of his Right eoufnefs,
as a Bridegroom decketh himfelf with Ornaments %
and as a Bride a dor net h her felf with Jewels.

;. Tne Royal Company prefent, the great Re-
lations of the Bridegroom, his Almighty Father
and the eternal Spirit,- the Friends of the Bride-

groom

on Matth. xxii 4. j$

groom that rejoice to hear his Voice, his Minr

{lers and Servants, and all the honourable Train of
Saints and iincere Believers, who, as welcome and
worthy Guefts with their Wedding Garments upon
them, folemnize the Marriage-Covenant between
the Royal Bridegroom of Souls, and themfelves and
other new Converts of Grace.

4. The Royal Feaft and Entertainment itfelf.
Where we may conlider firft, Some of the heavenly
Dainties in particular, idly, Some of the Qualities
and Properties of the Feaft in general.

Firft, Some of the Dainties in particular, and
I fhall only mention thefe following.

1. Believers are here feafted with the free and full
Pardon of all their Sins. A fweet and ravifhing
Dainty indeed : Son be of good Cbeer, your Sins are
forgiven you ; and how biefstully does the believing
Soul feed upon it ? Bleffed is be wbofe ttranfgrejfion
is forgiven, wbofe Sin is covered. ; bleffed is tbe
Man unto whom tbe Lord imputetb not Iniquity.
Comfort ye comfort ye, my People, faitb your Godt
fpeak ye comfortably to Jerufalem, or in the Origi-
nal, fpeak ye to tbe Heart of Jerufalem ; why,
what is this will be a Cordial to Jerufalem ? It
follows, fay unto ber, ber Warfare is accomplijh-
ed, ber Sin is pardoned, Ifa. xl. i, 2.

2. Peace of Conference following upon the for-
mer. As Trouble of Mind is bitterer than Gali
and Wormwood ; $be Spirit of a Man may bear
bis Infirmity, but a wounded Spirit who can bear ?
So Peace of Confcience is a Cordial, heavenly fwect
and ravifliing. When the Peace of God isfheda-
hroad upon tbe Heart, the Picafure of it pafletn all
Undei flanaing. Peace I leave you, my Peace I
give unto you% not as tbe World givetb7 give I unta

you :

74 SERMON V.

you : Let not your Heart he troubled \ neither he afraid*
John xiv. 27.

3. Another Dainty, or rather a Compofition of
all Dainties, with which Believers are feafted on
their Marriage-Day at a Communion- Table, is
Communion with God the Father, and fweet and
intimate Fellowfhip with the Royal Bridegroom
himfelf. The Father now takes the Believer as in-
to his Bofom, embraces him in the Arms of his
Love, dandles him on the Knees of his Mercy, and
gives him all fweet Tokens and A durances of his
Love. Dear beloved Soul how haft thou engaged
my Heart to thee, in accepting of the Love of my
Son ; thou fhalt never have Caufe to repent of thy
Choice, I'll be an indulgent heavenly Father to
thee, and carrefs thee with the tendered Affection
and Love ; 4be Mountains may aepart, and the Hills
he removed, but my Loving- kmdnefs Jhall never
depart or decreafe towards thee. And the Royal
Bridegroom himfelf rejoicetb too over Believers as a
Bridegroom over his Bride • How fair is thy Love
my Sifter my Spoufe ? Ihou haft ravifhed my Heart,
my Sifter, my Spoufe -, thou Jo aft ravifhed my Heart
with one of thine Eyes, with one Chain of thy Neck,
Cant. iv. o, 10. And the Believer now folaceth
himfelf in the Love of his God and his Redeemer.
J will mention the Loving- kindnejfes of the Lord,
end the Praifes of the Lord, according- to all that
the Lord hath heftowed on me, according to his Mer-
cies, and the Multitude of his Loving- kindnejfes,
Ifa. lxiii. 7. He brought me into his Banqueting
Houfe, and his Banner over me was Love : Stay
me with Flagons, comfort me with Apples, for 1
am fick of Love ; bis left Hand is under my Head,
and his right Hand doth embrace me. J charge you

Oye

on Matth, xxii. 4. 75

O ye Daughters of Jerufaljem, by the Roes and by
the Hinds of the Field, that ye fiir not up, nor a-
wake my Love till he pl&afe, Cane. ii. 4, 5, 6% 7.
But now to mention fofae of the Properties of
this Feaft in general.

1. It is a Royal Feaft, made by the King o£
Heaven for the Marriage of his Son ; and all the
Preparations are Royal and fplendid.

2. It is a free Feaft, Ifa. Iv. 1, 2, 3. Ho, every
me that thirfteth, come ye to the Waters, and be
that hath no Money; come ye, buy and eat, yeck
come, buy fVine and Milk without Money, and witb~
out Price. Wherefore do ye fpend Money for that
which is not Bread ? And your Labour for that
which fatisfieth not ? Hearken diligently unto me*
qnd eat ye that which is good, and let your Soul de~
light it felf in Fatnefs. Incline your Ear, and c&me
unto me: Hear, and your Soul (hall live, and I will
make an everlafting Covenant with you, even the
fure Mercies of David. John vii. 37, 38. In tb*
laft Day, that great Day* of the Feaft, Jefus (hoi
and cried, If any Man tbirft, let him come umo me,
and drink: He that believeth on me, out of bis
Belly (hall flow Rivers of living Water.

3. It is a full Feaft, and all that came to it
rightly prepared, are kindly welcome. It is a full
Feaft. There is Variety and Plenty of all heavenly
Dainties ; fas a Feaft of fat things, of fat 'things
full of Marrow, of Wines on the Lees well refined.
You may feaft without Referve ; eat O Friends,
drink, yea drink abundantly 0 Beloved. Ii is a
full Feaft, the whole new Man and all the fpiritual
Senfes are here reafted : The Ear is feafteci with the
fweet melodious Goipel-Promifes, tun a, if I may fo
fpeak, to the leveral Talks and Diipofitions oi tfc

Soul;

J6 SERMON V.

Soul ; in which may be heard the Voice of the af-
fectionate Bridegroom befpeaking the Soul with the
fweeteft Strains, and fofteft Rnetorick of his Love j
The Eye is here feafted with many fweet and ravifti-
ing Profpe&s ; It fees the King in his Beauty, it
Contemplates and oeholds his Glory ; It fees King
Solomon with the Crown upon his Head, wherewith
le is crowned in the Day of the Gladnefs of his
Heart ; It fees the Heavens opened, and the Son of
Man ftanding on the right Hand of God. Here it
reads the ftrange Adventures of his Love. It fees
him taking the Field with matchlefs Valour, and
joining in Combat with all its Enemies ; and as the
Trophies of his Vi&ory, it fees here Death lying
dead, the Threatnings of the Law lying all dis-
armed ; on the one Hand Juftice ftanding recon*
ciled, and of a Foe made a Friend, on thV other
the Prince of Darknejs routed and chained to his
triumphant Chariot. Yea, which is the ftrangeft
and moft furprizing Inftance of his Love, it kzs
himfelf dying on a Crofs, and Death dying with
him. All this, as in a pleafant Land-skip, they
behold in the Sacrament. All the Senfes are feafted ;
and they are made to tafte and fee that the Lord is
good; and while the Kingfitteth at his Stable, their
Spikenard fendeth forth the Smell thereof; their
Souls are filled with Marrow and Fatnefs : They
receive marvellous Manifeftations of his Love and
Favour; How great is the Goodnefs, O Lord, thou
haft prepared for them that love thee, and wrougbt-
eft for them that put their tfruft in thee ! *fbeyjhall
be fattsfied with the Goodnefs of thy Houfe, even of
thy holy Temple ; Thou wilt make them drink of
the Rivers of thy Pleafures. They receive the fweet
and ravifhing Senfe of heavenly Light and Comfort,

and

on Matth. xxil 4. 77

and are even made to rejoice with Joy unppeakable
and full of Glory. They eat the Graces of Efcol;
are feafted with an Antepaft of heavenly Blifs, the
Fruits of the heavenly Canaan, and, in a Word,
are in Heaven- while upon Earth. So has it fome-
times been with Believers at a Communion-Table,
and fo may it be witn you if you come rightly pre-
pared to the Ordinance. It was the Saying of one
to Chrift, Bleffed ts be that Jhall eat Bread in the
Kingdom of God : But here Believers, ChrilVs my-
ftical Spoufes, have a Heaven upon Earth ; they
enjoy Communion with their God, and with Chrift
their heavenly Bridegroom, which is Heaven where-
-cver it is : They arc alfo bleffed with Fellowfhip
and Communion with the Holy Spirit, the third
Perfon of the ever blefled Trinity, who, as he had
firft formed the Marriage-union betwixt Chrift
and the Soul, fo he does confirm and maintain it
until the great Marriage Solemnity be fully com>
pieated in Glory.

This then is the royal Feaft and Entertainment
upon the Occalion of Chrift and Believers theic
folemnizing the Marriage-Tranfaction. To which
I may add in the End, as one Part of the Royalty
of ity that the Marriage is folemnized by the Me-
lody even of Angels, the Anthems and Hallelujahs
of all the Quire of Heaven. There is Joy in Heaven
before the Angels of God over one Sinner that re-
pentetb. And fays John, Rev. xix. 6, 7. And I
beard as it were the Voice of a great Multitude,
and as the Voice of many IVatet s, and as the Voice
of mighty Thunderings, faying, Hallelujah, for the
Lord God Omnipotent reigneth : Let us be glad and
rejoice^ and. give Honour to him, for the Marriage

J% SERMON V.

of the Lamb is come, and his Wife hath made her
felf ready. But I now come in the

VI. And laft Plao-, To urge the Invitation in
the Text, All things are ready : Come to the Mar~
riage. And becaule I'm afraid I have already tref-
paffed too far upon your Patience, I fhail wrap it all
up in a general Exhortation.

Well then, feeing fuch Preparations are made for
tranfa&ing and folemnizing the Marriage-Covenant
between Chrift and Believers, let me exhort you
all to comply with the kind and gracious Invita-
tion and Call with which you are addreflfed in
the Text, All things are ready : Come to the Mar-
riage, come not only as Guefts to ihare of the En-
tertainment, but come as the dear efpoufed of the
Lord, totranfaft the Marriage-Covenant with him.
Do ye confider, my Friends, who calls you ? Even
the glorious King of Heaven, the Bleffed and only
potentate, the eternal "Father of our Lord Jefus
Chrift, who is willing to adopt you into his Fa-
mily, to put you among his Children, to allow you
to call him your Father, your God, your Father in
Chrift. He calls you to come and folemnize a
Marriage-Covenant betwixt Chrift his only begot-
ten Son and you. And will ye difobey his Call >
Confider what a marvellous Offer of Mercy and
Grace is made to you, when you are invited to ac-
cept of the Love of the Son of God : Shall he who is
the Bolom and beloved Son of God, whofhone from
all Eternity with all che Glories ot a God, and wore
a Crown whofe every Gem was an Attribute, fhall
he leave the Bofom of the Father's Love, and the
-Jkightnefs of his Father's Glory, to come and court
*our Love, and ah ! will ye deny his Suit ? How

lay the Angels ot Heaven, think ye, be aftonifhed at

this.

on Matth. xxii. 4; 79

this, who know the Excellency of the Lord whom
ye contemn ? And what fullen Pleafure fhall it af-
ford to the apoftate Angels, to fee the Lord of
Glory; who pad by them, flighted in the Offers
of his Love to the Children of Men ? Oh ! Can
you (it fo much in your own Light as to rcfufe his
Suit ? Where can you meet with fuch another
Offer ? Search both Heaven and Earth there is not
fuch another for you as the Lord Jefus Chrift*
In all Things he has the Pre-eminence. Happy fhall
ye be if ye accept of him, and refign your felves to
him in a perpetual Covenant never to be forgotten.
Neither the Tongue of Men or Angels can tell how
great will be your Happinefs ; As the Apoftle fays
in a Word, All things are yours, and ye are
Cbrift's, and Chrift is God's. All ^things are yours,
whether Paul or Appollos, or Cephas, or the Worldt
or Life, or Death, or ^things prefent, or Things to
come, all are yours.

O come therefore to the Marriage, come and
make a fure Bargain of it, come and tranfact a
Covenant with the Lord Jefus Chrift in the molt
ferious and folemn Manner you can. O, beware
of fetting him at nought, of making light of his
Love, and of flighting the Offer and Invitation
that is now made to you. The Slighters of Chrift,
and ot his Calls and Invitations, will be reckoned
of the fame Number with his Murderers, and fhall
have the fame dreadful Fate in the End ; For bow)
fhall they efcape who have negleBed fo great a Sal-
vation ? If he that defpifed Mofes Law died under
■two or three IVitnefjes, of how much forer Puni/h-
ment fhall he be thought worthy », who hath troden
under Foot the Son of God, and counted the Blood
of the Covenant wherewith be was fprinkled an un-

holy

So SERMON V.

boh fbing, and done Defpite unto the Spirit bf
Grace? And tho' Men may difregard thefe Things
when now they are told them, yet there's a Day
coming when they mall be of another Mind : And
tho' their Infidelity may make them deride what is
told them about Things to come ; yet their Infi-
delity will not alter the Purpofes and Decrees of
God ; for as fure as there is Truth in his Word,
there is a Time coming when he will reckon with
all the Contemners of the Calls and Invitations or
his Grace : We know him who hathfaid. Vengeance
helongeth unto me, I will recompeitce faitb the Lord,
and again the Lordjhall judge his People, Heb. x.
30. Bitty helovedy we are perfuaded better things
of you , and ^things which accompany Salvation,
tho' we thus [peak. O therefore let me again ad-
drefs you to comply with the Call, and Invitation
in the Text, All things are ready: Come to the
Marriage. Come and tranfad the Marriage-Co-
venant betwixt Chrift a-nd you.

Ye that are young come, come in the prime of
your Years, and accept of the Lord Jefus Chrift,
and devote your felves to him, while you may ex-
pecl: to be beft accepted of him. He has a peculiar
Regard to thofe who give themfelves to him betimes.
J love them that love me, and they that feek me early
Jhall find me : John was the youngeft, and there-
fore, fome think, the beloved Difciple. He will
remember the Love of your Efpoufals ; and, it may
be, the Remembrance thereof may ftand you in
ftead when nothing elfe can, come ye that are
young. And come ye that are old, old in Sin as
well as in Years, ye who have fc altered your Ways
to a thoufand Strangers, and worn out your Strength
in the Pra&ice of Sin, yet better late thrive than

never :

on Match, xxii. 4. St

never : Come and give a Bill of Divorce to all
your ftrange Levers, and tranfaci with the Lord
Jefus in Sinceriry and Truth, and he will yet accept
of you ; tor he calls at the ninth and eleventh Hours%
as well as in the Morning, and at the third Hour.

Come yc Backfliders in Heart and Practice, ye who
have fo often broken Covenant with him, yet come
and renew Covenant with him once more. He is
willing yet to receive you again into Terms of
Peace and Friend lliip. Jer. iii. 2a. Return ye
backfliding Children, and I will heal your Back/lid-
trigs ; O let your Reply be as it there follows, Be-
hold we come unto tfhee, for thou art the Lord out
God. Confider that this may be the laft Time thac
ye (hall have fuch a Call and Invitation addrefled
to you : Many Calls have been given you, and
you have (lighted them all, and it may be God 1$
now taking his Farewel of fome of you ; for bis
Spirit will not always fir roe with Man, Gen. vi. j.
O therefore follow the Pfalmift's Advice, Pfal. xcv.
7, 8, 11. While it is yet called T'o-day, hear bis
Voice, and harden not your Hearts ; left you provoke
bim to /wear in hts Wrath that ye (hall never enter
into his Reft. Confider again, that if once the
Door heflmt your Condition will be molt mifcrable;
God is now calling to you, and ftreaching out his
Hands towards you, and you have hitherto refufed
to come unto him, and iH you continue to do fo,
the Time will come when ye [hall call, hut he will
not anfwer you. See and lay to Heart that molt
remarkable and awakening Paflage, Prov. i. 24 —32.
Becaufe J have called and ye refufed, 1 have ftr etched
out my Hand and no Man regarded ; But ye have
fet at nought all my Counfel, and would none of my
Reproof: I alfo will laugh at your Calamity, I will
Vox.. II. ' F mock

■

Si SERMON V,0V.

mock when your Fear cometb ; tt'fovf your Fear cotnetb
as Defolation, and your Deftruclion cometb as a
Whirlwind ; when Diftrefs and An^uf) cometb upon
you. Sfben floall they call upon me, tut I wilt not
anfwer ; tbey Jball feek me early, but fljall not
find me. For that tbey hated Knowledge, and did
not chufe the Fear of the Lord. Zhey would none of
tny£ounfel; they dejpijed all my Reproof. There-
fore JJiall tbey eat the Fruit of their Ways, and be
filled with their own Devices. They that will not
feek God while he may he found fhall not find him
at all. Confider this therefore ye that forget Gody
left he tear you in Pieces when there (loall le none to
deliver you. O rejetl not the Counfel of God againft
your felves. All Things are ready on God's Part,
O ftudy to have all Things ready on yours : Give
an hearty Confent to the Terms or the Covenant ;
have on the Reding- garment ; and come in the
Strength of the Lord with whom you are to tran-
faft, making mention of his Ktgbteoufnefs, even of
bis only : That To To-morrow may be a Day of
your Efpoufals to the King of Glory, a Day to be
remembered by you all your Lite, yea a Day that
fhalHay the Foundation of your Happinefs to all
Eternity j and that what is delivered in fo folemn
Words, Rev. xix. 6, 7. (with which I fhall con-
clude; may be verified in ycu ; And I beard as it
were the Voice of a great Multitude and as the
Voice of many Waters, and as the Voice of mighty
rings, faying Hallelujah, for the Lord God
Omnipotent rcigneth ; let us be glad and rejoice, and
t Honour t<r bir,iy for the Marriage of the Lamb
is come/ and bis Wife bath made berfelf ready.
/Vinea

S E R M-

H

SERMON VI.

John i. 14.
And zve beheld his Glory.

T was one of the raoft glorious Days
that C hrift had while on Earth, that
when he was upon the Mount of
Transfiguration, bis Face did Jbine
as the Sun, and bis Raiment was
white as tbs Light, and there ap-
peared to him Mofes and Elias talking with him ;
and his Divinity was proclaimed by a Voice from
the Cloud tfbis is my beloved Son in whom I am
well pleafed, hear ye him.

This was the brighteft Conjunction, and mod
glorious Interview that ever was feen, betwixt
Heaven and Earth, the Law and the Gofpel, the
Church triumphant and the Church militant : The
one reprefented by Mofes and Elias, the other by
Peter, James and John ; and Jefus Chrift the
glorious Head and Union of them both in the
midft of them. This was the brighteft Scene thfl«r
ever this lower World faw, the moil auguft Af-
fembly that ever was cotivcened on Earth ; the

F 2 chief

84

ERMON VI.

chief of Prophets, and the chief of Apoftles, the
one as AmbafTadors from Heaven and the other
from Earth, to be prefcnt with the Son of God our
bleffed Redeemer, whilft, as it were, he tried on
the Robes of his future Glory, to fee how they *■
would fit and fit upon his Humanity. This was
an happy Moment to Chrift himfelf, and happy
likewife to his three favourite Difciples who beheld
this excellent Gkry> arid in a Confufion of impetu-
ous Joy were made to fay they wift not well what :
Lord it is good for us to he here, let us here make
three tabernacles. And O ! but methinks a Glimpfe
of this excellent Glory, would do exceeding well
amongft us To-day ; if now when we are met to-
gether to commemorate the Sufferings of our bleflfed
Redeemer, we could have but a happy Difplay of
his exalted Glories ; if our Mount Calvary were
turned into a Mount <tabor, and if in Chrift cru-
cified we could fee fomething of the Glory of Chrift
transfigured.

One great Reafon of our Saviour's Transfigura-
tion in the Sight of three of his Difciples, was, by
a preventing View of his Glory, to take off the
Scandal of the Crofs, and to prepeffefs them with
a juft and advantageous Opinion of his Perfon,
even when they mould fee him humbled fo deeply
in the aftonifhing Sorrows and Ignominies of his
Death. And feeing, my Brethren, we are this
Day to be WitnefTes to the amazing Humiliations
of the Son of God, there cannot be any Thing mere
fit and proper on our own Account, or more juft
in Regard to our Saviour, than that we take a
previous Survey, as we are able, of his all-tran-
fcending Glory ; to the End we may prefer ve on
cur Minds, all along during the Action of the Day,

4 a

on John L 14J 85

& juft Efteem of his Excellency, even under the
darkeft Clouds of his Humiliation and Sufferings ;
and ftill call ta Mind what a glorious Perfon he is,
whom ia the Sacrament we behold evea dying on
a Crofs.

And we beheld his Glory. They are the Words
of the Divine Apoftle and Evangelift John, who
was one of the honourable Witneffes of our Saviour's
Transfiguration, and might well fay upon Ac-
count thereof;, in Name of himfeif and his two Com-
panions, Peter and James, and we beheld bis Glo-
ry. But tho' the EvangelinVs Words may well be
taken to relate to that remarkable Inflance ; yet wc
conceive, they are not to be confined to it ; but
are to be underftood as referring to the whole of
that Difplay and Manifeftation of a divine Glory
that lhone forth in our Saviour, during the Time
of his Abode and Appearance upon the Earth. Andt
we beheld his Glory.

There being no Difficulty in the Words, nor
any Explication of them ncccflary further than will
occur in the Progrefs of our Difcourfe upon them,
that which I chiefly intend from them, is to fet be-
fore you fome Views and Profpe&s of the Glory of
Chrift our Redeemer : To the End your Efteem
and Admiration of him may be raifed to the higher
Pitch, and you may be h'elped the better to pay
your Regard to him this Day ii> the Sacrament,
It was the Defire of Mofes, when God converfed
with him in the Pillar of the Cloud, that he might
fee his Glory, Exod. xxxiii. 18. And he faid, Ibe-
feech thee, Jhew me thy Glory : And now, that our
Redeemer, our incarnate God and Mediator, is to
defcend to us in a Cloud, in the Symbols of Bread
and Wine in the Sacrament, it (hould be the ardent
F 5 Vote

%6 S E ft M O N VI.

Vote and Defirc of our Souls, tliat he may fliew us
his Glory. And that you may ice it m f >mc Mea-
sure, I fhall endeavour, I fay the be ft I can, to pre-
fenc you with fome Views and Profp-.ds there-
of.

But ah ! What Tongues of Men or Angels are
able for the Task ? Who can brighten Light, or
whiten the Sfeow ? Yea who can paint Light, which
only can be feen by its own Rays ? And who can
defcribe the Glory of Chrift, which infinitely tranf-
Ccnds all Notions and Conceptions that we can
have of it ? However, it being in a Manner as eafy
to fay fomething, as 'tis impc •flible to fay all upon
the Subject ; and there bung a Time coming when
we fhall be able with more Fixednefs and Compre-
hension, to contemplate his Glory, feeing him no
more darkly as in a Glafs, but feeing bim Face to
Face, feeing him as he is, and knowing bint, even
as he fhall make us to know him j to which bright
and rapturous Villon of his Glory we lhould, by
previous Views and Surveys thereof, be now pre-
paring and training our Minds: I (hall adventure
to fet before you, as 1 am able, fume true, tho' faint,
Views and Profpccts of cur Redeemer's Glory. And
in the

ifi Place, Could we with our Divine Evangelift,
in tiic Beginning of this his Gofpcl, and the Beginning
of this Chapter, foar aloft above the Clouds and
the outmoft Limits of the O ion, and direct our
Profpedc backward before the Birth of Nature and
the Beginning of Time, info that vaft Eternity
which Sod alone poflcft, before he made the World
or any Creature for (hewing forth his Glory ; O
what a s and ravilhing Prolpect fhould wc

have of the Giory and Felicity of Chrift, whilft

he

on John i. I4. 87

he lay from all Eternity in the Bofom of bis moil
bleffed Father, rejoicing always, before him as the
Brightnefs of his Father's Glory, and the exprefs
Image of his Perfon. He was in the Form of God,
and counted it no Robbery to be equal with God ;
wearing a Crown* whofe every Jewel was an At-
tribute ; infinite Wifdom,. Power and Goodnefs,
and all the other Divine Perfect ions,$were but the .
feveral Rays that fparkied about his glorious Head.
In the Beginning was the Word, and the Word was
with God, and the Word was God, fays our Evan-
gelift. But ch! Whacan conceive what the Glory
and Felicity of God is ? Who caa imagine how
glorioufly and blisfully the Perfons of the God-head
did enjoy themfelves from all Eternity ? If Eye
hath not feen, nor Ear heard, nor the Heart of
Man been able to conceive the Glory and Bleflednefs
that God hath laid up and provided for us Worms :
Ah how infinitely, infinitely more inconceivable
and tranfcendant muft be the Glory and BleiTednefs
that God himfelf is pofleft of, and that from all
Eternity. Of this divine and eternal Glory of
Chrift, we are not capable to form Thoughts ; and
therefore leaving it, let us defcend lower, and in
the

Second Place, Survey his Glory as brought more
upon a Level with our Eyes, let us follow him de-
scending from Heaven, and contemplate his Glory of
a lower Exaltation, as become Man, God manifefted
in the Flefb, our glorious Mediator and Redeemer.
And here I fhall fet before your Eyes a ihort and
faint View. I. Of the Glory of Chrift's mediato-
ry Excellencies; II: The Glory of his mediatory
Offices and Performances ; III. The Glory of his
Life and Action* ; IV. The Glory of his Death
F 4 and

88 SERMON VI.

and Sufferings ; V. The Glory of his Refurre&ion,
Afcenfion, Exaltation and coming again to Judg-
ment ; VI. His Glory difplay'd in his Ordinances :
And in all I fhall be very ihort, prefenting you on-
ly with a few Hints ; tor to fpeak of thefc Things
fully, would require not too much oi your Time ac
prefent, but would be enough to employ an Eter-
nity.

I. The Glory of his mediatory Excellencies, and
thefe I fhall comprehend all within thefe three
Heads; i/?, His Aptitude or Funds, zdlyy His
Ability, idly, His Willingnefs to be a Mediator
and Redeemer to us.

ift. His Aptitude or Fitnefs. And O! What
a fweet Congruity, a glorious Conjunction and
Mixture of all neceflary and fuiting Qualifications
have we here, to fit and furnifh him for being a
Mediator and Redeemer to us ? There arc three
grand and principal Outgoings of the God- head,
each of them, by an excellent Congruity, peculiar
to the Pcrfon of the bit-fled Trinity ; there is firft
Creation peculiar to the Father, the firft Perfon ;
there is fecondly Redemption peculiar to the ion,
the fecond Perfon ; and there is thirdly San&ifica-
tion peculiar to the Holy Ghoft, the third Perfon.
In thefe three Outgoings of the God- head, each
Perfon has his peculiar and diftinguifhing Shine,
and the Second with a fpecial Congruity belongs^
to the Son. What more fit and congruous, when
it was refolvcd upon in the great Council of the
God-head, that Mankind fhould be redeemed, and
muft be redeemed by a divine Perfon, what more
fit and congruous, than that he who was the fecond
and middle Perfon of the God-head, fhould be
employed to mediate betwixt God and Man?

What

on John i. 14. 89

What more fit and congruous, than that he who
lay from all Eternity in the Bofom of the Father
of Lights, intimate to all his Secrets and Coun&ls,
fhould travel forth to publifh his gracious Inclina-
tions to a loft World ? What more congruous,
than that he who was the Brigbtnefs tf bis Father's
Glory, and the exprefs Image of his Perfon, (hould
emerge with fome Rays of that Glory, and arifc
upon the World as the Sun of Right eoufnefsy with
Healing and Salvation under his Wings $ Who fo
fit to interceed with the Father in our Behalf, as he
who was the Bofom and beloved Son of the Father,
having a dear and prevailing Intcreft with him ?
Again as he was God and Man in one Perfon,
who fo fit as he to be a Mediator between God
and us ? Who by partaking of the Nature of both
Parties, would be faithful to the Interefts of both,
zealous for his Father's Glory, and at the fame
Time tenderly concerned for the Welfare of Souls ;
Who, by his being God was able, and by his be-
ing Man was capable, to make Satisfa&ion to the
Juftice of God for our Sins, in fuch a Manner as
to maintain the Honour, and to difplay the Glory
of all the divine Perfe&ions ; and to purchafe for
us, not only the Pardon of our Sins and an Exemp-
tion from Wrath, but alfo a new Claim to the di-
vine Favour, a new Title to Heaven and everlafting
Life ; together with the Gift of the Holy Spirit to fie
and prepare us for the Enjoyment of it, in a Way
decorous and congruous both to the divine Nature
and our own. O there is a glorious Congruity in
it 1 Chrift the Son of God his becoming Man to
do the Work of a Mediator for us! A charming
glorious Fitnefs in his Perfon, and a charming glo-
rious Congruity in all that he has done for accom-

plifh-

po S E R M O N VI

plifhing our Redemption ! And tho' we now per-
ceive but little ot tiiis glorious Congruity and De-
corum ; yet when we come to Heaven, we ibail
have fuch a bright Difplay of it in the Face or our
Immanuel, as ihall fill us with eternal Admiration
and Ravifhment. But then,

idfy, His Ability, that is another Mediatory
Excellency of Chrift, the Glory whereof we may a
little furvey. He is able, fays the Apoflle, Heb.
rfi. 25. to fave them to the uttermoft that come un-
to God by him. He is not only an omnipotent God,
to whom all Power belongs ; but an omnipotent
Saviour, able to fave to the uttermoft. Ifa. Ixiii. 1.
Who is this that cometh from Edomy with died Gar -
merits from Bozrah ? 2bis thai is glorious in his
Apparel, travelling in the Greatnefs of his Strength ?
J that fpeak in Right eoufnefs. mighty to fave. He
came to fave us, travelling in the Greatnefs of his
Strength. And O but they were wide and won-
derful Steps that he made, great and glorious Ac~ts
that he performed, in his Adventures for our Salva-
tion : He flept at once from Heaven to Earth, from
God to Man in his Incarnation ; yea he ftept from
a Throne of Glory to a fhamefulCrofs and a gloomy
Grave, in his ftupenduous Humiliation : And he
ftept again from Death to Lire, from Earth to
Heaven, from the lowed: Abafcment to the higheft
Honour, in his Refurrecticn, Afcenfion and glorious
Exaltation. Thtfe are wonderful Steps he took, and
no kfs wonderful were the Feats he performed. He
tewed his Heavens and came down. He plucked
up the Mountains of our Sins that flood in his Way,
and threw them as into the Deeps of the Sea ; He
fent bis Hand from above and faved us, and de-
livered us out of the great Waters j yea he plucked

us

on John i. 14. 91

us as Brands out of the everlafting Burnings. He
entred into Graples with dreadful Death, and flew
him: He riffled the Grave, and carried off the
Spoils in Triumph: He attack'd theDevii, and made
him drop his Armour, and take himfelf to. a fhame-
ful Flight : By Death he overcame Death, and bint
that had the Power of Death, that is the Devil.
Yea he difarmed the Divine Vengeance or its Thun-
der, he caWd the angry Juftice of God, and re-
ceived the flaming Sword which it fweetly furren-
dered into his Hand ; and fo became a glorious and
all-conquering Saviour to an elect World. He came
to fave us travelling in the Great nefs of his Strength,
and (hewed himfelf to be indeed mtghty to fave, al-
mighty to fave : None in Heaven or Earth was able
to fave us, it he had flood by ; It would have ftruck
Palenefs in the Face of Cherubims to attempt it, if
they had attempted it, they would have been broken
ana ruined in the Attempt, and have needed a Re-
deemer themfelves. O he is a glorious and almighty
Saviour, ftrong is his Hand, and high is his right
Hand : He came to fave us travelling in the Great-
ttefs of his Strength, no Bars or Obftacles were
able to itand in his Way : As 'tis faid of the Sun
in the Firmament, in the xix. P faint, fo it may be
faid of the Sun of Righteoufnefs in the Work of
our Salvation, He rejoiced as a ftrong Man to run
his Race, and never retted till he had brought it to
a glorious Period.

And as he was mighty in purchaflng, fo is he
in applying Salvation to the Souls of his elect Peo-
ple. No Sins of theirs are too great and hainous
for his Merits to pardon, no ObfHnacy of their
Hearts too ftrong for his Grace to fubdue : Were
they neve: fo vile, he can deanfe them, never fo

black,

)

9i SERMON VI.

black, be can beautify them ; never fo wicked and
rebellious, but he can reclaim them, and make them
a willing People in the Day of his Power : Yea were
they never (o much loft, never fo much the- Children
of Wrath, the Vaffals of Satan and Heirs of Hell,
but he can fave them and pluck them up even from
the Brink of Hell ; yea when they feem to be fome
length fallen into it, and the devouring Flames
catching Hold upon them ; he can pluck them up
from thence into the midft of his heavenly Para-
dife and Glory. And O then ! is he not a glori-
ous Saviour, and is not his Ability to fave a glo-
rious mediatory Excellency and Perfection. But
now

3<%, Let us take a View of his Willingnefs, which
I mentioned as another of his mediatory Excellen-
cies. As he was fit and able fo was he willing,
giorioufly willing to be a Mediator to us; and
alas! what would the other two have done without
the third ? This latter adds a Luftre and a Glory
to the two former; what had become of us, and the
the whole Race of Mankind, if, in the grand Con-
fult of the Deity about the Redemption of a
World, the Son of God had faid, as the Olive,
the Fig and the Vine faid in the Parable of Jo-
tham Jud. ix. Shall I leave my Fatnefs, my Sweet-
nefs and my Wme, to go and be promoted over
them ? Shall I leave my native Glory and Blef-
fednefs, which I here enjoy in the Bofom of my
Father, to go and be a Redeemer to thefe vik and
abjeft Creatures of Clay, the Inhabitants of the
Earth ? No I think them not worth my Pains ;
they have ruined and undone themfelves, and re-
ftore and redeem who will, I will not ; they have
thrown themfelves out of Paradile, and for me they

(hall

on John i. 14. pj

(hall never be brought back again into It ; they
have perfidioufly furrendered themfelves to theVaf-
fallage of Satan, and let them ftay in his Service
and reap the Fruits of it, for I will not leave
Heaven to bring them out of Hell. Oh ! I fay,
what had become of us and all the Pofterity of
Adam, ii the Son of God had thus declined and
refufed, as juftly he might, to be a Redeemer to
us ? The very Thoughts of it, even in mere Sup-
position, methinks, may be amazing and confound-
ing to us: But Glory, Glory unto him for it, there
was nothing of fuch Unwillingnefs in him ; no
fooner was it moved m the great and eternal Coun-
cil of the Godhead, that Man, fallen Man fhould
be redeemed, but immediately and voluntarily, with
a glorious Promptitude and Alacrity, he undertook
the Work, Father I am willing, heartily willing
and well-pleafed to go about this Bufinefs, for as
difficult and hazardous an Undertaking it is : I
am well content and fatisfied to obfeure for a
Time my Godhead with a Vail of Flefh, to leave
thefe heavenly Palaces, and go down to yon earth-
ly Cottages, to put off my Crown of Glory and
put on a Crown of Thorns ; to defend from the
Throne and to mount the Crofs ; yea to go from
thy Bofom not only into the Bowels of the Earth,
but even into the Heart of Hell in the Agonies
and Torments I muft fuffer : All this will I chear-
fully do for the Sake of poor wretched Mankind,
whom I love and am heartily willing to redeem :
Nothing, I fee, but Blood, precious and divine
Blood will redeem them, and I'll go down and
gyve my Blcod a Kanfom for them. O was not
this glorious, glorious and amazing Willingnefs in
the Son of God, to become our Redeemer ? And

O!

94 S E R M O N VI.

O ! ought we not, whenever we think on it, to
admire and adore him, and afcribe Glory to glo-
rious drift ? <fo him who loved us, and wajhed
us from our Sins in his own Blood, to him be Glo-
ry for ever : Glory, Glory, Glory to this glorious
Lover and blefTed Friend of Souls, the eternal Bkf-
fings of Souls that were ready to perijh be zip on
him ; who, when Sacrifices and Offerings, Burnt-
offerings and Sin-offerings of any other Sort could
not ao it, could not ranfom our Souls from
Death and Hell, then faid Lo I come, lo I come
willingly and chearfully, in the Volume of thy Book
it is written of me, I delight to do thy Will
O my God. Glory to him tor his free, unmerit-
ed and feafonable Love and Willingnefs to fave
us, juft when we were upon the Brink of Ruin,
and falling head-long into the Pit of Deftruch'on,
according to that ExprefTion of the A pottle, Heb.
Y\. 16. For he took not on him the Nature of Angels y
but he took on him the Seed of Abraham ; In the
Original it is, Im^y^ttv&tti, he caught hold haftily
and feafonably of them, juft when they were falling
head-long into everlafting Ruin and Deftru&ion.
But proceed we now in the

IT. Place to take a View of drift's , mediatory
Offices and Functions, and the Glory that alfo
fhines forth in them : And here, indeed, we have
a bright Conftellation, a milky Way, I^may fay,
in this Firmament of Glory. His three Offices fit
like a royal Diadem and fparkling Crown upon his
princely Head, and are all of them 1 weedy inter-
woven one with another : He is a royal Prieft, and
prieftly Prophet, and prophetical King, all in one ;
next to the great Trinity of the Godhead, I may
fay, there is not fuch another glorious Trinity as this.

But

on John i. 14. 95

:&ut let us furvey a little the Glory of his media-
tory Offices each of them by itfelf, and

1. His prophetical Office, what fwcet and ami-
able Rays of Glory do fparkle from thence? With
what a Luftre doth he fhine in his prophetical Of-
fice ? He is the Light of the World, all the Zrea-
fures of Wifdom and Knowledge are hid in him z
He is the great Affile of our Profejfion, and An-
gel of the Covenant ; the AmbafYador of Heaven,
the , Mejjias and anointed of the Lord whom the
Father employed for making himfelf known to the
World, No Man hath feen God at any tfime, the
only begotten who is in the Bojom of the Father^
he hath revealed him. He aflifted, himfelf, ar the
great Council of the Godhead that gave him his
Inftruriions, he was cloathed with the ampkft Pow-
ers of the Deity ; he was furnifhed for his Work
with a divine and plenary Unction, he received
not the Spirit by Meafure. When he "appeared,
God himfelf appeared in all his mod lovely Per-
fections, I'he Word was made Flejh, fays our Text,
and dwelt among us, and we beheld his Glory, the
Glory as of the only begotten of the Father full of
Grace and Truth ; full of Grace and T'ruth, as full
as an overflowing Fountain is full of Water. The
Sweetnefs of Heaven was, I may fay, opened up
and displayed in him : The divine Companions
gave fail Vent to themfelves by him; Infinite Mer-
cy dwelt upon him difplaying the Charms of her
lovely Face, he well might be called the Mercy-
feat : He was full of Grace and full of tfruth. All
Truth was lodged in him, in him are hid all the
Zreafures of Wifdom and Knowledge. In him was
feen the Truth and Accomplimment of all the
Purpofes, ali the Revelations and Promifes of God,

con-

9<S SERMON VI

concerning that grand Defign of Man's Redempti-
on ; and in him was feen the Truth and Sub-
fiance of all thefe Types and Figures, by which
it was fhadowed out under the Law. Full of Grace
and truth, a lovely Conjun&ion, and both Ihone
with their fweeteft Splendor in the Face of Tefus
Chrift.

When he was upon Earth, how marveloufly did
he teach and preach ? He taught with Authority ,
and not as the Scribes : He charmed his Audience
with the fweet and heavenly Strains of his Do&rine,
All bore him IVitnefs, and wondered at the gracious
Wotds, that proceeded out of his Mouth. He was
the Way, and the 'Truth and the Lite, the Life as
well as the Light of the World, He has brought
Life and Immortality to Light by his Gofpel. He is
the great Mafter ok Rabbles and Teachers in Ifrael;
the great Head of Prophets, Apoflles, evangelical
Paftors and Teachers ; The Hope of Martyrs,
and the Author and Finifher of the Faith of Be-
lievers. What a glorious divine Revelation has he
bleft the World with ? What a happy Change does
it make wherever it mines ? Men that were fitting
in Darknefs and in the Shadow of Death are made to
fee the Light : They are called out of Darknefs into
his marvelous Light ; marvelous Light, that dis-
covers fuch marvelous Things, the marvelous My-
fterics of God, of his Nature, Counfels, Covenants
and Works, efpecially the Myfteries of Redempti-
on ; which Things even the Angels defire to pry
into. O ! He is a glorious Prophet who gives Eyes
to the Blind, Ears to the Deaf Lips to the Dumb9
and even fpeaks Life unto the Dead. That was a
fweet Prophecy of him, and which he glorioufly
has in all Ages accomplilhed, I fa. lxvi. I. $he

Spirit

J

on John i. 24J 97

Spirit of the Lord God is upon mey becaufe the Lord
hath anointed me to preach good fadings unto the
meek, he hath fent me to bind up the broken hearted^
to proclaim Liberty to the Captives, and the opening
of the Prifon to them that are bound. He is a glo-
rious Prophet to his Church, who received not the
Spirit by Me a fur e, but in whom dwells all the Fulnefs
vf the Godhead bodily. Mofes: Elija and Elijha,
David, Ifaiah and Jeremiah, Daniel, Ezekiel and
John the Baptift, and John the Divine, and all the
Reft or the honourable Train of Prophets, whether
under the Old or the New Teflament, they were
all but leiler Lights in the Sphere of Prophets, who
borrowed their Light from hirn, and refle&ed it back
upon him.

O thou eternal Light, the Light that lightneth
every one that cometh into the IVorld, fhine in upon
our dark and contufed Minds widi one Ray of thy
heaveniy Light, that in thy Light we may be made
to fee Light , and be helped to conceive and fpeak
aright of thee. But then,

zdly, Let us contemplate a little the Glory of
Chrifti prieftly Office. The High Prieft of old,
who was a Type ot him, was certainly a very good-
ly Perfonage, when attired in all the gorgeous
Robes of his Function, and the whole Leviticai
Priefthood and Service was very pompous and
folemn : But yet, thefe were all but very faint
Shadows of the real and fuperlacive Glory of our
immortal New Teflament High Prieft ; . they
all pointed at him, they all paid Homa;e to
him, and, in John the Baptift's Language,
con f eft and faid, He that cometh after us 'is
preferred before us. Chrift was then like young
Jofepb, cloathed with a party coloured Coat of

Vol. II. G Types

98 SERMON VI.

Types and Rites and Figures, which his Fathet
was pleaied to put upon him during the Nonage,
I may fay, of divine Revelation : But when the
Tutnefs of Sfime was cemey and the riper Years of
the Gofpel were arrived, Chrift then appeared a
ferfeS High Prieft, and took perfonally upon him
the Execution of his Office, and O but he aded
glorioufty in the Execution of it i When Manoab
bffered Sacrifice, Judg. xiii. the Angel of the Lord,
*tis faid, did wonderfully : And O but our high
Prieft, ilx Angel of the Covenant acted glorious
ftnd wondrous Things in the Adminiftration of
his Office ! Was it nor glorioufly and wondroufly
done, when, as you heard before, he offered him-
felf to the Father as a Surety for loft Mankind,
and engaged to attone for their Sins by the Sacrifice
t>f bis Death} Would not this appear ft range and
wondrous to the Angels when they iirft heard of it,
but could not conceive how he fliould become a Prieft
who was himfelf a God ; how he fhould ftand and
ferve at the Altar, to whom all Airars and Oblati-
ons are due; how he fhould make Attonement who
bad received the Offence, and how he Ihculd die
who was the eternal Life ?

Was it not glorioufty and wondroufly done in
him, when not with the Blood of Goats or of Calve sy
t?ut by his own Blood be entered once into the Holieft
cf all, and made the everlafting Attonement, and
obtained eternal Redemption for us ? Was he not a
glorious High Prieft, when, in ottering up the ali-
latisfying Sacrifice of himfelf, he flood environed in
the Clouds of Smoke, the Smoke of his Father's
Wrath, and fuftained the Flames of his Indignati-
on, wraping themfelves about his facrificed human
karate, and (corcjung him, I may fay, in all his
4 itufi-

on John i 14." 99

fenfitive Powers to the outmoft Degree of Angui/h*
till divine Juftice cried out enough, I'm l'atisfied*
my Honour is repaired, the laft Item of the Debt
of elect Sinners is paid ? Was it not glorious in-
vincible Patience and Fortitude of Soul, that made
him endure all this without fuccumbing, and ne-
ver to quite his Station, till hrtl he had appeafed
Heaven by the fweet fmelling Savour of his all-ia-
tisfying Oblation, and was able to cry out with
the Voice of Triumph, It is fimjhed, the Redemp-
tion of a World is finilhed, and the Travel or my
Soul is now at an End ?

Was he not a glorious High Pried when he a-
lofe from the Dead, like the Sun wading out ot an
Eclipfe, ana ihone with a brighter Luftre than e-
ver before ? And is not he ftill a glorious High
Prieft in Heaven, where he fits exalted at the right
Hand of the ^throne of Glory ; and, by pleading the
powerful Claim of his Merits, makes a glorious in-
terceffion for his People ? O glorious is the High
Prieft of our Profeffion! Gl- rious is he in the Eyas
of the Saints in Heaven, who have a nearer and
clearer View of his Glories : And glorious alfo is
he, in the Eyes or the Saints on Earth, who by Faith
difcover his Glory at a Diftance; to you that believe
be is precious, yea- and glorious too. He is the Lord
eur Kighteoufnefs, by the imputation oi whole
Righteoufnefs, we are juftified and acquitted in the
Sight of God, and gloriouGy adorned with a Gar-
ment of Salvation. He is the face ot God to the
Believer, as Jacob faid to his Brother Efau, when
he met with him in fo loving a Manner contrary to
his Expectation, Gen. xxxiii. 10. / have feen thy
Face as tbo' I had feen the Face of God, and thou
was pkafed with me: So fays the poor Believer,
G 2 aite$

loo SERMON VI.

after he has been diftrefTed with a Senfe of his Sin$>
and the Apprehenfions of the Wrath of God, but
has got the joyful Intimations of Pardon and Re-
conciliation through Chrift, (o fays he of Chrift,
and to Chrift, and that without Hyperbole or Com-
plement, / have feen thy Face as if I had feen the
Face of God, and thou waft p leafed with vie j yea
thou art God's reconciled Face and Countenance
to me, in thee I fee the Smiles of a reconciled God
fhining forth upon me • Thou art the Mercy- Scat
and Cherubims where God dwells, and whence he
fhines forth with the Light and Jr.y of his recon-
ciled Countenance upon me. Gody fays the Apoftle,
2 Cor. iv. 6. who commanded Light tojhine o;it of
Darknefsy hath (Joined in cur Hearts, to ginje the
Light of the Knowledge of the Glory of God in the
Face of Jefus Chrift : And O what a fweet and
glorious Face is that, in which the Smiles and
Charms of ail the reconciled Attributes of God do
ihine forth upon the Believer ? He is a glorious High
Prieft in the Eyes of Believers, who has obtained tor
them the Pardon of their Sins, Peace and Recon-
ciliation with God, and a new Title to Heaven
and eternal Life ; whither he has gene before them
to take Pofjeffion of it m their Name, and where
he continues employing his Intereft in their Behalf.
And O what a glorious Notion has the Believer of
him, now that he is gone into the Heavens, exalted
at his Father's Right Hand, as his Advocate, Friend
and Patron, and IntercefTor with the Father ! How
does this encourage the Believer':? Heart, and afford
him Boldnefs andConfidence in all his Addreffes to
God, when he knows that he has luch a Friend at
Court ? As the Apoftle hystfeb. iv.14,16. Seeingthen
that we have a great High Prieft, that is faffed hit a

the

on John I 14. 101

the Heavens, Jcfiis the Son of God, let us hold faft
our Profejjion. Let us therefore come boldly unto
the ihrone of Grace, that we may obtain Mercy , and
find Grace to help in Ftme of Need. How does this
endear Heaven to the Believer, make him lift up
his Soul to it, and with Pleafure range over the Fe-
licities and Glories of it ; and long for the Day
when he (hall be tranflated thither, where, when
he comes, he (hall not be confidered as a Stranger,
but be received into the Arms of his kind Redeemer
and beft Friend, and live and dwell with him not
only as a Spectator but a Sharer of his Glory for
ever? How did it encourage old Jacob and his
Sons to go down to Egypt, when they knew of
Jofepb's being before him, and the Power and
Intereft he had in the Land, and the kind Enter-
tainment they mould meet with from him > And
O ! how comfortable may it be to Believers to
think of going to Heaven, tthen they know it is
the Kingdom of their elder Brother Jefus, and
that he is there before, them, and has prepared a
Place for them, yea that, having loved them, and
wa/bed them from their Sins in his own Blood, he
fhall make them Kings and Priefis to God and bis
Father. But I proceed in the

III. Place, To take a fliort View of ChrilYs
Royal Office, and the Glory with which he is
crowned as a King ; He is indeed the King of Glo-
ry. The Kings or the Earth pretend to Grandure
and Glory, and are apt to boaft enough of it, as
Nebuchadnezzar did, in the iv. of Daniel, 30 o/m
Is not this great Babylon that I have built for the
Houfe of the Kingdom, by the Might of my Power ;
and for the Honour of my Majefty ? But ah ! What
are they all when laid in the Balance with Chrift ?
G 3 What

101 SERMO N VI.

What is their Glory compared with his ? Like fo
many Glow-worms compared with the Sun. He
is the King of Glory. And O ! What a glorious and
royal Court does he keep above ? How {lately and
magnificent is his royal Palace in the highefl
Heavens, the new Jerufalem ? You have it dc-
fcribcd by high Metaphors in the lift of the Reve-
lation. What a dazling Tnrone of Glory does he
(it upon ? With what Glory and Majefty is he ar-
rayed ? What a fparkling Crown of Glory does he
Wear on his Head ? How glorious, as well as nu-
merous, are his Attendants ? tfhoufands of tbou-
fands minifler unto him, and Feu tboufand limes
ten tboufand ft and before him, he is the Lord of
Hods. O the glorious Armies of Saints and Angels,
that ambitioufly wait his Commands and perform
his Plcafure ! He fits en the right Hand of the Ma~
jefly on high, on the right Hand of the Power of
God, Angels and Authorities and Powers being made
fubjecl to him. He has a Name given bim above
every Name that is named, Prince of all the Hier-
archy or Heaven, great Captain of all the Armies
of Heaven, glorious Head of the General Affembly
of the Firft-born ; the adored Leader of all thefc
dear Saints, who, having wafhed their Garments
in the Blood of the Lamb, are cloathed with long
white Probes, and do follow the Lamb, as his glo-
rious Train where fever he goes. And is it not a
glorious Intercefiion" he there makes in Behalf of his
younger and tenderer Members on Earth, his
Saints m Minority and yet undc Pupillage ? And
are they not glorious Miflions of the Spirit, plen-
tiful and glorious ErYuffions ot his Graces and Blef-
fings, which ne bellows upon them ; making hi$
Angeis fly in Difpatcii througU all tt\e Quarters of

: the

:

on John h 14. ioj

the World in their Behalf, and for miniftring to and
carrying fafcly nome thefe Dariing Heirs ofc Glory,
that fo at laft his Body myfticai may be fully
made up and compleated. He is the King ofGlory9
and it is not poffible for us now to have any right
Conception of the Glory either of his Perlbn or
Kingdom « As the Queen of Shebaxs Heart failed
her, when fhe faw the Glory of Solomon's Courts fo
our Spirits flag and fink, when we begin to think
of the all-tranfcending and inconceivable Glory of
Chrift and his Kingdom, our Spirits are not able
for the Contemplation.

But he is not only a glorious King in that higher
and more illuftrious Part of his Kingdom above,
but he is alfo a glorious King in the Exercife of his
regal Power upon Earth. How glorious is he hi
the Day of his Power, when be girds bis Sword u-
pon bis Ihigh with his Glory and with bis Majefiy^
and rides pro/perou/ly in the Chariot of the Gofpcl,
conquering and to conquer i How glorious is he
when he enters the Sinner's Soul with a triumphant
Solemnity • when he mounts the Throne of his
Heart, makes all his Powers pay willing Homage
to him, and the whole Man rejoice for the happy
Revolution ? How glorious was he when he entered
the Lifts with all the Believers fpiritual Enemies^
and came off with Victory and Conqueft ? When
he [foiled Principalities and Powers, and, making
a Shew of them openly, triumphed over them on hit
Crofs ? When ht/Iew Death and buried the Grave,
and made the Victory lo extenfive, as that all his
People can triumph over them too by Virtue ol
his Conqueft, O Death where is thy Sting! O Grave
where is thy Victory ! Thanks he to God who gi-oetb
us the Vi fiery through our Lord Jeftis Chrifi ? How
G 4 8lo<!

104 SERMON VI.

glorious ha"s he many Times been, even in the tem-
poral Deliverances of his People, the great Salvati-
ons he has wrought for them, and the notable O-
verthrows he has given their Enemies ; fo as his
People have been made to fay thereof, This ts the.
Lord's doing and marvellous in our Eyes ? O be is
the Lord ftrong and mighty, the Lord mighty in
Battle! And how happy is it for his People to,
be under the Protection of fuch an Almighty
King ?

He is a glorious Ring* glorious even in the
Laws by which nc governs his People, and the
Duty and Service he requires of them Holinefs is
the Sum thereof, and that is a glorious Thing,
He is glorious in ffolitiefs hi ink If, and fo are his
Laws and his Service : Holinefs be.cometh his Houfe
forever. He is a glorious King, and efpeciady
will he appear to be fo in the End, when he comes
to judge the World at the lad Diy ; that will be
a glorious Adminiftracion of his regal Power. His.
firft Coming was obfeure in the Form of a Servant :
But his fecond Coming will be glorious, infinitely
glorious. He will come in the Glory of his Father
and all his holy Angels with him: Heaven (hall
be unvailed, and all the unfeen Glory of it brought
forth i the Curtain of the Clouds ihall be drawn
afide, and forth fhall come the Son of God in a
glorious and amazing Solemnity, aggrandized with
all the Glory of his Father, and attended with all,
his n Angels. If ever you have feen in a

clear a. id fdent Night, the Heavens all rhrong'd
with gleaming Stars, imagine that for each of thefe
Stars you few a Noon-tide Sun, and oue Sun in
the mid ft of them, as bright and dazling as all of
th.m, a.11^ ta.ls but faintiy can give you a Con-
ception

on John i. 14. 105

ttption of the infinite Glory of Chrift at his fecond
Coin ten he comes *;/ the Glory of bis Father

and all bis holy Angels with him. O how glorious
will be his Work in that Day ? When the Son of
Man JJjall come in the Glory of bis Father and all
bis holy Angels with bim, then (hull he Jit on the
Throne of his Glory ; and before bim Jh all be gathered
all Nations, and be JJjall fe par ate them one from
another \ as a Shepherd dividetb bis Sheep from the
Goats. O how glorious ! H «w raviihingly glorious
Sight of him be to Believers, when he comes
1 glorified in his Saints \ and to be admired in all
them that believe in that Day i And how glorious,
terribly glorious will he be to the Wicked, who (hail
be pun:Jhed with everlafifttg De Sniff ion flowing from
\be Prefence of the Lord and . be Glory of bis
Pczer !

And thus now I have endeavoured to give you
£>me Profpe&s of the Glory o; Chriit, Firft, Ch" the
Glory of his Mediatory Excellencies; And, idly,
Or his Mediatory Offices and Functions. I mould
now proceed to conlider the Glory of his Life and.
Actions, the Giory of his Death and Surlcrings,
for there is even a Glory i\\ hisdarkeft Clouds, a So-
lemnity in his Wo, Victory in his Death, Con-
qucft on his Crofs j And then I fhould proceed to
conlider the Glory ot his Rcfurre&ion, Afcenfion,
Exaltation and coming again to Judgment : But
b.caufe the Time calls upon me to be done, and I
have already t m (I of thefc Things in

Part, I mill paGs the mors particular Confideration
ot them, and only c ly the Glory of

Chriit difplayed in his Ordinances, and then con-
clude.

Let

to6 S E R M O N VI-

Let us then, in a few Words, confider the re-
flected Glory of Chrift as difplayed in his Ordi-
tpances. The Ordinances of Chrift, efpecially that
©£ the Sacrament, which we are this Day to for
lemnize, are the Mirrors in which the reflected Ray?
o£ his Glory are difewered and beheld by his
Saints, the King is held in his Galleries : A glo-
lious high Throne From the Beginning is the Place
€>£ our Sanctuary : they have feen thy Goings, Q
Cod, even the Goings of my God my King in the
$ancluary; Glorious Things are fpoken of thee, O
thou City of God; thy lVayy 0 God, is in the
gantJuary, who is fo great a God as cur God ? thou
mt the God that doft Wonders. Q ravilhingly
bright and blifsful are the Difcoveries of the Glory
©£ Chrift, which he fometimes vouchfafes to hi$
Saints in his Ordinances : He makes all his Glory
to pafs before them ; he caufes them to fay, as
yacob laid of Bethel, this is the Houfe of God, this
is the Gate of Heaven ; he makes them to fay with
peter, and James and John on the Mount, Maftet
it is good for us to be here, let us here make three ta-
iernacles ; he there opens a Door to them in Hea-
ven, and makes them think that they are caught up
into the third Heavens, and there fee the throne ef
God and him that fits thereon, and the Lamb of God
m his Right Hand ; and hear the Hallelujahs of
Angels and of Saints, the ten thoufand times ten
thou f and, and thoufand ef thoufands that ft and
before the throne, and fay, Blejfing, and Honour ,
and Glory, and Power, be unta him that fitteth on
the throne, and to the Lamb, for ever and ever.
And O ! that on this prefent Occafion and Ordi-
nance we could get fuch a Difcovery of the Glory
;of our Redeemer Jefus Chrift j O ! that To-day

we

on John i. 14. 107

w could fee the King in his Beauty, and behold
our King with the Crown of Glory upon his Head-
O ! that we could fee one of the Days of the Son of
"Man ; 01 that the Arm of the Lor$ might be re-
vealed among us ; O ! that his Glory might fill out
tabernacle; O ! that we might fee the Son of Man
walking in the midft of the golden Candlefticks ; O i
that we could fee the Maiter of our Feaft fitting
at the Head of his own Table, giving chcarful and
hearty Welcome to his Guefts, faying, Eat, Q
Friends, yea drink abundantly, O beloved; O! that
we did ly, with the beloved Difciple, in his Bofora,
that we faw and felt what we never might forget,
and might all be made to go away, faying, Surety
the Lord was in yonder Place, furely Chrift was aC
that Communion, and we indeed beheld his
Glory.

And therefore, now to conclude with a Sentence
or two for Application, after the faint Reprefenta-
tion you have had or the Glory of Chrifl, I hope
there are none among you who have not now molt
high and honourable Thoughts of him, who do
not admire and adore him, and count him the Chief
among fen thou f and, yea the chief of Ten thoufand
Worlds ; and who are not ready to queftion your
own Felicity, that fuch a glorious Perfonage mould
daign to come under your humble Roof, and to
fay, with David, And will fuch a God indeed dwell
with Men? And yet behold he comes, and ail the
Train of his Mediatory Glories with him, ready
to take up his Abode with you, and to lodge him-
felfin the poor Cottages of your Hearts: Behold he
ftands at the Door and knocks, if any Man will open
unto him> he will come in and fup with htm ; O
give him. ready Accefs, lift up your Heads O ye

Qates,

rio8 SERMON VI,0V.

Grtes, and be ye lifted up ye everlafiing Doors, thai
the K'U^ of Glory may come in ; Prepare, prepare
ye the Way ofibe Lvrd, and make bis Paths ft raight,
le+ every Valley be filled up, every Mountain and
H'll brought low, let the crooked Ways be made
firaigbt. and the rough Ways fmooth ; And ye do all
fee the Salvation of God. Behold the Bridegroom
cometb, azvake and trim your Lamps ye Virgins, and
go ye out to meet him. Rejoice greatly O Daughters
of Zwn, foout O Daughters of Jerufalem, behold
your King cometb unto you, be is juft and having
Salvation : Let your Hearts run before and welcome
Jinn ; Cry Ho f anna to the Son of David, bleffed is
he that cometb in the Name of the Lord, Hofanna
in the higheft. Even fo Lord Jefus come quickly.
And now unto the King immortal, invijlble, the
only wife Gcd, be Honour and Glory for ever and
ever. Amen.

S E R*

109

SERMON VII.

Luke xiii. 24.

Strive to enter in at the fir ait Gate : Tor
many, I fay unto you, will feek to enr
ter in, and Jh all not be able*

3 there are thofe in the Chriftian Chuirh
who conceive the Way to Heaven to
be much more difficult than, thr.-ugh
the Grace of God, it :$; fo there arc
others who in their own Imaginations
fo fmooth and plain this Way as to kave in it
little or no Difficulty at all : Both thefe Extremes
are to be avoided, and Men are to be equally
guarded againit the one and the other. And fee-
ing, perhaps, there are nor fewer who imagine
that the Way to Heaven is eaiier than indeed ic
isr than there are who think other wife, I have
made Choice of thefe Wocds of our bleffed Saviour
as the Subject ot my Difcourfe to you ; that by
(peaking from them I may reprefent to you the
Difficulties that indeed occur in the Way to Hea-
ven and eternal Life : Not to difcourage you, or

to

no SERMON VII.

to make you fhrink at che Thoughts of encounter-
ing them, but to guard you againft Sloath or Ne-
gligence in a Matter of fuch vaft Importance to
you, and to excite you with all fuitabk Rdoluti-
on and Vigour to face thefe Difficulties, and to
ftruggle and ftrive with them till ye have over-
come them; according to the good Advice or
Command of our bleffed Saviour in the Text Strive
to enter in at the ftrait Gate, for many I fay unto
you will feek to enter in and fhall not be able.
That our Saviour here fpeaks of Mens Admiffion
into Heaven, under the Notion of entering in at
the (Irait Gate, is plain from what is told us in
the preceeding Verfe, as the Occafion of his fpeak-
ing after this Manner, tfben [aid one unto htm>
Lord are there few that fhall be faved? And he
faid unto them, by Way of Reply, Strive to enter
in at the ftrait Gate, for many I fay unto you
will feek to enter in and floall not be able.

Some think, and not without Reafon, that our
bleffed Saviour in this Figure of the ftrait Gate%
and entring by it, fpeaks in Allufion to the Cu-
ftom of the Jews, on Occafion or their Marriage-
folemnities, or Marriage-feafts, when, for keeping
out the Croud that gathered about the Doors of
the Houfe where the Marriage was folemnized, the
larger Gate was kept fhut, and only a ftrait Gate
or Wicket opened, for letting in tnofe who were
invited to the Marriage; and by which they could
not enter without ftriving and ftruggling, by Rea-
fon of the Croud that thronged the Doors. And
this feems plain from the following Context, I
mean that our blefTed Saviour makes fuch an AU
Jufion, from ver. 25. down to the 31. When once
the Mafter-of the Houfe is rifen up, and bath (hut

U

on Luke xiii. 24, ill

to the Door, and ye begin to ftand without, &n&
to knock at the Door, faying, Lord, Lord, open un-
to us ; and be /hall anfwer and fay unto you, 1
know you not whence you are : ihen (ball ye be-
gin to fay, We have eaten and drunk in thy Pre~
fence, and thou baft taught in our Streets. £t&
be (ball fay, I tell you, 1 know you not when®?
you are ; depart from me all ye Workers of Iniqui-
ty, tfhere (ball be weeping and gnajhing of ^eet\
when ye fball fee Abraham, JJaac, and Jacdb^
and all the Prophets in the Kingdom of God, and
you yourfelves tbruft out. And they fliall come from
the Eafty and from the Weft, and from the North*
and from the South, and Jliall fit down in the
Kingdom of God. And behold, there are laft which
/hall be firft, and there are firfl which Jbatt he
laft. But this Figure of a fir ait Gate, and as yoa
have joined with it a narrow Way, Matth vii i f„
to denote the Difficulties of the Way of Religion
and Virtue, in order to Mens arriving at true
Felicity, was not peculiar to the Jews, nor on-
ly made Ufe of by our blefTed Saviour,* fome of
the Heathen Philofophers fpoke much in the fame
Strain, and particularly Cebes's tabula is an Al-
legory wholly of this Sort.

Strive to enter in at the fir ait Gate: Strive,
the Word in the Original is very ftrong, agonize
or drive as in an Agony, like the Wreftlers inf
the Olmypick Games, who ftrove and ftruggled witk
their utmoft Agility and Force for the Victory ovee
their Antagonifts. But,without infilling further on the
Explication of the Words, in them we have our blef-
fed Saviour, ift, Plainly fuppofing, or, if you wiii, in-
timating, that there are Difficulties in the Way to
Heaven and eternal Life, according to„ the Figure

of

ni SERMON" VII.

of entering in by the ft rait Gate 'here ufed by him ♦
idly, We have him enjoining us refolurely and vi-
goroufly to encounter tlud Difficult its till we have
overcome and mattered them, in order to our bein<*
admitted into Heaven and made Partakers of eter-
nal Life: And idly. We have an Argument to en-
gage and excite us to this, namely, that faint En-
deavours of this Sort, which will be found to be
the Cafe of many, will be of no Avail ,• for many
1 fay unto you, will feek to enter in, and JJoall not
be able.

In difcourfing on this Subjrct, T fhall, I. Shew
you that there are Difficulties, many and great
Difficulties, in the Way to Heaven and eternal
Life, and whence efpecially they doarife: II. I
fhall ofter fome Considerations, by Way of Argu-
ment to engage and excite you with a fuitablc
Refolution and Vigour to encounter thefe Difficul-
ties ; or, as our Saviour exprefles it in the Textj
to ftrive to enter in at the ftrait Gate : And,
amongft others, I (hall bring in the Argument ot
Reafon in the Text, Many will feek to enter in and
fhall not be able : III. I (hall fubjoin fome Things
further by Way of Advice and Direction.

I. I mall fhew that there are Difficulties, many
and great Difficulties, in the Way to Heaven and
eternal Life, and whence they do arife.

ift, That there are Difficulties, many and grea*:
Difficulties, in the Way to Heaven and eternal
Life. And this is what is exprefly a (Verted, or
plainly intimated in many Places of the Scriptures,
efpecially thofe of the New Teftament. I fhall
direel: you but to a few of them. And the firii
is that parallel Text in the vii. of Matth. 13, 14.
where fays out Saviour, Enter ye in at the ftrait

Gate,

in Luke xiii. 24: i f jj

Gate, for wide is the Gate, and broad is the Way
that leadeth to 'Definition, and many there he which
go in iter eat: Becanfe ft rait is the Gate and narrow
is the Way which leadeth unto Life, and few there
he that find it ; the Word in the Original imports a,
Way in which one is pretfed, ptefTed with Difficul-
ties and Hardships on every Side.

Another Text importing the Difficulties that arc
in the Way to Heaven, is that of the Evangelift,
Mat. xi. 1 2. where fays our Saviour, from the Days
of John the Baptift until now, the Kingdom of
Heaven fufferrth Violence, and the Violent take it
hy Force : 'Tis true, that this Saying of out Savi-^
our has a more immediate Refpect unto the King*
dom of God on Earth, or the Gofpel State, com-1
mencing from the preaching- of John the Baptift%
and the remarkable Urgency and Ardor with which
fo many prerfed forward into the Belief and ProfeP
(ion of the Doctrine of the Gofpel, as taught firfl
by John, and afterwards by Chrift and his Apoftles;
But as the -Kingdom oi God on Earth is always
to be considered as a Type of, or Introduction to*
the Kingdom of God in Heaven, and what is faid
of the one is more fully accomplifhed with Refe-
rence to the other : So thefe Words of our Saviour*
in which he fays that the Kingdom of Heaven fuf-
fereth Violence, and the Violent take it by Force, may
well be taken to import, that as there are great and
Considerable Difficulties in the Way to Heaven ; fo
thefe Difficulties cannot be overcome and removed
but by a holy Violence, and he that would be pof-
feft of Heaven and eternal Life mud take hold
thereof and grafp it with a rapacious Hand, as the
\Vord in the Original imports.
Vol. II. H Ario-

U4 SERMON VII.

Another Text I cite to this Purpofe is that of the
Apoftle to the Phillipiam ii. 12. Wherefore my
Beloved* as ye have always obeyed not as m my Pre*
fence only, but now much more in my Abfeuce, work
out your own Salvation with Fear and trembling :
Where the Apoille exhorts them to work, not only
at the Work of their Salvation, but to work it out,
And that with Fear and trembling -, leaft after all
they did they fhould be found to have done too
little: Which plainly imports that there are great
Difficulties in the Way of Salvation, which are not
$0 be funaounted and overcome but by great La-
bour and Pains, work out your own Salvation with
&ar and trembling. Agreeable to what the Apoftle
to the Hebrews fays, HeV. iv. 1. Let us therefore
fear, lefi a Promife being left us of entering into bis
Kefi, any of youfbouldfeem, fo much as feem or be ia
any Hazard of coming fhort of it. And fays the A-
poftle Peter, 1 Ep. iv. 18. And if the Righteous
fcarcely he faved, where fhaU the Ungodly and Sin-*
Her appear : He fuppofes a fear eels, a Difficulty
and Hazard even in the Salvation of the Righteous.

And to the fame Purpofe, or to intimate the
fame Tiling to us, are all thefe Figures made ufe of
Jn Scripture, which import vail: Labour and Pains
6$ neceflary in order to Our attaining to Heaven
and eternal Life: As that of fighting a Fight, run- -
ing a Race ; wrefiling not only with Flefb and Blood*
\ut with Principalities and Powers, and the Rulers*
(f the Darknefs of this World, and the like : The
Import of all which Figures is, that as there ara
great Difficulties in the Way to Heaven, lb it \%
not without great continued Labour and Pains that
we can exped to overcome them. This was alfo
fee}4 forth in the Type or. Figure of the Children of
4 Jfraet

on Luke xiiL 24I 115

Ifrael their traveling through the Wilderncfs to the
Land of Reft promifed to them : A$ the earthly
Canaan was to them a Type and Figure of the hea-
venly ; fo the Wildernefs through which they travel-
ed was a Figure of thefe Difficulties, HardUiips anil
Trials^ through which all that hope to arrive at
fcaven muft be forcing their Way whilft they ate
in this World, preffing forward, as the Apofttc
Paul fays, towards the Mark, for the Prize of tHe
Bigb Calling of God in Chrift Jefus ; arid, a* our
Saviour exhorts in the Text, finding to enter in at
the fir ait Gate.

But whyfhould Iftand to prove a Thing foverf
$>lain, that there are many and great Difficulties in the
Way. to Heaven ? Seeing it is upon Account thereof
thatfo many in all Ages have flood aloof aneffhuned
to enter on that Way ; and alfo that fo many, after
that they have entered on that Way have relinquifh-
ed it, as not having Heart enough to combat with*
the Difficulties of it. The great Number of Apo-
flares in ail Ages, efpccially in the Times of Perfe-
ction, plainly fhew that there are Difficulties ih
the Way to Heaven not eafy to be overcome : And
the Faintihgs and Backflidings even of the Godly
themfelves, their {low and tardy Motions, and fihall
Progrefs in the Way of true Religion and Holineft,
tare too plain and fpeaking Evidences thereof. There
are, I fay, Difficulties, many and great Difficulties
in the Way to Heaven.

I proceed now to mow, idly, Whence efpecially
they do arife, and I fhall reduce all I have to fay oh this
Matter to thefe three Heads : I. The Difficulties that
occur in the Way to Heaven proceed from the Corrup-
tion of our own Nature : II. From the painful
and arduous Work that we have to do in order to-
ll \ o\it

u6 S E R'M O N VII.

our getting to Heaven, and being prepared fot it:
And IIL From the Oppofition that is made to
us in out Way Heaven-ward by the Enemies of
our Souls.

I. The Difficulties of Religion or of the Way to
Heaven proceed from the Corruption, the Weak-
nefs, Imbecility, yea Pravity and Perverfenefs of
, our own Natures. There are thefe feveral Indifpo-
fitions of pur Nature*, which, while they cleave to
us, and in fo far . as they cleave to us, cannot but
make the Way to Heaven difficult to us.

i. There is the Ignorance and Blihdneft of out
Minds, by Reafon whereof we know not the Way
to Heaven ; and, even after it is pointed out to us,
cannot purfue it without Wandering and going a-
ftray. Heaven is a Place at a great Diftance from
us, we have only heard of it by Report, we never
traveled the Road to it before ; and unlefs we be
affifted by Guides, we cannot know how or by
what Way to bend our Courfe towards it. And
tho' a gracious God has been pleafed to fumifh us
who live under the Gofpel with excellent and infal-
lible Guides, his Word and Spirit, yet we are apt*
many Times through the Perverfenefs of our Hearts*
to fhut our own Eyes and lofe Sight of our Guides,
as well as of the Way in which they would lead us
to Heaven and eternal Life. The Heathens grop-
ed miferably in the Dark, they had many fruitlefs
Enquiries and Difputes about the chief Goody and
the Means of attaining it : Their Enquiries of this
Sort were attended with as much Disappointment,
I may fay, as thofe of others after the Pbilofopber's
Stone. And tho5 by Means of the Gofpel Reve-
lation, there is a clear View of the true and chief
Happinefs of Man, or, which is the fame Thing,

of

pn Luke xiii. 14. ifj

of a Heaven of immortal GJory and BlefTednefs ir\
the Enjoyment: of God, tho', I fay, there is a clean
View of this opened up by Means of the Go-
fpel-revelation j yet ifMen indulge them.fclves in
their natural Ignorance, and when Light is come
into the World they love Darknefs rather than Light%
in what better Condition are they for traveling to-
wards Heaven, than the blinded Heathens w;ere,
who had the Underftanding darkned, betng alienat-
ed from the Life of God through the Ignorance that
was in them, becaufe of the Bhndnefs or Hardnefs
of their Hearts ? as the Apoftle fays of them, fiph.
iv. 18, Certain it is that the natural Ignorance and
Blindnefs of our Minds, in fo far as it continues
with us and clouds our Underftanding, makes the
Way to Heaven a difficult Way, and if this Igno~
ranee be not only natural but wilful, affefted and
indulged, it is hull o( worfe Influence : And is not
only more difficult to be cured, but brings, as it
were, a double Scale upon the Eye, for, as we ufe
to fay, who fo blind as they that will not fee.

2. Unbelief. The natural Unbeliet of Men?
Hearts is another Indifpofition that makes the /
to Heaven a difficult Way, in fo far as this Irtc -
pofition prevails over them: If it has intirely the
Afcendant over them, and they are altogether un-
der the Power of Unbelief, then it is not only diffi-
cult but wholly impoflible for them to make one
Step towards Heaven ; For, as the Apoftle fays,
Heb. xi. 6. He that cometb unto God muft believe
that he is, and that he is a Rewarder of them tha(
diligently fee k him : And as Unbelief has a partial
Influence over Men/ in fo far muft the Way to
Heaven be a difficult Way to them. Tis by Faith
ia a peculiar Manner that Men travel Heaven-

H 3 ward :

iig SERMON VII.

watd: fbejuft/batt live by Faith; and by Faith
the ancient Patriarchs fought a better Country, that
is an heavenly, Heb. xi. 16. But Unbelief, in fo
fer as it prevails, lays a Bar in Mens Way fo as they
cannof advance Heaven- ward, nor be ever admitted
jnto the Enjoyment of it. And therefore, as an
Emblem and Figure of this, the Apoftle to the
Hebrews imputes the Exclufion of the Children of
JfraelmttitlVtldefnefs, all of them who came out
of the I^and of Egypt y he, imputes their Exclufion
out of the.promifed Land to their Unbelief, Heb.
Jii. 1 p. So, fays he, we fee they, could not enter i\\
tycaufe of Unbelief And alas ! my Brethren, Un-
belief i^ an Habit that greatly prevails in the Minds
fcf the 'Generality of the Children of Men, and even
Of thefe who are called Chriftians, not to fpeak of
thofe who may be feid to be abfolutely under the
tower 6f Unbelief : How few of ihefe who pretend
to Believe that there is a future §tate, a Heaven of
fcvcrlafting Glory and .BlefTednefs for the Reward of
the Righteous, and a Hell of 'endjefs Woe and Mi-
fery for the Puniihmcnt of the Wicked, how few are
they of thofe who pretend to believe thofe Things,
that have a fixed, lively and influential Belief thereof ?
Had they but as much Faith of thefe Things upon the
-divine Teftimony, as Men have of many Things u-
pon the mere Report and Teftimony of Men like
themfelyes, we mould fee them acting another Part
than they do : What is more common than for Men,
merely upon the Information of other Men, and the
Credit they give to their Teftimony, to undertake
dangerous Journjes and Voyages to the remotefi
Part$ of the Earth, in hopes of their bettering their
Fortunes by their getting there: And did Men give
tju£ &> much Credit to the Teftimony of tho ever

blcfled

on Luke xiii. 24. 119

blefled God, and the Truth of his Promifes, aflur-
ing them of the Certainty and Excellency of Heaven,
and how infinitely better it is for them to be there,
than to be poffeft of any the moil deferable State on
Earth that can be imagined, would they not a&
At another Rate than, alas ! they do ? Would they
not be far, far more earneft and vigorous in theit
Endeavours to get to Heaven, than, alas ! we fee
they are ? Oh my Brethren ! Unbelief is a more
common Thing than we imagine, it has too much
Place in the Hearts of us all : And in fo far as
it prevails in us, it lays Bars and Qbftru&ions in
our Way to Heaven, and makes it become indeed
a difficult, yea, and to many an impoffible Way.

3. The Perverfe Inclination of our Wills, their
Alienation from God, the ftrong Attachment of
our Afife&ions to earthly and fenfible Things, and
the great Power that evil Habits have over us, they
are all Indifpoficions of our Natures that render the
Way to Heaven a difficult Way to us : I put all
thefe together, tho* they might well be feparated,
but I fee I have not now Time to fpeak of them fe-
parateiy. Our Wills are naturally ftrongly inclin-
ed to what is evil, and averfe to what is good ; and
thp* good Education and Example, ferious Reflecti-
on and Study may in fome Meafure cure or rather
corre& this, and the Grace of God only can do it
more throughly and effe&ually : Yet every Man,
even with all thefe Advantages, when he looks into
his own Breaft, will be furprued to find remaining
iii him fuch a ftrong Inclination to what is evil,
and Aversion to what is good. This is what the
Apoftle Paul complained of with fo much Concern,
with Reference to himfelf, Kom. vii. 15. to the End,
where he reprefents his corrupt Will as combating
H 4 with,

flo SERMON VJI.

with, and- too too frequently prevailing over his re-
newed Will ; or his Will as unrenewed being fome-
times too much a Match for his Will as renewed
and 'fanftified. Oh how much are our Hearts alie-
nated from God ! Witnefs to this the Pain that it is
£o us to think of God ; the Force that it is upon
our Spirits to draw near to him in Prayer and
Praife,and other Ads of Devotion ; and the Weari-
nefs that it is to us to ferve the Lord : And how
ftrongly are our Afteetions attached to earthly and
fenfible Things ? How eagerly do Men purfue the
Things of this Life ? How juft is that Obfervation
of the Pfalmift, Pfal. vi. 4. Vberebe many that fay,
who will jhew us any Good} How fondly do they
run to acquire, and with what Pleafure and Satif-
fa&ion do they indulge their Senfes in the Enjoy-
ment of fenfible Obje&s, fo as to have no other
Notion or Tafte of Pleafure or Happinefs but what
fefults from thence? And then if we confider the
Power that evil Habits have over us, how tenaci-
cufly they flick to us, and how it is next to an Impof-
Ability for us to fhake them off, according to that of
the Prophet, Can the Ethiopian change his Skin, or
the Leopard his Spots, no more can ye that are ac-
cUftomed to do evil learn to do well. If, I fay, we
confider all this, we cannot but fee what great Dif-
ficulty in the Way to Heaven and eternal Life arifes
from the Indifpofition of our own Natures. But then
idly, As Ignorance and Unbelief, and the Pejr-
verfenefs of our Wills, fo the Impotence of our Na-
tures gives Rife to many and great Difficulties in
the Way to Heaven and eternal Life. Tho* we know
the Way to Heaven never fo clearly, yet we are not
iableof our felvcs to purfue it • we are by Nature, as
tJae Apoftle fays, to every good Work reprobate^ and

tie

on Luke xiii. 14. 12,1

%ve are not of our/elves fufficient fo much as to think
ene good bought. To a lame Man 'tis difficult to
walk in the plained and fmootheft Way ; and
our Natures are fo difabled by the Fall, that we
cannot move one Step in the Way to Heaven,
till we are renewed in the Spirit of our Minds, and
our Natures are reftored to fome Meafure of Spi-
ritual Strength and Ability by the healing Power
of Divine Grace. As Chrift in the Days of his
Flefh, not only made the Blind to fee, but alfo the
Lame to walk : So unlefs we feel the Power of his
Grace upon our Hearts, for producing both thefe
Effects upon us in a fpiritual Senfe, the Way to
Heaven muft remain not only a difficult Way to
us, but a Way in which we cannot move one Step :
Nay, the Dead may aflbon rife, and move and
walk, as we walk in the Way to Heaven, who are
by Nature dead in Zrefpaftes and Sins. And hence
it is reprefented by the ApoiHe, that nothing lefe
than a Power that is able to raife the Dead, yea
nothing lefs than a creating Power, is able to put
us in a Capacity of doing thefe Things that are nc-
ceffary in order to our obtaining eternal Life,
Eph. i. ip, :o. where he prays for the Ephefiansy
that they might know what is the exceeding Greats
nefs of his Power to us -ward who believe, according
to the working of his mighty Power ; which he wrought
in Chrift, when he rjtfed him from the dead, and
fet him at his own Right Hand in the heavenly
'Places. And Chap. ii. <ver. 10. For we are his
Workmanfhip, created in Chrift Jefus unto good Works,
which God hath before ordained, that we Jhmld wdlk
in them, as the Way to Heaven and eternal Life.
II. The Difficulties in the Way to Heaven
arife from the painful and arduous Work we have

Ill SERMON VII.

to do, in order to our being prepared for Heaven*
Sudour arriving at the Enjoyment of it. I ftall
fugged to you fome Inftances of this Work, that
the Difficulties arifing from thence may the more,
clearly appear to you. And in the

ift Place, There is Repentance, a deep, and fo-
lcmn Repentance for all our bypahj Sins and Tranf-
greflions, as the firft Step we can make in the
Way to Heaven and eternal Life, This is a very
difficult Work, and exceedingly painful to Flefli
and Blood, or to our corrupt and unrenewed
Nature. Hence it is in Scripture cxpreft by a
rending of the Heart, and a breaking of the Heart%
Joel ii. 13. Kent your Hearts and not your Garments y
And turn unto the Lord your God, be is gracious and
merciful, flow to Anger, and of great Kmdnefs.
And Pfal. Ji. 17. Stbe Sacrifices of the Lord are a
broken Spirit ; a broken and a contrite Heart, O
God, thou wilt not defpife. And hence alfo it is
Compared to the difquieting Senfations of bodily
Pains and Sicknefs. As in the vi. Pfalm, where
the Pfalmift cries out as in an Agony, Have Mercy
upon me, O Lord, for I am weak ; O Lord heal me%
for my Bones are 'vexed ; my Soul alfo is fore vexed ;
But tbou% O Lord, — How kng ? And Pfal. xxxviii.
where from the Beginning of the Pfalm lie cries out
with great Vehemence and Fervour, from the paiu-
ful Senfe he had of his Sins, and the Difpleafure of
God to which they expofed him : O Lord rebuke
tne not in thine dinger, neither cbaften me in thy
fat Difpleafure ; for thine Arrows fiick fafi in mey
and thy Hand prejfeth me fore ; there is no Soundnefs
in my FleJJj becaufe of thine Anger , neither is there
any Reft in my Bones, becaufe of my Sins : For mint
Iniquities have gone over my Head} as an heavy

Burdta

on Luke xiii. 14. 12^

Burden they are too heavy for me. And that is $
ftrong and lively Figure, as all chat have Expe-
rience of the Thing will mere efpecially be fenfible
of, by which you have the Pain and Sorrow, and
Agony of a true and rhorow Repentance expreft^
£ecb. xii. 10. And they Jhall look ttpon me whom
they have pierced ; and they {ball mourn for bitnA
as one moumethfor his only Son, and Jhall be in Bit-
ternefs, as one that is in Bitternefs for his Firft-bom.
Now, my Brethren, this Work of Repentance,
except it be in the Cafe of thofe whom the Grace
of God has early prevented, fo as to keep them
from being deeply engaged in a (inful Courfe, is
the firft Step that Men can make in the Way
to Heaven and eternal Life : They mull be con-
verted, turned about from the Ways of Sin to
the Ways or God and Religion ; and their Con-
yerfion implies, or, if ye will, conlifts in their Re-
pentance for their pall: Sins, that is, their deep
and hearty Sorrow for them,, and their Refolution
to forfakc them, and walk in the Ways of new
Obedience for the future. And not only is Re-
pentance neceflary at a Man's firft entering on the
Way of Religion and Holinels, or the Way to
Heaven and eternal Life ; but it is neceflary every
Pay afterward upon Account of his daily Sins,
which he muft be purging off by a daily Repentance :
And efpecially when, as often will be his Gafe, he
is involved in the Guilt of more hainous Sins,
through the prevailing Power of Temptations, and
his own Corruptions joining LTue together ; efpe-
cially then is he, by a deep anc fpeedy Repentance,
Co recover himfelf out of the Snare of the Devil, to
purge off the Guilt of his Backflidirigs, and gee
fiinifelf reflored to the; Favour of God, and pu?

again

fi4 SERMON VII

again in a Capacity to purfue his Way Heaven*
ward. And, my Brethren, that Repentance that
isneceffary for recovering the Godly from their'
Packflidings, in Point of Pain, AfRi&ion and
Agony of Mind, falls little fhortofwhat of this
Sort Men feel, even at their firft Converfion -y as
witnefs thefe Expreflions of the Pfalmifl: I have al-
ready mentioned. And now, my Brethren, when.
Repentance is fo difficult a Work, (and I hope
none of you doubts but it is neceffary, abfolutely
neceffary, in order to one's obtaining the Remifllon,
of his Sins, and a Right to eternal Life, fince the
holy Scriptures ot Truth fo plainly declare it to be
fo) when, I fay, Repentance is fo difficult a Work ;
fo hard, fo painful and grievous to Flefliand Blood,
or the corrupt and unrenewed Natures of Men,
muft it not be owned that it is no eafy Matter to
befaved, that flrait is the Gate and narrow is the
Wty that leadeth unto Life ; and that particularly
upon Account of the Difficulty of the Work of true
Repentance, the Way to Heaven is a difficult
Way?

2. Mortification, that is another nectary and
difficult Work that makes the Way to Heaven a
difficult Way. This is plainly held forth by our
blefled Saviour in what he fays, Matth. v. 29, 3 0,
touching the plucking out of the Right Eye, and
cutting off the Right Hand : And if thy Right Eye
offend thee, pluck it out, and caft it from thee ; for
it is profitable for thee that one of thy ^embers,
Jhouldperifoy and not that thy whole Body fhould be
caft into Hell: And if thy Right Hand offend thee^
cut it off, and caft it from thee ; for it is profitable
for thee that one of thy Members Jbotfi perifh, and
not that thy whole Body (hould be caft into Hell ;

Now

en Luke xiii; i& iz£

Now that by the Right Eye and the Right Hand,
bur Saviour means our Lulls that are deareft to us,
arid that we love moft to gratify, is plain from
what he fays in the preceeding Verfes concerning
the adulterous Look of the Eye, and the adulterous
Luft of the Heart. And indeed there is not any?
Thing more recommended to us, and with firongcr
Enforcements, in. the holy Scriptures, than that
Duty or Work of Mortification. See what ths
Apoitle Paul fays, Rom. viii. 12, 13. therefore,
Brethren, we are Debters, not to the Fle/b, to linjei
after the Flejb : For if ye live after the Flejb, ye
(hall die ; hut if ye through the Spirit do mortifie the*
Deeds of the Body, ye fhall live. And Gal. vi. 7, g.
Be not deceived ; God is not mocked : For wbatfo-
ever a Man fowetb, thatjhall he alfo reap. For he
that fowetb to his Flefh, fhall of the Fleflo reap Cor-
ruption t But he that fowetb to the Spirit, (hall of
the Spirit reap Life everlafting. And Col iil 5, 6%
8, 9, 10. Mortifie therefore your Members which
are upon the Earth • Fornication, Uncleannefsy in-
ordinate Affefiion, evil Concupifcence, and Covetouf-
nefs, which is Idolatry ; for which ^things Sake^
the JVrath of God cometh on the Children of Dis-
obedience : But now you alfo put off all thefe ; Angerf
Wrathy Malice, Blafphemy, filthy Communication
out of your Mouth -, Lie not one to another, feeing
that ye have put off the old Man with his Deeds ;
and have put on the new Man, which is renewed
in Knowledge, after the Image of him that create i
him. Now, my Brethren, is Mortification an eafy
Work ? Is the Amputation of bodily Members and
Limb* eafy ? Is Death, even the cruel Death of
Crucifixion eafy ? And yet this is what we arc
bailed to endure with Reference to our Corruptions

an4

Ii6 SERMO N VII.

and Lufts, Gal. v. 24. fbey that are Cbrift's, bavi
'crucified the Flejh, with the Affeclions and Lufts \
And Rom. vi. 6. fays he to the fame Purpofe, Know-
ing that our old Man is crucified with bimy that
tbe Body of Sin might he defiroyed, that henceforth
we fhould not ferve'Sin.

3 . Self -denial and the hearing the Crojs are other
hard and difficult Jnftances of Chriuian Duty,
that make the Way to Heaven a difficult Way.
if any M<tn will be my Difciple, or come after mi,
kt him deny himfelf and take up his Crofs and
follow me, fays our Saviour, Mark viii. 34. Self-
denial, even with Reference to our Minds, is not
eafily attained to, the Pride of human Underftand-
ing gainfays and refills it ; and they who have
an overweening Conceit of their rational Powers
ire not eafily captivated to the Faith and Obe-
dience of the Gofpd, and a hearty Compliance
with the Way of Salvation therein revealed : This
made the Heathen Fhilofophers Count the preach-
ing °f a crucified Saviour Foolijhnefs, as the Apofilc
tells, i Cor. i. 23. And there are, alas ! too too
many, even at this Day, who through the Pride of
their (hallow Reafon will not admit of better Senti-
ments, will not forfooth believe the Truths of Di-
vine Revelation, becaufe they cannot comprehend
them : Self-denialy I fay, even with Reference to
our Minds, is not eafily attained to. And as
little is it with Reference to our Wills, in Point of
that Refignation and Obedience to the Will of
God that is our Duty, and by which we ought to
be bounded and governed in the whole of our Be-
haviour ; allowing our felves to do no Manner of
Adion, nor to ufe any Kind of Enjoyment ok
Gratification that he has forbidden. Oh! how
T difficult

en Luke xiii. 24* \%y

difficult Is ic for Men to deny their own Wills, and
to be circumfcribcd and governed by the Will of
God ? This is the Source of all their Difobediencc
and Rebellion againft God, that they will not, oc
cannot deny their own Wills, and refign them to
the Will of God. The proud and fiubborn Will
of Man cannot eafily bear Reftraints, it is apt to
fay in Pharaoh's Words, Who is the Lord that J
jbould obey him ? 'it he carnal Mind, fays the Apoftle,
Rom. viii. 7. is Enmity againft God, for it is wt
fubjetf to the Law of God, neither indeed can be$
and the fame may be faid of the carnal or unre-
newed Will : And indeed the Expreffion includes
both the carnal Mind and Will, as Enmity again ft
God ; for it is not fubjeft totfieLaw of God, neither
indeed can be, viz. whilft it remains unrenewed, xx
is not yet fubdued by the Power of Divine Grace.
And as Self-denial is a difficult Work in thefe
Refpe&s, fo alfo is it in Point of that SubmiiEoa
to the Will of God, which our Saviour, in the
forecited Text, expreffes by staking up of one's Crofs:
If any Man will come after me, let him deny him/elf^
and take up his Crofs and follow we. By taking up
of one's Crofs, we are to underftand nothing other
than a willing and patient Submiffion to the Will of
God, in bearing the AfRi&ions and Trials, and
Sufferings, of whatever Kind or Meafure, that God
thinks fit to vifit and exercife us with whilft we arc
in this Life. But is this, my Brethren, an eafy
Thing ? Are any Afflictions or Trials eafy to be
born; efpecially thefe more grievous Afflictions;
and Sufferings which our Blefled Saviour compares!
to a Grofs and the bearing of it ? Has a Crofs any
Charms in it, to make a Man willing either to b-ar
i^ or to be jx>m 0* it ? A»d are there not fuch

grievous

i±8 SERMON VII.

grievous AfRi&ions that Men are to lay their Ac-'
count with in the Way to Heaven "and eternal
Life ? Does not the Apoftle Paul tell us, Atis xiv.
22. That it is through much ^tribulation we muft
enter into the Kingdom of Heaven ? And fays not
the Apnftle Peter y i Epift. ii 21. That even here-
unto we are called ', becaufe Chrift alfo fuffered for us;
leaving us an Example that we. fhould follow his
Steps. And on Account of all this niuft we
not own that the Way to Heaven is a difficult
Way ? Confideriftg,

4. The frequent and ferverit Ekercifes of Devo-
tion, the holy Vigilance, fpiritual and heavenly
Difpofition of Mind, the lively Faith and fervent
Love towards God, the Purity and San&ity of
Heart, with a Recefs from the World, and an
Abftraction of Heart and Affection from it, that
Chriftians are called to maintain in order to their
making Progrefs in the Way to Heaven and eternal
Life. Alas ! my Brethren, we are apt to con-
ceive of Chriftianity by Halves, nay by Parcels,
and thefe* fmall Parcels too ; we are apt in our
Thoughts and Imaginations to reduce it to a very
narrow Compafs, and to think that the whole of it
lies in a few fmall Parts of it ; we are for an eafjr
Religion, and are inclined to make a little of Re-
ligion ferve our Torn,* we fhape our Notions of
Religion, according to our own Liking, and
then we adapt our Behaviour to the little narrow
"Model that we have formed of it. But if we appeal
to the Law and the Teftimony, and conceive of Re-
ligion according to the Account given of it in the
Word of God • if we meafure Chriftianity by the
Rules and Precepts of the Gofpei, we fhall find that
true Religion k a far aiore extenlivc Thing than

on Luke xiii. 24' rip

\ve are apt to imagine, that to be a true Chriftian
implies a great many Things chat we are willing
to overlook and take no Notice of ; and chac the
Practice of Chriftianity is a far more arduous and
difficult Work, than, according to the narrow and
partial Scheme we torm of it, we conceive it to be.
Why, my Brethren, as I hinted before, by the
Gofpei we are required and enjoined to be frequent-
ly employed in the Exercifes ot a pure and fervent
Devotion ; not only to pray, but to pray without
ceajtng, to continue in Prayer, and to watch unco
the fame; to maintain a holy Vigilance and Ac-*
tention or Mind, by which we may be kept in an ;
habitual Frame for Prayer and other Acts of De-
votion, and take hold of all Opportunities tor per-
forming the fame. The Gofpei requires us to join
Fading with Prayer, that ye may give your [elves to
Fafting and Prayer, i Cor. vii. y And the Apoftle
Paul tells us, that he was in Faftings often, 2 Cor.
xi. 27. voluntary Fallings for the Affliction both
of the Body and Spirit, that both might be made
more obedient to the Will of God, and prompt
for his Service. Now this, ye will own, is no eafy
or grateful Thing to Flefh and Blood.-

Again, The Gofpei requires us to maintain a
fpiritual and heavenly Difpoliuon of MinJ : And,
as the Fruic thereof, in our Meditations to converfe
much with fpiritual and divine Things, to have our
Hearts united to them, our Affe&ions centred on
them, and our Deflres breathing arter the Enjoy-
ment of them ; and, in order to this, that we con-
ceive meanly of the Things of this World, and
keep our Aftidions loofe and difingagcd from them,
acccording to thac Exhortation ot tht Apoftle,
Col. iii. 12. If ye then be rifenwifbCbrtfi^ feek thof*

Vol. $ I $bmg$

ijo. S E R. M O N VH.

^things that are above, where Cbrift fittetb oh the
Right Hand of God : Set your Affeftions on things
€ihovey md not m things on the Earth. Now tQ
do this is to turn the Tide of Nature, to reverfe
the Life of Senfe : And to be more influenced by
Things invifible than by all thefe Things which are
theObje&ofour Senfes, and have that Advantage
of attracting our AfTe&ions towards them ; a
mighty Effect indeed, and which nothing but a
ftrong and lively Faith can produce. But to' attain
to this Faith is not eafy either, tho* a Life of faith
is what the Gofpei requires of us : According to
what the Apoftle fays of himfelf and the Chriftians
of his Days, 2 Cor. v. 7. We walk by Faiths and
not by Sight : And what the Apoftle to the Hebrews
fays, Heb. %. 38. the Juft (loaU live by Faith
Yet how difficult is it to attain to a Life of Faitb9
whilft we are fo funrounded with the Objects of
Senie, whilft there is fuch a Congruity betwixt
them and our bodily Senfes and Appetites,- whilft
the animal Life, which has fo much the Afcendant
over us, receives all itfc Satisfaction from them?
O! how difficult is it for us to attain to fuch a De-
gree ot Faith, as fhall ferve to difengage our Hearts
from them, and make us m our Eileem and Af-
fection to give fpiritual, heavenly and invifiblc
Things the Preference to them ? Nothing but a
Divine and Almighty Power can produce this Ef-
ied, fuch a Power as that which raifed Chrift from
the Dead, and fet him at God's Right Hand in
heavenly Places. According to what the Apoftle
feys, Eph I 18, 19, 20. tthe Eyes of yottr Under-
ftanding being enlightened; that ye may know what
is the Hope of bis Calling, and what the Riches of
the Glory of bis Inheritance in the Saint s^ and what

4 '*

♦ on Luke xlii. 24. 131

is the exceeding Grcatvefs of his Power To us -ward
who behave, according to the working of his mighty
Power ; which he wrought in Chrift, when he raijcd
him. from the Dead, and jet him at his own Right
Hand in the heavenly Places. And Chap ii. 5, 6.
Even when we were dead in Sins, hath quickened
us together with Chrifi, (by Grace ye are JavedJ
and hath raifed us up together, and made us (it to-
gether in heavenly Places in Chrift Jefus.

To live alfu in the Faith of God's providential
Care of us is a very difficult Thing, the/ it be a
Thing required of us, and we have the greateft
Reaibn. from me G nfid.ration of his Perfections and
Proroiks to do fo : yet how apt are our unbeliev-
ing Hearts to diftruft God, and give Way to anxi-
ous carking Cares about the Things of this Life
This has been the Infirmity and Sin, even of fome
fincere GirifHans, who have found it more difficult
to truft God's Promifes with Retertnce to Things
temporal, than even with Refpect to Things fpi-
ritual and eternal. 'lis no eafy Matter to main-
tain a full, firm and lively Faith of the Promifes of
God, in any RefpecTt : Tho' he has given us many
exceeding great and precious Promifes to rely upon,
yet our unbelieving Hearts cannot eafily come to
that full Acquiescence and Truft in them that be-
comes us, and is required of us : Even Abraham
the Father of the Faithful, for as great as was his
Faith, and for as highly and juftly it has been com-
mended in all Ages, and particularly by the Apoftlc
Paul, Rom. iv. from ver. 16. to *ver. 22. yet he
feems not to have always maintained it to a juft
Pitch, as appears particularly in his not waiting
with due Patience for the Accompliihment of God's
Promifc to him, concerning his having an Heir of

I % his

131 SERMON Vlt

his own Body, till it fhould be accompliflied in a
lawful Way, but going in (upon the Perfuafion of
his Wife Sarah, who, it feems, was guilty of the
fame Failure) to Hagar, that he might have an Off-
fpring by her.

'Tis no eafy Matter to maintain a lively Faith,
even on the Son of God himfelf, and his All-
fufficiency, for having a Right to Heaven and eter-
nal Life : Witnefs the many Doubts and Fears, and
great Difquiet of Spirit that many (incere Chri-
ftians and true Believers have been exercifed
with.

And then, For the Love of God, tho' that be the
Sum of all Virtue, yet how little is it known on Earth ?
And to what a fmall Degree of it do Men, even good
Men, attain? If ye will but ingenuoufly confult your
own Hearts, and ask them in what Degree they are
iarTe&ed towards God as they are towards other Things
that are the Object of their Love, will ye not fee that
this Divine Paffion of the Love of God poffefles but
little Room in your Hearts ? And whence doth
this proceed, but from the natural Alienation of
our Hearts from God ; and from the Difficulty of
having this facred Flame rekindled in our Breads,
conlidering our prefent Situation amongft fo many
fcnfible Objeds that attract and pre-occupy that
Love that we owe unto God ?

Again, The Gofpel requires of us a high Pitch of
Purity and San&ity, both of Heart and Life, as
ficceiTary to prepare and qualify us for the Enjoy-
ment of Heaven : Bleffed are the pure in Heart,
for they (hall fee God; and he that hath this Hope
in him, purifietb himfelf e^en as he is pare; With-
out Holinefs no Man (hall fee the Lord. But how
/difficult is it to attain to this, conlidering the na-
tural

on Luke xiii. 2,4,: i%$

tural Pollutions that daily fpring up in our Hearts;
and the Streams of Pollution that flow into them
by the Senfes ? How difficult a Thing is it to keep
the Heart pure, free of vain Imaginations and vile
ArTe&ions, and to keep one's felf unfpotted from the
World that lieth in Wickednefs ?

There is one Thing more I fhaU mention that
makes the Way to Heaven a difficult Way, efpe-
cially to fome, and that is. the liberal and extenftve
Exercife of Chancy that is required of them. This
makes the Way to Heaven a difficult Way, efpe-
cially tothofe who enjoy the Riches. of this World:
So our blefied Saviour tells us, Matth. xix. 23.
with Reference to the young Man in the Gofpel,
who came to him, and, in a very civil and com-
plemental Way, asked him, Good Mafter> what
good things Jball I do that I may have eternal Life i
To which Queftion, after feveral mutual Replies*,
in which the young Man approved himfelf to out
Saviour -, fa that 'tis laid, Mark x. 21. where we
have the lame Story related, our Saviour loved him ;
To which Queftion, I fay, our Saviour at laft made
a Proportion for his Trial (for luch I take it to be
rather than a peremptory or abfolute Command
obligatory on all others who have Riches) he makes
a Propoiition to him for his Trial, ver. 21. If thou
vpilt be perfeff, go and fell that thou hafi\ and give
to the Poor, and thou fh all have ireafure in Heaven %
and come and follow me ; upon which, as 'tis faid,
ver. 22. When the young Man heard that Saying*
he went away forrowful, for he bad great Vojjeffions z
He could not come up to fuch hard Terms, he
could not think of purchafing even Heaven and
eternal Life at fo dear a Rate as he reckoned it.
fiut what I chiefly obferve on this Paffagc, is the

A

134 S ERMON VII.

RL-fL&ien which our Saviour makes on the Matter,
ana tells ro his Difciples in the following Veifes :
ffbenjaid J ejus unto his Dijciples, Verily 1 fay imto
you, thai a rich Man fioall hardly enter into the King-
dom of Heaven : And when the Difciples appear
amazed at what our Saviour thus pronounced, fay-
ing, Who then can be faxed ; for the Eafe of their
Minds he turns k over, as it were, to the laft Re-
source of (PbfEbility, even the almighty Power of
God, -with Men this is impoffible hut with God all
fthings are poffible. Now that which renders the
Salvation of rich Men (o difficult, and as it were
next to an Jmpoflibility, is not their having Riches^
for many rich Men have txen good Men : But
their not having a Difpoficicri, through their co=
vetous and fclinh Love of their Riches, their not
having a Diipohtion of -Heart to exercife a Charity
■proportioned -to their Riches. My Brethren, as I am
far from going in to the Popifli Doctrine "of the
M/rirof geoei Works ; fo I with thac litany amongft
us do not run into another Extreme, and reckon
that Works of Charity are of little or no Avail with
God, and ot frhall Account with him : Sure I am
the holy Scriptures fay otherwife, and fpeak of Cha-
rity as a moft noble Virtue which God makes great
Account o*7, and fuitably to which he will deftribute
to Men the Rewards and Punifhments cf another
W. rid ; as is plain from the Account we find onr
bkff d f aviour giving us of the Trial of the laft
judgment, Matth. xxv. from ver. 31. When the
Son of Man 'Jhzill come in his Glory, and all the holy
Angels with him, then fhall he fit upon the throne of
his Gl*ry, end before him jloall be gathered all Na-
tions ': — I'ben fhall the King fay unto them on his
Right Hand, Gome, ye blejfed of my Father 3 inherit

the

on Luke xiii Z4. 155

the Kingdom prepared for yoti from the Foundation
cftthe World : For 1 was an hungredy and ye ga<ve
me Meat: J was- thirfty, and ye gave me Drink :
1 was a Stranger, and ye took me in: Naked, and ye
slothed me: Sick, and ye vtfited me : J was in Pn-
fon, and ye came unto me t Sthen fball the Righteous
anfwer h'm, faying, Lord, when faw we thee an
bungredy and fed thee? — And the Kingjhall an-
fwer arid fa-ytikt* them y Verily I fay untoyou> m as
much as ye bmvt done it unto one of the leaft of thefe
my Brztbreiu ye have, done it unto me. tfhen JhJli
be fay alf& unto them on the Left Hand, Depart f rem
me, ye cur fed. into everlafting Fire, prepared for tie
Devil and his Angels : For I was an hungred, and
ye gave me no Meat .— Then fh all they anfwer him9
faying, Lord, when faw we thee an hungered, — and
did not mimfter unto thee? Sfben (hall he anfwer
them, faying, Verity J fay unto you, in as much as ye
did it not to one of the leaft of thefe, ye did it not to
tne : And tbefe flail go away into everlafting Pu-
mfbmem ; hut the Righteous into Life eternal.

I have but one Ihing further to add on this
Head, as what makes the Way to Heaven a dif-
ficult Way, and that is the Perfection that in thefe
and all other Virtues and Graces we are called by
the Gofpel to attain to. That we can never arrive
at abfolute Perfection in this Life, I readily grant :
But there are thefe Advances towards it, thefe Pro-
gress in true Religion and Holinefe that comecib
near k, as in Scripture to be called by the fame
Name ; Be ye 'perfect, fays our- Saviour, Matth v.
48. even as your Father who is in Heaven is per-
fe 3 ; and this -we wifh, fays -the Apoftle, 2 Cor.
xiii. 9. even your PerfeBion -3 and Heh, vi. 1. There-
fore leaving .the- Principles of the Daffrine of Cbrift*

1 4 let

I?<5 SERMON VII.

let us go on unto Perfection ; and Chap. xiii. ai. he
prays that the Gad of Peace might make them per~
ftff in every good Work to do his Witt. But, my
Brethren, how difficult is it to arrive at this Per-
fection, to attain to that Degree of Holineis, Grace
and Goodnefs that may be called by this Name ?
And yet this is what feems neceffary in order to
our being prepared for Heaven and eternal Life,
and our being made meet for being Partakers of the
Inheritance of the Saints which is in Light : For
tho* the Grace of God can work Miracles, and all
pn the Sudden prepare a Soul for Heaven, as mull
needs have been the Cafe of the penitent Thief on
the Crofs ; yet in the ordinary and fettled Courfe
of Things, and no Man is to expect to have Mi-.
racks wrought in his Behalf, Chriilians mud be
daily advancing towards Perfection, if they expe#
in the End to arrive at it, agreeable to that Ex-
hortation of the Apoftle, 2 Cor. vii. 1. IJaving
therefore thefe Promifes, dearly beloved, let us
tleanfe our felves from all Filthmefs of the Flefh ard
Spirit, perfecting Holinefs in the Fear of God.

I ihail conclude all at the Time, with telling
you, that thefe Difficulties in the Way to Heaven
only take Place whilft our Natures are unrenewed ;
and in fo far as they are unrenewed, and we are
unaccuftomed to the Practice of thefe Duties, and the
Exercifes of thefe Graces of the Chriftian Life we have
be n fpeiking of: But when once our Hearts are re-
n. wtd by the Power of Divine Gt ace, and we, through

. the Afliftance of the fame Grace, come to be trained
and habituated to the Pra&ke of thefe Duties, and
the Exe.cife of thefe Graces, then the Difficulties we

h:v bee 0 fpcaki ig o; wea: off, and in the Chriltian's
Experience Wifdom's ox Religion's Ways come to be

on Luke xiii. 24* irjj

/Trf)tf 0/ Pleafantnefs, and her Paths, Paths of
Peace ; as you may arte r wards more fully hear,

III. The Difficulties in the Way to Heaven and
eternal Life arife from the Oppofition that is made
to us by the Enemies of our Salvation. The Scrip-
tures fpeak plainly of fuch Enemies; a,s efpecially
Satan, the World and our own Lulls..

1. Satan. He is a cunning, powerful and bufy
Enemy, who does all he can to oppofe us in the
Way to Heaven and eternal Life. Ife ivreftle not
againft Flejh and Blood; that is, not only againft
Flefli and Blood, or the Tendency of our own cor-
rupt Nature, fays the Apoftle, Eph. vi. 1 2. but a*>
gainjl Principalities, againfl Powers, againft the
Rulers of the Darknefs of this World, againft fpiri-
tual IVtckedneJJes in high Places : Great and for-
midable Names, which imply at once the Number,
Might and Malice of thefe Enemies of our Souls.
Why, my Brethren, this is what we would do well
to be more aware of than commonly we are. There
are great Numbers of thefe wicked Spirits, which
in a figurative Senfe go under the Name of Satan or
the Devil, becaufe, however various their Ranks
and Orders are, they are all fubjed to one fupreme
Head or Ruler; I fay, that there are great Nunir
bers of thefe wicked Spirits, which are allowed to
traverfe the Face of this Earth, and which with all
the Cunqing, Malice and Power they are permitted
of God to exert, do inceflantly plot and contrive,
and by all Means endeavcur to compafs the Ruin
of Mens precious Souls, which have no: only a Per-
miflion to come near us ; and to do us fometimss
external Hurt, as in the Cafe otjob : But have even
Accefs to our Minds, tho' we knew not how, to
injeft wicked Suggeflions and Temptations into our

Hearts

138 SERMON VII.

Hearts, as is faid with Reference unto David, that
Satan moved him to number IfraeU and as the Apoftfe
Peter fays to Ananias, Ads v. 3. Why hath Satan
pled thine Heart to lie to the Holy Ghoji : This we
mud believe concerning thefe invifiblt Enemies of
our Soul's, if we believe the Scriptures which fpeak
fo often of them ; yea, which all along fuppofe their
Being, and caution us fo much and fo earneftly a-
gainft their Enterprises, as might be'ihewed you at
length, if it were neceflary.

Now this Enemy of our Souls Satan, has many
and various Ways and Means of oppoftng us in the
Way to Heaven and eternal Life ; he can oppofe
lis both by Stratagem and by Force ; both by the
Attacks he makes more immediately upon us him-
felf, and thofe that are made by fuch lnftrumcnts,
Agents and Means as he employs for promoting his
Defigns. The Apuftle in that forecited Eph, vi. 11.
Ipeaks of the Wiles of the Devil, and" 2 Cor. ft
\ 1 . fays he, we are not ignorant of bis Devices.
The Sum of all his Endeavours is to tempt Men to
fin ; for in that lies the main Strength and Energy
of the War he carries on again ft us. But who can
tell all the Arts he ufes for comparing that End ?
"Some times, by his deceitful Suggestions, he per-
fuades Men that Sin is not Sin, that he may draw
them over to the Cornmiffron of it. Thus he en-
Xhared Eve, by perfuading her that to eat of the
Strcc of the Knowledge of good and evil had no
jrlaim in it, but rather that much Good and Ad-
vantage was to accrue to her from her eating .of it.
'Sometimes he works more immediately upon Mens
IPalTions and Lufte, and makes them ran on with a
violent Carrier in the Practice of Sin; according to
what the Apoftle tells the believing Epbepans was

ever*

on- Luke xiii. 14. i^t)

even theft Way of it before their Converfion, Bph. if.
2. wherein, viz. in trefpaffes and Sins, mentioned in
the proceeding Verfe, wherein in time f aft ye walk-
ed according to 'the Cetirfe of this World, according
to the Prince of the Power of the Air, the Spirit
that now worketh in the Children of Difdbedience.
Sometimes, as the Apoftle fays, he transformed
himfetf into an Angel of Light ) and, by thefalfe
Colours that he pars upon Sin, tempts Men to ven-
ture upon it, even tinder the Notion of what is law-
ful and commendable : Thus he would fain have
perfuaded our Saviour to throw himfelf down from
"the Pinacle of the temple, that fo the Prom Ik of
the divine Protection might: be accompliihed m his
Prefervation. Sometimes, as be prompt's Men to
do evil, fo he hinders them to do the Good they
intended, by throwing Affti&ions in their Way:
Thus the Apoftle tells the theffalonians, that he
had once and again intended to come into them,
hut Satan hindered htm., i Theff. ii. 1 8. he obferves
and takes hold of every Thin^ that may afford him
an Advantage againft us ; He knows what is the
predomining PafFion and Luft of our Heart, and is
fure to make that his chief Handle to take us by :
Thus he took hold of the Covetoufnefs of Judas to
tempt him to betray his Matter. He obferves the
fittsft Opportunities of aCCofting Men "with Succefs,
fometi'mes he finds Solitude mod to his Purpofe,
and therefore heaccofted David when wafking alone
on the Roof of his Houfe : And fometi'mes he makes
Ufe of Company as his Engine, and a very power-
ful Engine it is, to betray and kduct Men into the
Practice of Sin ; Many an one that have efcaped his
other Snares, have been catched in this, it being as
difficult for a Man to re cain his integrity in the

140 SERMON VII.

midft of evil Company, and whilft wrought upotf
by the Force of evil Example, as to retain his
Health in the midft of peftilential Air. Satan well
knows : how to accommodate his Temptations tQ
Mens Tempers, Inclinations, Conditions, Circum-
ftances and Occafions in the World : Some he baits
with worldly Gain and Riches, fome with carnal and
fenfual Pleafures, fome with the Honours and Pre-
ferments of the World : The Rich he tempts to
Luxury, Vanity and Pride, or elfe to an infatiable
Defire of more and more Wealth; The Poor he
tempts to Difcontent and Repining, and may be
to the Ufe of unlawful Means tor the Eafe of their
Straits : The fick and affli&ed he tempcs to Im-
patience and freting, and a Murmuring againft the
Divine Will; The healthful he tempts, to a Forget-.
fulnefs of God the Author of their Mercy, and to
a prodigal Wafte of the valuable Rleflings they en-
joy : The Young he tempts to Folly and Levity,
and an indulging themfelves in youthful Lulls ; and
the Old he tempts to anxious and carking Cares,
and to a more eager clinging unto the World, the
nearer they are to the leaving it.

And as Satan the Enemy of Souls u(es all his
'Art to tempt Men to fin, To likewifes does he to ,
keep them from repenting of it. He will fuggeft to
them that Repentance is a harfh and unpleafanc
Work ; that it is not fo neceflary, or, at leaft, that
it may be fafely adjourned till fometime thereafter :
A dangerous Device of his, than which there is no-
thing that contributes more to the Ruine of Souls.
Satan leads wicked Men captive at bis Pleafure ; he
hurries them on from one Step of Wickednefs to a-
nother, till at laft he has landed them, in utter
Peftru&ion. And even the Godly themfelves, true

Chriftans

on Luke xiii. 14! l^t

Chriftians and real Believers, are mightily retarded
by him in their Way to Heaven and eternal Life $
O how otten are they by hisTemptations drawn back,
not only made to (top their Progrefs, but to back-
Aide, and fometimes to backflide fo far as to have
their Chriftian Courfe in a Manner to begin again ?
Was it not fo with the Pfalmift David, when upon
Account of his grievous Apoftacy he prays fo ear-
neftly, Pfal. li. i o. Create in me a clean Heart O
God, and renew a right Spirit within me : reft ore un-
to me the Joy of thy Salvation, and uphold me with
thy free Spirit ; then will J teach Tranfgre(fors thy
Ways, and Sinners by my Example fhall be convert-
ed unto thee ? How often, upon Account of Satatfs
Temptations, and the Influence thereof, is there Oc-
cafion of addreffing, even to the beft Chriftians, thefc
Words of the Apoftle to the Gal. v. 7, 8. Te did
run well, who did hinder you, that ye (hould not obey
the Truth? This Perfuafion comet h not of him that
calleth youy nay but of him that labours all he cat*
todifappoint you of the bleffedEnd of your Calling?
How often does Satan mar the Chriftian's Devoti-
ons, when, in the Time of Meditation, Prayer,
reading and hearing the Word, he throws in his
fiery Darts, vile and impious Suggeftions, which
will make the Man's Heart to fhrink ; and his only
prefent Refuge is to fay, in the Angel's Words when
he faw Satan (landing at Jojhua's right Hand to re-
fill him, The Lord rebuke thee Satan, Zech. iii. 2.
And that the preaching of the Word which God
has intended to be a principal Means of the Salvati-
on of Mens Souls, falls fo much ftiort of its End, is
owing in a great Meafure to the bufy Agency and
Influence of Satan : So our Saviour tells us plainly
ig that Parable of the Sower % Luke viii. where fays

he,

141 S E R M O N VII.

he, w. 5. Some Seed fell ly the Way Side, andibt
Fowls of the Air devoured it ; the Interpretation
thereof yc have Wrfe 12. ffbofe ly the Way-fide>
are they that bear, then cometb the Devil and taketb
away the IVord out of their Hearts, left they foould
believe and be faved.

O my Brethren, if a Soul cfcape Ruin and get
to Heaven, it will not be for lack of Pains on Sa-
tan's Part to hinder it: Be fober, be vigilant, fays
rhe Apoftlc Peter, forycur Adverfary the Devil, as
a roaring. Lion, goetb about feekmg whom be way
devour, 1 Peter v. 8. He has had long Experience
m the Art of tempting, and there is nor a Man fo
gocd, (o nVd and confirmed in a State of Goodnefs,
but he will venture to try his Skill upon him : He
accofted our firft Parents, even in Paradife and in a
State of Innocence with woiul Succefs ; yea fo bold
and impudent was he, as to accoft the Son of God
himfelr', and by a Variety of Temptations to try if he
could make Imprcffions upon him, but all in vain ;
But never has there been another of the Race ot
Adam whom he has nor again and again foiled.
And if it had not been for the infinite Mercy, the
rich and free Grace of God in Chrift, never ihould
one of Adaivs Pofterity have got to Heaven, for the
very Opposition that is made to them by Satan th*
malicious and inveterate Enemy of Souls: He is
called, Revel, ix. n. the Abaddon or Appollyon, that
is the Deftroyer, whofe chief Work, and perhaps
only Pleafure out of Enmity both to God aud Man,
is to deftroy and ruine Souls. And woe to them
who are lert to fall as a Prey into Ivs Hands ? Sure-
ly the tender Mercies of Jucb a oKe are cruel, and
the mildeft Treatment they can e*pc& from him i%

to

\ pn Luke xiii.;24J 143

to be made like himfelf, that is abfolutely wretched
and miferable.

And, my Brethren, think it not befides the Pur-
pofe that I have inlifted fo long on this Head, to
beget in your Minds a Senfe and Perfuafian of the
Qppofition that is made to you by Satan in the Way
to Heaven and eternal Life: For this is a very im-.
portant Point, this bears a Connexion with what
the Gofpel tells us was the great End ofChrilVs
Coming into the World, even that he might defray
the Works of the Devil; and that Mai might be
turned front Darknefs unto Light, and from the
Power of Satan unto God. The Scriptures plainly
afcribe a mighty Power to Satan over the Children
of Men, whence he is ililed by the Apoftle, the god
rf this World ; and, in the Text before cited, the
Prince of the Power of the Air, the Spirit that now
WQrketh in the Children of DifobedUnce. And, tho*
Chriil has conquered Satan, and broke his Domini-
on, efpecially in Places where the Gofpel is preach-
ed, according to what the Apoftle fays, Col. ii. 15;
that he fpoiled Principalities and Powers, and made
a Shew of them openly, triumphing over them in his
Crofs, or in the Virtue of his Death on the Crofs :
Yet this his Dominion is not yet fo quite brokerjt
and extirpated, but that he ftill retains a great
Power, efpecially over unrenewed and wicked Men :
And even the Godly or Believers in Chrift, tho'
they are freed from his Dominion fo as to be no
more his Vaflals and Slaves, yet they are not fet
quire beyond the Reach of his Attacks whilft they
are in this World : He bears a mortal Grudge at
them ; and, whither he hopes to reduce them to his
Subjection or not, he wjll not fail to give them all
the Moieftstion he can, and to obftrud the Salvati-
on,

144 SERMON VII.

dn of their Souls as much as is in his Power. Yc
would beware therefore of being fceptical as to this
Part, or of entertain ing (light and fuperficial Thoughts
of the Power of this Enemy of our Souls ; for that is
to depart from the Gofpel-do&rine, arid to disbe-
lieve and difregard the Account which the holy-
Scriptures give us of chefe Things; and ye would
beware of defpifing fuch an Enemy, for to defpife
even a weak Enemy has often proved dangerous and
fatal : You are not indeed to be fo afraid of him
as to prove Cowards, and turn your Backs upon
him, but ye are to Reflft himy and then be will flee
from you > to refifi himfiedfaft in the Faith, taking
to you the whole Armour of God, that ye may be able
to with (land his Attacks in the evil Day, in the
Time of Temptation and Trial, as the Apoftleex-*
horts in that fore-cited, Eph. vi. 13. But now

idly. Another Enemy of our Salvation that makes
Opposition to us in the Way to Heaven and eter-
nal Life, is, as the Scriptures reprefent it, the World.
Our Bletfed Saviour fpeaks of it under this Notion,
in thefe Words of his, John xvi. 33. when he fays
to his Difciples, Be of good Cbear, for 1 have over-
come the World. And fays the fame Apoftle Jobn>
1 Epift. v. 4. and this is the Vtttory that overcom-
eth the World, even our Faith. Now the two great
Sources of the World's Strength and Force, by which
it makes War againft us, are its Goods and Evils,
its Allurements and Affrightments, its profperous
and adverfe Situations : And it is not eafy for a Man
to ftand his Ground againft either of thefe.

How many have the Charms of the World un-
done ? Whilft they have not been able to ad fuch a
Part zsMofes did,who,as 'tis faid of him, Heb, ii. 24.
that By Faith 'when be was come to Tears, be re-
' — fufii

on Luke xiii. z^ 1 45

fufed to be called the Son of Pharaoh's Daughter. How
many for the Sake of worldly Advantages have pare-:
ed with their Religion, and made Shipwreck of
Faith and a good Confcience ? Giving Occaiion to
fay of them, as the Apoftie does of Demas, Demas
hath forfaken me, having loved this prefent World.
O the glittering Goods of a prefent World are very
enchanting and very enfnaring ! By rhemthe World
fights againft us with Weapons than we are fond to
be wounded by; inftead of reiifting, diverting or
falling back, we rufh with a willing Eagerncfs upon
the Point ot that glittering Sword: The Poifon is fo
fweet that wj drink it in greedily, and will not be-
lieve that Death is at the Bottom of the Cup. Ma-
ny a one has the World killed by its Smiles and
Careffes, as Joab did Amafa, when he took him by
the Beard to kifs him and in the mean Time
[mote him under the Fifth Rib. And cfpeciaily is
the World pernicious to thofe who have anTnciina>
tion of Heart ftrongiy bent towards it : They that.
will be rich, fays the Apoftie, i Tim. vi. p, 10.
fall into temptation, and a Snare, and into many
foolifh and hurtful Lit (is which drown Men in De~
JirucJion and Perdition ; for the Love of Money is the
Root of all Evil, which while fome coveted after,
they have erred from the Faith, and pierced them-
felves thorow with many Sorrows. And even the
Godly themfelves are in great Haiard of being too
much catched and captivated with the Charms of
the Worldy and therefore we have them fo cautio-
ned and warned, and exhorted to be on their Guard
againil: Temptations of this Sort, particularly in that
Paflage of the Apoftie John, i Ep. ii. 15. Love not
the World, neither the 'Things that are in the World.
Vol. II. .K If

I4<* SERMON VII.

If any Man love the World, the Love of the Father
is not in bim. But then

2. As the Charms and Allurements, fo the Af-
perities and Affrightments of the World, prove great
Obftru&ions in our Way to Heaven and eternal
Life : Thefe indeed are the Things that make the
Way to Heaven a rough as well as a narrow Way,
and a fteep and thorny Path. How difficult is it
for Men, yea impoffible without the Afliftance of
Divine Grace, to bear up with a becoming Patience,
Refolution and Conftancy of Mind, under all the
AfRi&ions and Trials that they have fometimes to
graple with in the Way to Heaven and eternal
Lite? How difficult is it for a Man to trace the
Steps of Chrift all his Days with his Crofs on his
Back? No Cbaftifement, fays the Apoftle, for the
frefent feemetb to be joyous, but grievous, xho in the
End it yieldetb the peaceable Fruit of Kigbteoufnefs
to them that are exercifed thereby ; and, indeed, if
it were not for the Profpecl: of the glorious Reward
gf Heaven, who could be able to bear the Afflicti-
ons and Sufferings that Chriftians are fometimes
Called to fuftain in the Way to it ?

But now in the third Place, Our own Lufts are
Enemies that make great Oppoiition to us in the
Way to Heaven and eternal Life. Dearly beloved,
fays the Apoftle Peter, i Ep. ii. n. 1 befeecb ym
as Pilgrims and Strangers, abflain from flelbly Lufts
which war againft the Soul. Indeed the Chriftian
lias no worfe or more dangerous Enemies than the
Lufts of his own Heart : Thefe are the DeHlahs that
h in his Bofom, and betray him, while afleep and
tecure, unto Ruin : Thefe are fo many Clogs and
Weights upon him to retard his Motion Heaven-
wards i and therefore the Apoftle exhorts Chriftians

on Luke xiii. 24.' 1^7

Co lay Afide every Weight and the Sin that doth fo
tafily hejti tbem. Muis Lnfts are the Chief Sources
or ait the Sin they commit, and by which are lb
many Lets, or rather retrograde Steps in the Way
to Heaven and eternal Life; or if ye wih down-
fcrard Steps f> Peath and Hfll Let no Man fay
when be is tempted, I am cen^ted of Cod; for God
Cannot be tempted wrtb Evil neither temp~<>th he
'any Man ': But every Man is tempted w-htn be is
drawn away of bis own Lufts, ah a enticed, James
i. 13, 14.

And now, rhy Brethren, to conclude at the
Time, does it not, from all ye have heard on the
Subject, appear plain to you that the Way to
Heaven is a difficult Way. I preiume thar this is
what ye had a Senfe and Notion of before ; and I
cannot but think, that from what ye have heard,
your Perfualion thereof is in lome Meafure enlarged
and confirmed. Only let me now remind you of
what I told you in the Beginning, that the Account
I have given you of the Difficulties in the Way to
tteaven, has not been intended to difhearten you ;
but to guard you againfl Sloth or Negligence in a
Matter of fuch vaft Importance : And therefore I
fhould be now led to the ftcond general Purpofe in
our Method* namely, to offer feme Considerations
by Way of Argument or Motive, to engage and
excite you, with a fuitable Reiolution ana Vigour,
to encounter thefe Difficulties ; or, as our Saviour,
expreffes it in the Text, io firive to enter in at tbe
ftrait Gate, But this I fliall delay till another Oc-
cafion

May the God of aH Grace who bath called us in-

U eternal Glory by Chrill Jefusy and is able to do for

m exceeding abundantly above all that we ask or

K z think,

148 SERMON VII, &c.

think, make his Strength pcrfefl in our Weaknefs, and
enable us to overcome all the Difficulties in our
Way to Heaven j to ftand unmovea'ole againft all the
Aflaults of our fpiritual Enemies, and valiantly to
fight the good Fight of Faith, until we become more
than Conquerors through our Lor:i Jefus Chrtji, who
.loved us. To whom, with the Father and Holy
'Spirit, be all L3raifc, Honour and Glory, now and
for ever, Amen.

SER*

149

SERMON VIII.

Luke xiii. 24.

Strive to enter in at the ftrait Gate : For
many, I fay unto you, will feek to enter
in, and Jh all not be able.

have, on the lad Occafion, given you
an Account of the many and great
Difficulties which ly in our Way to
Heaven and eternal Life, and whence
they do arife ; not to difcourage you,
but to guard you againft Sloth and Negligence in
a Matter of the kit Importance. I come now to
offer fome Considerations, by Way of Argument,
to excite and engage you with a fuitable Refolucion
and Vigour to encounter thefe Difficulties ; and a-
mongft others, I (hail confider the Argument in
the Text, Many Jh all fee k to enter in, and f 9 all not
he able. And in the End, I mall fubjoin fome
Things further by Way of Advice and Direction.
But before I proceed to thefe,

I (hall anfwer an Obje&ion, which has, perhaps,

oftqer than once occurred to you fi»ice I entered on

K 3 this

i*o SERMON VIII.

this Subject. And it is this, Hew is what you
hav been faying concerning the Difficulties or Re-
li ion thv Difficulties in the Way to Heaven and
ete-nai Lite coniiftent wick what the Scripture
clfe where fays concerning the Eaiinefs of Chriitian
Obedience, and the Peace and Plcafure that attends
the Practice of Religion and Godhnefs? As parti-
cularly that of our Bletfed Saviour himfelf, Mat xi.
30. where fays he, My Toke is eajie, and my Bur-
den is light : And tnat of the Apoftle, 1 John *.
3. And his Commandments are not grievous : And
that of the wife Man, Prov iii. 1 7. where he fay$
of Religion under the Name 01 Wisdom , Her Ways
ere Ways of Pleafantnejs, and all her Paths are
Peace. TW I have once and again hinted an An-
fwer to this Objection, yet I fhali now anfwer it
jnore dire&ly and exprefly : And the Anfwer I give
is this, That the lame Thing may be faid to be
both difficult and eafy in different Refpects, and u-
pon different Accounts. As for Inflance.

1. A Tning may be difficult to a Man at fifft,
and before he has got the Faculty and Habit of
doing it i which yet will be eafy to him, after he is
trained to it, and has learned the Practice o\ it by
Ufage and Experience. 2. A Thing may be difficult
and unpra&icable to a Man whilft he is weak, and
has but little Strength ; which yet will be eafy when
he is grown ftrong, and is befides otherwife affifted*
3. A Thing will be difficult and unpleafant to &
Man, when it puts him to great Pains without any
Pjcofoeft of Advantage; which yet will be reckoned
eafy and agreeable, when witji the Pains required,
a vaft preponderating Reward is promifed. Now
ip thefe different Refpects, and on thofe different
Accounts, it may be faid that the Practice of Re-
ligion,

on Luke xiii. 14. 151

ligion, and the Way to Heaven and eternal Life is
both difficult and eafy.

1. It is diffiuclt to a Man before he has acquir-
ed the Habit and Faculty of it, that is, whilft he
is yet in an unrenewed State, and is juft but begin-
ning to break off from a finful Courfe, and to enter
on the Ways of Religion and Godlinefs. Then in-
deed, in fo far as he efTays it, he finds the Practice
of Religion difficult, harm and nnpleafant Work;
his corrupt Nature reclaims againft it, and it is not
only a Wcarinefs but a Pain to him to ferve the
Lord : And even after a Man is renewed, in fo far as
his remaining Corruptions prevail over him, and he
is brought ucder the Power of fpiritual Sloath, the
Practice of Religion becomes difficult, harfh and
unpleafant to him. He fets awkwardly about ir,
and foon wearies of it. But when a Man is once
thorrowly converted by the Grace of God, and
fairly entered on the Ways of Religion and Godli-
nefs, when he is endued with the Habits of Grace,
and is trained for a While to the Practice of Chri-
ftian Virtue ; and fiirs up the Grace of God that is
in him, and keeps it awake ; then, I fay, the
Pra&ice of Religion becomes not only eafy, but
pleafant and delightful to him. For

2. A Thing will be difficult-and impracticable to
a Man, when he has no Strength but his own to
carry him through in it; which will be eafy to him
when he is endued with Power from on ki%hy and
enabled by the mighty Grace of God to conquer
the Difficulties of it. It is the Want, or Weaknefs
of Grace in Men, that makes the Practice of Re-
ligion or the Way to Heaven fo difficult to them ;
For the Difficulties of it are indeed many and
great, ye^ the Grace of God is able to overcome

K 4 thexa

\$z SERMON VIII-

them all ; and as a Man is more or lefs affifted by
the Grace of God, he is more or lefs March foe
them. Grace is a victorious Principle ; as the A-
p • : v the Grace of Lot;£ in particular, fo
may i: be faid of the piyine Grace in general, It
bearetb all things, believetb all ^things, bopeth all
tfbings, euciuretb all tfbings, never failetb. When
therefore it is faiJ in one Place of Scripture that
the Practice of Religion is difficult, and in another
that: it is eafy : Here is the Reconciliation, viz.
that it is difficult or eafy according to the Affiftance
of Divine Grace that Men have riven them for en-
abling- them ior the Practice of it. A Man may
iooi: have a Burden laid on his Back which, for
any Stiv e has of his own, will quite over-

whelm him, . which yet when other Hands come
in to his Affiftance, and take Part of the Burden,
he wrill not only walk eaiily but run under \t : And fo is
it-as to the Difficulties of Religion, tho' they are much
above our own Strength ; yet by the Aids of Divine
Grace fuppoiting and enabling us they become eafy.

3. A T huu; will be hard and difficult to
a Man when he Is put to do it without any
Profpect of Advantage, which will be eafie when
he is encouraged in it by a vaft and prepon-
derating Reward. As fcr Example, it a Man
:fhould be made to dig deep in to the Bowels of the
Earth, or to cut through a big and hard Rock,
and have nothing for his Pains but the Rubbifh he
throws oat, this would be a hard and unpleafant
Task, and no Man would willingly untertake it ;
But if a Man were allured that by fuch Labour he
mould meet with a Bed of Pearls, or any other rich
Treafure that would afford him to live opulently
all his Days, this would make him reckon all his

Labout

on Luke xiii. 24. 15^

Labour light and eafy. Even fo, my Brethren, 19
it with Reference to the Practice of Rwlijion ; if
there were nothing to be got by it, the Difficulties
of it might be reckon'd intollerable, and Nien might
he reafonably excufed -from putring Hand to it :
But when we are told and allured by the God of
Zruth, that great is the Gain of riodlmefs, thai m
keeping of his Commandments there is great Re-
ward ; that to them who, hy a patient Continuance
in well doing, fcek for Glory and Honour and Im-
mortality•. he wiU give eternal Life ; that a Heaven
of immortal Glory and Hlcflednefs, is infinitely
more than enough to recompence all the Travel,
Pains and Toil that Men can be put to in the Way
to it. This, I fay, makes the Chriftian, wri > main-
tains the Faith and Hope of this Heaven, and is
animated by the Views of it, reckon all the Diffi-
culties that atrend the Practice of Religion as iisht
and of no Account: According to what the Apoitle
fays even of thole fevere Sufferings which tie and o-
ther Chriftians in his Days were expofed 'to, as they
were called " to fight their Way Heavenward,
Rom., viii. 18. I reckon that the Sufferings of this
prefent Time, are not worthy to be compared with
the Glory which Jh all be revealed in us : And what
he fays to the lame Purpofe, 2 Cor. iv. 17. For our
light Afflict ion , which is but for a Moment, worketh
for us a far more exceeding and eternal Weight of
Qlory. * And thus having now in fome Meafurc
^nfwered the Objection,

I now proceed to offer fome Confederations, by
Way of Arspment or Motive, to engage and ex-
cite

J See Vol. I. Sermon XXJI. Page 508, 509,

154 SERMON VIII.

dee you with a fuitable Refolution and Vigour Co
encounter thefc Difficulties, or, as our Saviour ex-
press it in the Text, to ftrive to enter in at the
firaH Gate. And in the

ifl Place, Ye would confider, that whatever Dif-
ficulties there are in the Way to Heaven and eternal
Life, they are all owing to our felves, they all pro-
ceed originally from our foolilh Apoftacy from God,
and the Corruption of our Nature that thence en-
fucd. God at rirft made the Way to Heaven plain,
ftnooth and eafy to Man : He put him in a Capa-
city of travelling to Heaven or a blefled Immora-
lity, without Pain, Labour, or any Manner of Dif-
ficulty, more than there is to the Angels that fin-
ned not to perfevere in that happy State : He had
Abilities given him proportioned to his Work ; and
bis Work was introductory to his Felicity : He
was put into an earthly Paradife as an Emblem of
the heavenly ; he had it affigned him as his Task
to dtefs the Garden tor the Exercifc of his Body,

Brhaps, as a Figure of fome more noble and more
ivine Employment that even the fame Body mould
fce exalted to : But his chief Work was to adore,
end worfhip and ferve his Creator, by the Exercife
ot his rational Powers; with Reference to which
be was made but a little lower than the Angels ;
and if he had continued in this State of innocent
and agreeable Work, during the Time of his Pro-
bation that his Maker fhould have thought fit to
determine, no doubt is to be made, but an immor-
tal Life, and higher State of Felicity would have
been conferred upon him. But Man foolifhly and
wickedly apoftatized from God, and thereby render-
<d it quite impoffible for him to attain to immor-
tal Life and Ekifednefs, by the Way that was firft

chalkcd

gn Luke xiii. 24. 15J

chalked out to him. He was driven out of Para-
dife, and debarred from approaching the Tree of Life
by the awful Fence of a Cbemby brandifhing his
flaming Sword, to, fignify the Forfeiture he had
made of his Right to immortal Life and Happinefe.
His Nature was fo vitiated and corrupted by Sin,
that he became incapable of doing his firfi Work,
or ferving his God with that (inlefs or perfect Obe-
dience that was the Condition of his Happinefe; and
qren when a new Way to Heaven and eternal
Life was revealed to him, in a Confiftency wktjf
th. WifdomofGnd difpenfing fo great a Favour
to a rational Creature, this Incapacity of Man^
Nature made it, and Hill makes it, a difficult Thing
for him to get to Heaven, even by this new I¥a$
of Grace that is opened up to him. And i£
it were not for the Affiftances of Divine Grace that
are offered to Men, to help them to travel Heaven-
ward in this new Way, (whence it is called a new
and living Way) it would indeed be as impoffible
for cnem to get to Heaven by the new Way as by.
$he old, by the Way of the new Covenant as by
the Way of the old one. Upon the main, except-
ing Repentance and Faith in a Mediator, wliicr*
had no Place in the old Covenant, and fome other
Things peculiarly adapted to our lapfed State and
our Recovery out of it ; upon the main, I fay, they
are the fame fubftantial Duties of Religion, the
feme Inftances of holy Obedience, that are re-
quired of us under the new Covenant, that Man
was bound to under the old ; not indeed as what
can now entitle us to eternal Life and Happinefs,
but what are abfolutely neceflary to prepare and
Qualify us for the Enjoyment thereof.

AmJ

\$6 SERMON VIII.

And feeing it is, my Brethren, through the In-
difpofltion and Corruption of our Natures, in Con-
ic quence of our Alpoftacy from God, that the Per-
form mce 01 thefc Duties is become difficult to us :
Tnis turely fhould not only filence all Objectives,
an i make u^ rorbear complaining of the Difficul-
ty and Hardfhips that now occur to us in the
Way to Heaven and eternal Life , but mould rather,
tho' rnere were no more, for very Shame's fake generally
roufc and awaken us, and engage us with theutmoft
Re olution and Vigor to encounter thcie Difficulties,
that io wj nay, as tar as poffible, r^trive both our
H«n ur and Intereft, and make the beft Amends
wc can for the Injury we have done both to God
and our felves. Trie confeious Senfe that, in other
Cafes, a Man nas of his having mifmanaged a Mat-
ter of great Importance, both to himfelf and others,
will make him with greater Diligence and Vigor
apply himfelf to get Things fet at Rights again :
Every generous Spirit will be fenfible of the In-
fluence of this Motive ; and furely, if we have a
juft Senfe of Things, we cannot but from the Con -
federation of Our having our felves made the Way'
to Heaven fo difficult, whereby we hare at once
trefpafled againft our Duty to God and our own
Intereft ; we cannot, I fay, but from the Confide-
ration of this be engaged, with all fuitable Refo-
lution and Vigor, to encounter thefe Difficulties
that we our felves have raifed in the Way to
Heaven, and do our beft to overcome them.

2. Ye would confider, that whatever Difficulties
there are in the Way to Heaven and eternal Life,
they muft of Neceffity be encountered, grapled
with, and overcome, unlefs we would forego ouc
Hope of Heaven $ and rather choofe to lofe the

Reward

on Luke xiii. 24; 15 y

Reward of Glory, than undergo the Labour by
which we muft arrive at the Enjoyment oi it: To
uie the wife Man's Words in the prefent Cafe,
"there is no Discharge in this Warfare. The Scrip-
ts es tell us plainly, that We muft. fight betore wc can
obtain the Vifiory over our fpirituai Lnemies ; that
we mutt labour and work in order to our arriving
at everiafting Reft ; that we muft run the -'hri-
ftianRace, and /a run as we may obtam the Prize ;
that we muft give all Diligence to make our Calling
■and Election Jure .-, and, as our' Text has it, Strive
to enter in at the Jiratt Gate, clfe we fhaii never be
able to enter. And in the Nature ot Things, as
well as by the Divine Conftitution, it muft needs
be foj tor Heaven is rather a Nature than a Place*
and we muft be before- hand formed into that Na-
ture, and trained to the Exercifes of that happy
State, and have our Minds difpofed to relifli the
divine and exalted Pleafures of it. And this is not
to be attained buc by a Work of Regeneration upon
our Hearts, tollowed with a conftant vigorous
Exercife el all the Virtues and Graces of the Di-
vine Life, in fpight ot all the Oppofition that fhall
be made to us by Satan, the World and the re-
maining- Corruption of our own Natures. And can
we think it fit or reafonable, my Brethren, that wc
fhould get to Heaven, and be polled of eternal Hap-
pinefs, without Labour and Pains? God has made
us a&ive as well as rational Creatures, and we can-
not chufe but to be employed in the Profecutiun of
fome End or other ; And is there any End fa
worthy of our Purfuit as a Heaven of immortal
Glory and Bleflednefs, efpecially when the Means
by which we purfue it, are thefe by which we, at
the feme Time, promote that other and yet higher

End

158 SERMON VIII.

End of our Being, the Honour and Glory of God?
H^is by the conftant and vigorous Practice of true
Religion and Godlinefs that we promote both thefe
Ends, the Glory d God and cur own Happinefs;
and can we think that the Labour and Pains that
we are bound to beftow this Way, Can on any Ac-
count be fuperfeded, or the Want thereof excufed ?
No, my Brethren, the Pra&ice of Godlincfs, the
thorow Pra&ice of Godlinefs, whatever Difficul-
ties it h attended \vkh, is abfolutciy neceffary in
order to our arriving at Heaven, and our being
poffeft of eternal Life and Happinefs. Let the
Difficulties of Religion, die Difficulties that occur
in the Way to Heaven and eternal Life, be never
fo many and great ; tney muft of Neceffity be
encountered, grapkd with, and overcome, it on
rational Grounds we expe& to attain to Heaven in
the End.

Now, my Brethren, in other Cafes Neceffity
ufes to over-rule all other Confiderations : When
a Man has any important and difficult Work to
do, which of Neceffity muft be done, or elfe h«
fuftains fome great and irreparable Damage, this
powerful Argument of Neceffity will roufe him*
and make him fet about the Bufinefc with fuitaWe
Application and Vigor, however averfe he was
otherwife to it. Neceffity will make the Sluggard
-work, the Coward fight, the Cripple run, at kaft
as faft as he can : Neceffity is a powerful Principle
of Action ; when a Man fees lie muft either do or
die. vthat Difficulties fo great, but what he will
cncoun-L' ? Yea and fometimes, when puihed on
by Neceffity, he will mafter fuch as feemed infuper-
abie. But now, my Brethren, what Neceffity fo
ftrong and fo urgent as what we are prcflcd by, to

mate

on Luke xiii. 24: 1 jp

make us encounter and graple with the Difficulties
in the Way to Heaven and eternal Life till we have
overcome them ? Our very Ail is at Stake, tht
eternal Salvation and Happinefs of our Souls is put
to the Iflue, we have a Heaven ot immortal Joys to
win or lofe ; and not only fo, but a Hell of endlefs
Wo and Mifery to be faved from or plunged into,
as the Fruit and Contequence of our Struggling, or
not ftruggiing with the Difficulties of Religion fee
a little while : Or, according to the Expieflion in
the Text, of our ftr'rvtng or not ftrivmg to enter in
at the ftrait Gate. Surely if any Thing is to be
reckoned a Neceffity this is, 'tis the ftrongeft and
and mod cogent Neceflky that can be imagined.
Let us therefore, my Brethren, fince Neceflity
obliges us to it, let us up and be doing, and ply the
Work of our own Salvation with the utmoft Earneft-
nefs and Vigor : Let us refolutely purfue the Way to
Heaven and eternal Life, and whatever Difficul-
ties occur to us in that Way, whatever Enemies rife
op to oppofe us, let us never fear their Faces, bat
undauntedly fet our felves to encounter them, and
graple with them, 'till, through the powerful At-
fiftance of Divine Grace, we have overcome
them.

3. Ye would confider that whatever Difficulties
are in the Way to Heaven and eternal Life, it is
well worthy of our Pains to combate them, and
graple wich them all our Days, that fo in the End
we may arrive at the PofTeffion of immortal Glory
arrd Bleflednefs. O, my Brethren, Heaven is ft
defirable Place! we can but faintly imagine it,-
imd all the Deforiptions which the Scripture gives
of the Glory and Bkffednefs of it, arc but Shadows
itfAeTTOthan4£^ettencjr ©f the Things diem-

felyes,'

160 SERMON VIII.

felves, fhe ^things that are above where Chrift Jit*
teth at the Right Hand of God. How dciirable a
Thing muft it be to dwell for ever in die reviving
Prefence of God, the mexhaufted Source of Btifs ;
to drink of the River of his Pleafures, and in his
Light to fee Light f How happy a Thing muft it
be for Chriftians, for ever to enjoy the Prefence
and Company of Chrift their glorious Lord, and
not only to fee, but to fhare of his Glory ? How
(comfortable muft be the State of the ; Saint's ever-
lafting Reft, where he fhall not only be free of the
leaft Degree of Evil, either of Sin, Sorrow, Pain
or Trouble of any Sort ; but fhall be poffeft of the
higneft Degree of Felicity that his Nature is capable
'of, by a fvveet Succeffion and Encreafe thereof to
all Eternity.? Kingdoms, Crowns and Triumphs ;
■Grandure, Riches, Treafures ; Glory, Honour and
Immortality, are but Names by which the holy
Scriptures, in Condefcendon to our Capacities, de-
scribe the Felicities and Glories of the heavenly
State : As the A pottle John fays, It doth not now
appear what we /hall be, or how happy we mail
be, when we come to Heaven ; and are pofTeft of
all rhefe good, and great, and glorious Things,
which God out of his immenfe Bounty and Kind-
tiefs has laid up in Store for them that love him:
Things which, as the Apoille Paul lays, Eye hath
not feen, nor Ear heard, nor the Heart of Man been
able to conceive.

And now, my Brethren, when we have fuch a
Heaven in our View and in our Offer, when we
are called to the Hope of it, and may afturedly ex-
pect to be pofleft of it, fhall any Labour or Pains,
<wmun the Compafs of our Power, be reckoned too
great in order to our arriving at the Enjoyment of

it?

vn Luke xiii. 24! \6i

it ? Shall any Difficulties in our Way to it, he
thought fo hard and unfurmountable, as to frighten
us from encountering them ? Oh what little, filly
fordid Souls mud we have, if this be the Cafe !
We fee by what arduous 'Enterprifes Men will pufh
their Way to Fame and Glory ; by what inceffant
Labour and Pains they will purfue Riches, and toil
to make an Eflare; and the Generality of Mankind
fubmit to daily Labour in labouring even for theic
daily Bread : And Oh ! my Brethren, fhall we have
nothing of that laudable Ambition and commen-
dable Avarice, it I may ufe the Word, fince the
Apoltle bids us covet the heft Gifts, by which we
fhould be animated to fight the good Fight of Faith ±
to amafs tfreafures to ourfelves in Heaven, and to
labour for the Meat that penjheth not. How fill/
are our Souls whiie it is not fo with us ? Or rather,
how unbelieving are our Hearts, which have no
Senfe or Efteem of the real Worth and Excellency
of the Things of the heavenly State, which fhould
be the Object of our moll: earneft and vigorous Pro-
fecutions? But Men who know not what it is to
live by Faith, contemn and defpife thefe great and
glorious Things of the upper World; and prefet
the Trifles and Vanities of a prefent Life before
them, and reckon themfclves more or lefs happy in
Proportion to what of a prefent World they enjoy :
But Oh ! that fuch abject Worldlings would call to
Mind, with due Serioufnefs and Application, that
awful Admonition of our bleffed Saviour, Mark
viii. 36. What is a Man profited ifhejhall gain the
whole World, and lofe his own Soul ? What a
wretched Bargain do they make, who, for the Sake
oftheperilhing Things of a prefent Life, let go a
Heaven of immortal Glory and Bleffednefs >

i6z SERMON VIII.

4. Ye would confider that the Difficulties of Re-
ligion are not fo great in themfelves, as perhaps ye
imagine them to be : It is ufual for Men who ate
Strangers to Religion, to run into two Extremes,
as I obferved at the Beginning of our Difcourfe on
this Subject ; fome imagine the Way to Heaven to
be fb fmocth and eafy, as to have little or no Dif-
ficulty in it at all ; and others are apt to conceive
it to be much more difficult than through the
Grace of God it is : What I have all along faid
on the Subjsd has been deligned for corre&ing the
Miftake of the former ; and the latter, if there be
any fuch here, I would advife to conlider Things
narrowly and attentively, and not to fuffer them-
felves to be annoyed and frightned more than there
is Caufe for it, or not to be feared from the Praftice
of Religion, from a Mifappreheniion of their own
that the Difficulties attending it are greater than
indeed they are. So undoubtedly it is with fome,
v/ho magnify the Difficulties of Religion much
after the fame Manner as the falfe Spies fpoke of
the Land of Canaan, and any Attempt could be
made by the Ifraelites to conquer it; as you have
it, Numb. xiii. 31. where, fay they, We he not able
to go againft the People, for they are ftronger than
we ; the Land through which we have gone to fearch
it, is a Land that eateth up the Inhabitants there-
of, and there we faw the Giants the Sons of Anak ;
and we were in our own Sight as Grafhoppers, and
fo we were in their Sight: Now as it was the
Cowardice of thofe Men, and their Diftruft m
God that made them fpeak after this Manner^ fo
it is from the fame evil Principles, joyned with a
fupine Sloth and Negligence with Reference to
religious Matters, that Men commonly are made

to

on Luke xiii. 24. 16$

to magnify the Difficulties in the Way to Heaven
above Meafure, and look on them as more formidable
than indeed they are : According to what the wife
Man faith, to reprefent the fame evil Effect of a
prevailing Sloth and Indolence, Prov. xxii. 13.
The flothful Man faith, There is a Lion without, I
Jball be flam in the Streets; and Chap. xxvi. 13.
The flothful Man faith, There is a Lion in the lfayy
a Lion m the Streets ; as the Loor turneth upon
his Hinges ; fo doth the flothful Man upon his Bed.;
The flothful Man hideth his Band in his Bofomy it
grieveth him to bring it again to his Mouth : Very
beautiful Similitudes to reprefent the frightful Appre-
henfion that a Sluggard has of Labour, and the
ridiculous Excufes that his Sloth invents for itfelf,
But, my Brethren, if the Difficulties of Religion
be more nearly viewed, efpecially if a Man through
the Power of Divine Grace be once brought by a
vigorous Atttempt to graple with them, he will rind
them far lefs infuperable than, when he viewed
them at a Diftance, he conceived them to be.
When once a Man, by the converting Grace of
God, is brought off from a (inful Way, and fairly
entred on the Ways of Religion, and for a while
enured and trained to the Practice of it ; he will
find the Difficulties that fcarred him fo much be-
fore, in a great Meafure to evanifh, and the Way to
Heaven, the further that he travels in it, will be-
come not only the more fmooth and eafy, but the
more pleafant and delightful : According to what
has been the Experience of God's Saints in all A-
ges, and the Ttftimonies they have left behind them
of the great Pieafure they found in the Way of true
Religion and Godlinefs ; according to that of the
Royal Pfalmift, Pfal cxix. itfj. Great Peace have
L s tbej

i<54 SERMON VIIL

they that love thy Law, and nothing floall offend
them ; and that of his Son Solomon, Prov. iii. 17.
Wifdom's, that is Religion's Ways, are Ways of
Pkafantnefs, and all her Paths are Peace ; and that
of the Apoftle Paul, 2 Cor. i. 1 2. where he fpeaks out
theconfcious Senfe that every good Man has of the
Pleafure and Joy of a religious and holy Life; Our
Rejoicing is this, the *teftimony of our Con/ctence,
that in Simplicity and godly Sincerity, not withflejh-
ly Wifdom, hut hy the Grace of God, we have had
our Cowverfation m the World, and more abundantly
to youwards. Shake off therefore, my Brethren,
any Prejudice you may have againft Religion and
jthe^Way to Heaven, upon Account of the Diffi-
culties oi it; efpecially beware of magnifying thefe
Difficulties in your own Imagination, and repre-
fenting them to yourfelves as greater than indeed
they are : Many Thoufands have travelled this
Way before you, and finijhed-their Courfe with Joy ;
and why fhould ye fear that the Difficulties of it
will be greater and more infuperable to you than
they were to them ? Roufe yourfelves therefore, and
fhake off Sloath, make a fair Eilay an4 vigorous
Attempt for eternal Life and Happinefs; enter re -
folutely and without Delay on the Way to Heaven,
and purfue it with a holy Conitancy even to the
End, being Followers .of them who through Faith and
Patience do now inherit the Promi/es. I mall conclude
this Head with that Exhortation of the Apoftle,
1 Cor. xv. 58. therefore, my beloved Brethren, be ye
(ledfaft, immoveable, always abounding in the Work
of the Lord, forafmuch as you know that your La-
bour is not in vain in the Lord. And now in the

5. Place, Ye would consider the Promife you
have of Succefs, if ye continue with a due Refoluti-

4 9n

on Luke xiii. 24..' 16$

on and Vigour to encounter and flruggle with the
Difficulties in the Way to Heaven and eternal Life.
In that vii. of Matt fa. 7 th Verfe, ye have that re-
doubled Command and redoubled Promife annexed
to it, Ask and it Jball be given you, feek aitd ye
(ball find, knock and it Jball be opened to you} 3Tis
true, thefe Words are in a peculiar Way to be un-
derstood, as an Encouragement to a holy Earnefl-
nefs and Importunity in Prayer for obtaining the
good Things we (land in need of from God ; but
tor that very Reafon they may be extended or ap^»
plied to the Purpofe in Hand, namely, a vigorous
and rcfoi-ute ftruggling with the Difficulties in the
Way to Heaven, feeing it is in a fpecial Manner
by fervent a&d importunate Prayer that this is to
be done. And feeing fervent and importunate
Prayer, in this Woilc, is to be accompanied with
the vigorous Difcharge of the other Duties of Re-
ligion; the Promife made by Way of Encourage-
ment to Prayer, may alfo be applied to thefe other
Exercifes of Religion that muft accompany Prayer
in our working out our own Salvation y or owe firm-
ing to enter in at the ftratt Gate : Agreeable to
thofe. other encouraging Words in many Places of
Scripture, that may be confidered as other Promifes
of Succefs, if we continue, with a due Refoltition
and Vigour, to encounter and combat with our {pi-
ritual Enemies and the Difficulties of the Chriftian
Life, and earneftly ftrive to enter in at the ftrait
Gate : Such as particularly thofe of the Apoille,
P^ojn. ii. 7. Sfo them who by a patient Continuance
in Well-doing, feek for Glory and Honour and Im-
mortality, God will render eternal Life; which
Words, as they make a patient Continuance in Ifett-
doing the neceflary Condition oi onr obtaining eternal

L 3 Life8

l66 SERMON VIII.

Life, fo they import a Promife of this eternal Life
to fuch as perform this Condition. And fo alfo we
are to conlider thefe Words of the Apoftle, Gal. vi.
p. And let its not he weary m Well- doing, for in tfue
Seafbn we (hall reap if we faint not % And that of
our exalted Saviour to the Angel of the Church of
Smyrna ', Rev. ii. 10. Be thou faithful unto the
Death, and I willgi<ve thee a Crown of Life. Now
the Promife of Succefs, the Promife thereof founded
upon the Faithfulnefs of Almighty God, cannot
but be of mighty Ufe and Force with thofe who
firmly believe it, to excite and animate them to en-
counter ail the Difficulties they can meet with in
the Way to Heaven and eternal Life : The cer-
tain Profpect of Succefs muft needs mightily leiTen
the greateft Difficulties a Man can meet with,
efpecially when he is purfuing fo great and immenfe
a Good as eternal Life ; even Probability of Suc-
cefs might be thought a fufficient Motive, but
Certainty of Succefs ought to be of irrcliftible Force.
6. To the fame Purpofe, conlider the Promife you
have of fufficient Afliftance to enable you to encounter
all the Difficulties of Religion, all the Difficulties in
the Way to Heaven and eternal Life, till ye have
overcome them. In this Cafe indeed, as in no other,
God fends us not a Warfare on our own Charges :
He promifes to afford us Help proportioned to out
Exigencies, if we wait on him, and depend on the
Aids of his Grace ; according to what is fo amply
expreft in thefe Words of the Prophet Jfaiah, Chap.
xl. from 2 8. Verfe to the End, Haft thou net known ?
baft thou not beard, that the everlafting God, the
Lord, the Creator cf the Ends of the Earth faint et\
not, neither is weary ? There is no fearching of his
Underftandin : He giv eth Power to the Faint; and

H

on Luke xiii. 24. 167

to them that have no Might, he increafeth Strength:
Even the Touths /ball faint and be weary, and the
young Men Jloall utterly fall : But they that wait
upon the Lord Jball renew their Strength; they Jloall
raount up with JVings as Eagles, they Jloall run and
not he weary, and they (hall walk and not faint.
Now if we have the Aids ot the almighty Grace
of God to fupport and ftrengthen us, what Dif-
ficulties (hall prove unfurmountable to us in the
Way to Heaven and eternal Life ? As the Lord
fays to Ztemhabhel, with Reference to his Under-
taking of building the Temple, Zech. iv. 6. So we
may conceive him faying to every fincere and honeft
hearted Chriftian that fets himfelf, in a Dependance
upon Divine Grace, to encounter the Difficulties
in the Way to Heaven,* Not by Might, nor by
Power, viz. of a Man's own or any other created
Afllftance, butby my Spirit, faith the Lord; who art
thou, O great Mountain ? before Zerubbabel thou
Jhaltbe made a Plain. The Aids of Divine Grace
are, indeed, abundantly (ufficient to make us able
to overcome all the Difficulties in the Way to
Heaven and eternal Lite : As Caleb, to ftill the
People when they fell a murmuring upon the Re-
port of the other Spies, faid with Reference to the
earthly Canaan, Numb. xiii. 3c Let us go up at
once and poffefs it, for we are well able to overcome
it : And he and Jojbuah again tell them, Chap.
xiv. p. for the Lord is with us ; fo it may be faid
of every true Chriftian, with Reference to the
heavenly Canaan, he is well able to overcome all
Difficulties in the Way to it, through the A Alli-
ance of Divine Grace, or his having the Lord with
him and for him. But then, my Brethren, 'tis to
be remembered, that thofe Aids of Divine Grace

L 4 are

i<58 SERMON VIII.

are only to be expected when we implore them
carneftly, and rriake our own moll: vigorous Endea-
vours concur with rhem ; By Grace, fays the
Apoflle, ye are faved, through Faith, and that not
of your fefoes, it is the Gift of God : But no
Man is to expect to be faved, even through the
Grace cf God, whilft he fuperfedes or omits his
own mod earned and vigorous Endeavours ; We
xnuft ftrive to enter in at the fir ait Gate, as our Sa-
viour enjoyns in the Text, and that for the Reafon
he adds, For many, I fay unto you, will feek to enter
in, andfloall not be able.

And this being the Argument in the Text which
I promifed particularly to consider, I fhall very
briefly (how you the Import of it ; and then, urge
the Weight and Force of it home upon you.

It imports efpecially thefe two Things: That
faint Attempts and enervate Efforts will not ferve
to bring Men to Heaven ; and that many will fall
fliort of Heaven, or be excluded out of it, becaufe
their Endeavours are of this Kind. The former of
thefe is plainly fuppofed, and the other plainly ex-
prefl; in the Words, Many willfeek to enter in, and
Jhall not be able. They will feek to enter, they
will deiire ir, they will wifh for it, they will ufe
fome Endeavours towards it ; but becaufe their En-
deavours are weak and feeble they mall never com-
pafs their End. They will feek to enter, but not
ftrvve, ftrive as in an Agony, drive as thofe
Wreftlers and Combatants in the Grecian Games
drove for the Victory over their Antagonifts; for
fo much the Word in the firft Claufe of the Verfe
imports. And indeed the Difference of the Words
ufed by our Saviour is obfervable; in the firfl Claufe
fays he, Strive to, enter iu at the (jrait Gate* inti-
mating

on Luke xiii. 24. 169

mating that vigorous Endeavours will prove fuo
ccfsful for a Man's attaining to the PofTeulon of
Heaven and eternal Life : But in the fecond Claufe
fays he, many will fee k to enter, feek to enter , and
ufe faint and languid Endeavours to enter, 'but
Jhatt not be a\le ; becaufe their Endeavours were
not animated with Refolution and Vigor. And
indeed, as we formerly obferved, it is only by ftrong
and vigorous Endeavours that a Man can realor
nably hope to arrive at Heaven, and the Enjoy-
ment of eternal Life : This is plainly the Import*
of thefe figurative Expreflions made ufe of in Scrip-
ture, with Reference to this Matter, as when we
are bid to fight the good Fight of Faith, that we may
lay hold on eternal Life, as thefe Victors in the
Olympick Games fnatched the Prize when they had
win it : To run the Chriftian Race, and fo to run
as we may obtain, viz. the Prize of our Victory,
even eternal Life ; To work out our own Salvation^
not only to work at it, but to work it out, to finifh
and perfect it, as the Word in the Original figni-
fies, and that with Fear and Trembling, left all our
Pains and Labour fhculd ftiil come ihort of whajc
is neceiTary ; and, as in the Text, to f: rive to enter
in at the ftrait Gate, to ft rive as the Antagonifts
in the Grecian Games did to obtain the Victory.
And, my Brethren, can we think it fie and rea-
fonable that Heaven, and the Reward of immortal
Glory, ihould be obtained by us without the ut-
moft Strife and Contention, holy and vigorous:
ftruggling, of which we are capable ? Shall a King*-
dom and a Crown of Giory, and all the Felicities
of the heavenly State be proftkuted to our languid
Wifhes and Defires, our faint and enervate En-
deavours, which come fo far fhort of that earne(fc

and

170 SERMON VIII.

and vigorous Application that Men will ufe, and
daily do ufe, for the Obtaining of Things of infinite-
ly lefs Moment ? Shall we think it reasonable for us
to hope to get to Heaven by lefs Pains than Men
beftow upon making an Eflate in this World, or even
as the Cafe is with many, yea with the Generality of
Mankind, for gaining their daily Bread ? O what
low and mean Thoughts have we of Heaven, if we
value it a* no higher Rate, or reckon it worthy of
no greater Pains? And yet alas! my Brethren,
how few of Mankind are they who beftow equal
Pains for gaining Heaven, as they do for gaining
the Things of this prefent Life ; tho* the one is of
infinite Worth and Excellency, and the other, as
every one mull confefs, trifling, tranfitory and
perifhing ? O my Brethren, let us act more ratio-
nally : And fince Heaven is worth the outmoft Pains
-we can be at for attaining to it, let us not grudge
that Pains, Let us firive to enter in at the fir ait
Xjate ; and not be of the Number of thefe who only
leek by faint and enervate Endeavours to enter in,
fuch as our Saviour tells us will never be able to en^
ter.

And O what Fools will fuch appear in the End ?
They thought Heaven worthy of their Pains, and
they . beftowed fome Pains for obtaining it ; but
they loft it becaufe they were not at fufficient Pains,
and by that Means all their Pains were loft too.
They came near the Kingdom of Heaven, or made
confiderable Advances towards it ,• but they loft all
their Labour and all their Hopes too, for their not
perfevering and going a little further : They were
willing to get to Heaven in the Way of an outward
fpecious Profeffion of Religion ; but they thought
the Praftice of it too hard a Condition, or, if they

were

on Luke xiii. 24* 171

were for any Part of the Practice of it, the lighteft
and eafieft Part was their Choice : They were wil-
ling to feek for Heaven, to wifli for it, to pray foe
it, to believe for it, or to pretend to a mighty Faith
in Chrift for obtaining it ; but Practice, Practice,
the Practice of Duty was the hard Word they could
not digeft ; or if Practice at any Rate was allowed
to be neceflary by them, that of ufing the external
Means of Salvation was what they thought would
ferve their Turn. This feems plamly to be the Cafe
of thofe many, who, as our Saviour fays in the
Text, will feek to enter in andJhaU not be able, as
may be learned from the following Context, Verje
25, 27. IVhen once the Mafter of the Houfe is rifm
up, and hath flout to the Door, and ye begin to ft and
without, and to knock at the Door, fayingy Lord%
Lord, open unto us ; and he Jhall anfwer and fay
unto you, 1 know you not whence you are : ihenfhaU
ye begin to fay, We have eaten and drunk in thy
Prefence, and thou haft taught in our Streets ; But
he Jhall fay, J tell you, J know you not whence you
are ; depart from me, all ye Workers of Iniquity.
Where we have particularly two Sorts of Perfons.
pointed out, as of the Number of thofe who will
feek to be admitted into Heaven but with a fad
Difappointment.

Ftrft, Thofe who feek this too late, as is intimat-
ed, Verje 25. When once the Mafter of the Houfe is
rifen up, and hath jhut to the Door, and ye begin t*
ftand without, and to knock at the Door, viz. after
it is fbut, and ftut for the laft Time, ihut fo as
never to be opened again. 2. Such as feek or plead
for Admiflion into Heaven upon the Score of ex-
ternal Privileges ; as is intimated, Verfe 26. Zbtn
Jhall ye begin to fay, We have eaten and drunk in

thy

-17* SERMON VIII.

thy Prefentf^and thou haft taught in cur Streets?
But he Jlml fay, I tell you, I know you not whence
you are ; depart from mey all ye Workers of Ini-
quity.

O my Brethren, let us not be of the Number
of thofe who only fee ky feebly feek to enter into the
Kingdom of Heaven, andjhall never be able to en->
ter : But let us, as our Saviour exhorts in the Text,
Strive to enter in at the ftrait Gate ; Let us count
tio Pains too great for our attaining to Heaven
and eternal Life. There is no Proportion ever to
be found betwixt our Labour and Pains and the
Reward thereof: Could we creep to Heaven on
our Knees ; could we refill "and fight unto Blood,
even the laft Drop of our Blood ; could we carry on
our Back a Crofs as heavy as Mount Calvary itfelf
where ChriftVGrofs flood ; could we fuccumb and
die and perifh a thoufand Times, but ftill fo as to
revive and be made capable of Happinefs again ;
flll were but a light and eafy Condition of our at-
taining to Heaven and eternal Life in the End. Q
iny Brethren, if Liberty were proclaimed to the
Damned in Hell, if they were let out of their infer-
nal Prifons, and told that there is a Gate, even a ftrait
Gate, opened, by which they might enter into
Heaven ; how, may we believe, would they croud
that Gate, and ftrive to enter in by it ? What
Difficulties fo hard, i^ at all furmountable, bu:
-what they would chcarfully encounter and ftruggle
with, and that not only for fo fhort a Term as that
of our Life, but even for the longeft; Period that well
can be imagined ihort of Eternity itfelf, for Mil^
lions of Millions of Ages, on the fure Hope and
Profpect of being in the End relieved from their

iVYoeji

on Luke xiii. 24.' 175

Woes and Miferies, and made Partakers of Heaven
and eternal Life and Happinefs.

O therefore my Brethren let us Strive to enter in
at the ftrait Gate, and drive in Time whilft the Gate*
however ftrait, ftands open to us. We can never
have another Venture for Heaven and eternal Life :
The Difficulties will never grow lefs by our delay-
ing to fet about our Work, nay the longer we de-
lay it the more difficult will we find it become. O
therefore let us up and be doing ; and, with all
fuitable Refolution and Vigor, fet our felves to en-
counter the Difficulties in our Way to Heaven, till
at laft we have overcome them, and are admitted
to Jit down with Abraham, Jfaac and Jacob, and all
the Prophets and Saints of God in the Kingdom
of Heaven. How joyful a Day will this be to thofe
who have drove, and ftrove with Succefs, to enter
ih at the ftrait Gate ? But how miferable will be
the Difappointment of thofe who have only fought
to enter by weak, feeble and enervate Endeavours,*
and tor that Reafon were not Me to enter ? To
them fljali be weeping and gnajhing of tfeetb, when1
they fee others admitted and themfelves thruft out
for ever.

But I now come to the laft Thing propofed in
our Method, namely to fubjoin a few Things by
Way of Advice and Direction, in Confequence of
the Exhortation that has been addreft to you, to
drive to enter in at the fir ait Gate, or with a fuit-
able Refolution and Vigor to refill all your fpiritual
Enemies, and bear up againft all Oppofition, till
you have laid hold of eternal Life. And in
the

ift. Place, If ye would firive to enter in at the
Qrait Gate% ftrip your felves of all the/e Impedi-
ments

*74 SERMON VIII.

mcnts that will make your Entrance more difficulty
and your driving to enter lefs fuccefsful. It was the
Cuftom of thofe who drove in the Olympick Games,
from which the Word in our Text rendered ftrive
is borrowed, to ftrip themfelves of their Cloaths,
that they might with the more Agility manage
themfelves in their feveral Exercifes. And we, if
we would flrive with Succefs to enter in at the ftraic
Gane, mud ftrip our felves of all thefe Things that
will prove Impediments to us in our Efforts of this
Sort j fuch as the immoderate Love of the World,
anxious Cares and Concerns about it, the protube-
rant Humours and unruly Paffions of our Minds,
evil Affections and unmortified Lufts, and all Com-
merce with Sin in as far as poflibly we can keep our
felves free of ic : For, as our Saviour fays with Re-
ference to him who has a great Share of, and, is as
it were, overgrown with the Riches of this World,
it is eafierfor a Camel, or (as fome think the Word
fhould, with the Alteration of one Letter in the
Greek, K*tu?w* infeead of K*^wa<^ be rendered) a
Cabel to enter through a Needle's Eye, than for a
rieb Man to enter into the Kingdom of God. The
fame may be well faid without any Hyperbole, with
Reference to the prefent Cafe, that this is indeed
more eafy that a Camel or Cabel (hould enter through
a Needle's Eye, than that a Man mould enter into
Heaven with one Luft unmortified, or one Sin un-
repented of and unpardoned.

2. If ye would ftrive to enter in at the ftrait Gate,
ye would, in a fpecial Manner, take care to fbakc
o£E Sloath, fpiritual Sloath and Negligence, or a
Sloath and Negligence with Reference to fpiritual
Things: For thefe two are quite inconliftent and
incompatible, ftaving and being flochful. Hearken

on Luke xiii. 14. 175

therefore to the Apoftle's Advice and Exhortation,
Heb. vi. 11, 12. And we dejire that every one of
you do /hew the fame Diligence, to the full Affurance
of Hope unto the End ; That ye be not flothfuly but
Followers of them who through Faith and Patience
inherit the Promife.

3. If ye would enter, or with a (uitable Refoluti*
on* firive to enter in at the Jlrait Gate, keep the
glorious Recompence of Reward continually in
your Eye. It was the Profpect of this that animat-
ed Mofes to ad fuch a heroick Part as he did, as
the Apoftle to the Hebrews tells us, Chap. xi. 24, 25,
25. By Faith Mofes when he was come to Tears, re-
fufed to be called the Son of Pharaoh's Daughter ;
Cbcojing rather to fuffer Affliction with the People of
God, than to enjoy the Pleafures of Sin for a Seafon j
Efteeming the Reproach of Cbrift greater Riches
than the tfreafures in Egypt : For he bad Refpetf
unto the Recompence of the Reward. The lively
Faith of Heaven, the glorious Views that a true
and lively Faith gives the Believer thereof, makes
all the Difficulties in the Way to it feem light and
of no Account: For which Caufe we faint not, fays
the Apoftle, 2 Cor. iv. 1 6, &c. but though our out-
ward Man perijb, yet the inward Man is renewed
Bay by Day. For our light Affliction, which is but
for a Moment, worketb for us afar more exceeding
and eternal Weight of Glory ; While we look not at
the ^things which are feen, but at the things which
are not (een : For the things which are feen, arc
temporal-, but the things which are not feen, are
eternal. For we know, that if our earthly Houfe of
this ^tabernacle were dijfohed, we have a Building
nf God, an Houfe not made with Hands9 eternal
in the Heavens. Contemplate much the Glory and

Bleffed-

lj6 SERMON VIII.

Bleflcdnefs of the heavenly State : Let the Eye of
your Faith pierce into that within the Vail ; and
liirvcy the Riches of the Glory of God's Inheritance
in the' Saints, as the Apoftle exprefTes it, that is*
the rich Glory that his Saints inherit in Heaven ;
and let the Profpeft thereof infpire you with Refo- .
lution and Vigor, to encounter all the Difficulties
that you can meet with in your Way to Heaven,
rill ye have overcome them.

4. Beware of magnifying the Difficulties of Re*
ligion above Meafure, and thinking them greater
than indeed they are : Let us not fancy that they
are altogether infuperable ; they cannot indeed be
overcome and furmounted by our Strength, but by
Chrift's firengthning us we Jball be able to do all
Sfhings. This is undoubtedly the Cafe of fomef
who, becaufe of the Difficulty of the Work, quite
defpair of ever throughing it, and fo are at no Pains
in it.

5. Beware of diminiftiing the Difficulties of Re-
ligion, or thinking them to be lefs than indeed they
are : This is no doubt the Error and Miftake of o-
thers, who think that Heaven may be attained to
without any great Pains. They prefume upon the
Mercy of God, and reckon that that makes the
Gate to Heaven fo wide that any may enter in that
pleafcs ; yea they reckon that even their Sins lhall
not be any great Bar in their Way, fince they
have to do with a God of unlimited Mercy : But
the'y do not confider that the Juftice of God can
never be injured or wronged by his Mercy ; and
that unlefs the former be rendered propitious to
them, the latter will not afford a Sanftuary to
them ; That Mercy will never open the Gate oi-
Heaven to thema whilft Juftice flints it upon them.

: " v They

on Luke xiii. 24; IJJ

They cannot be perfuaded that it accords with the
Goodnefs of God to make the Way to Heaven To
thorny and difficult, as fome would reprefent it to
be ,• and fo the) make his Goodnefs to combat his
Veracity and Faichfulnefs, by which he has plainly
declared in nis holy Word, that flrait is the Gate,
and narrow is the Way that leadeth unto Life,
and few there be that find it.

Some againj by a mod grofs Abufe of the Grace
of God, reckon they have nothing to do in order
to their obcaining eternal Life, but to believe in. the
Lord Jefus'Chrift, as if Faith were enough to fup-
ply the Room of all the other Parts of Religion ;
but this is a wretched Miftake, which overturns the
Do&rine of the Gofpel, or the Scheme of Salvation
therein revealed, 'lis true that the Apoftle fays,
Eph. ii 8. By Grace are ye fa<ved through Faith,
and that not of your /elves it is the Gift of God :
But 'tis as true, that the fame Apoflle bids us in
that forecited, Phil ii. 12. work out your own Sal-
vation with Fear and trembling ; for, as he adds,
it is God that worketh in you, both to Will and to
do of his good Pleafure. So that as the Grace of
God, and the Operations of Faith, have one greac
Part of the Work of our Salvation to accomphfh ;
fo we our felves as rational and active Creatures,
and as aflifted by the Grace of God, have another
great Part of the Work of our Salvation to perform.
Faith indeed in Chrift is abfolutely neceflary for
Salvation : But, as the Apoftle tells us, true Jtaith
worketh by Love; and, as the Apoftle James (ays,
Faith without Works is dead, being alone. Beware
therefore, my Brethren, of diminiihing on any Ac-
count the Difficulties of Religion, or thinking them to
be lefs than indeed they are : Study to maintain a

V01. II. M juft

178 SERMON VIII.

juft Notion and Senfe of Things ; and confider the
Difficulties of Religion to be indeed great, but not
Infuperable, and tho' not infuperabie yet great and
not to be made light of.

6. Keep the Example 'of (Thrift, the Captain of
your Salvation, always in your Eye, to hearten and
encourage you to encounter all your fpiritual Ene-
mies, and'all the Difficulties of the Chriftian War-
fare, with due Refolution and Vigor, Heb. xii.
2, 3 . Looking unto jefus the Author and Finifber of
cur Faith ; who for the Joy that was fet before him,
endured the Qrofs, defpiftng the Shame, and is jet
down at the right Hand cf the throne of God. For
confider him that endured Jhch Contradict ;^i cf Sin-
fiers againft bimfelf^ left ye be wearied and faint in
'your. Minds, And with his Example join that of
his faithful Followers, according to that Exhortati-
on of the Apoftle, Heb. vi. 12. £hit ye be not
fiothful, but Followers of them, who through Faith
and Patieiree inherit the Promt fes.

7. Pray earneftly for the AfTiftance of Divine
Grace, to enable yon to encounter all the Difficul-
ties in your Way to Heaven and eternal Lite: For
by this Affiftattce only ye can be Match for the
difficult Task required of you ; according to thefe
Words of the Apoftle, which I have once and a-
gain quoted, Phil. ii. 12. Wherefore ray Beloved,
as ye have always obeyed, not as in my Pre fence
cnlyy but 'now much more in my Abfence ; work out
your own Salvation with Fear and Zrembling.

8. If ye would refolutely encounter the Difficul-
ties of Religion and graple with them, or ftrive to
enter 'in at the ftrait Gate, then accuftom yourfelres
to fuch religious Exercifes as will help you, in a fpc-
cial Manner, to do fo with Succefs. And

1. Ac-

en Luke xiii. 24. 179

1. Accuftom your felves to a holy Sobriety and
Temperance. Every Man fays the Apoitlc, with
with Reference to thofe Wreftlers in the Grecian
Gaines^ every Man that ftriveth for the Mattery*
is temperarc in all Things, now they do it to ob-
tain a corruptible Crown, but we an uncorruptible;
Temperance was no more nccelTary to prepare the
Bodies of thefe Athleticks for their Exercife, than
it is neceffary to prepare the Minds or" Chriftians
for the vigorous Difcharge of all thefe Duties of the
Chriftian Life, which in the Text is expreft by a
ftrwing to enter in at the Cirait Gate. Temperance
is not only an effential Part of Religion itfelf, but ic
is, I may fay, the Sitbflratum, or that which lieth
under all the other Pares of it : Without Tempe-
rance a Man can have no Religion at all.

2. If we would ftnnje aright to enter in at the fir ait
Gate, let us maintain a holy Vigilance. I told you
that as the Difficulties of Religion, the Difficulties
in the Way to Heaven and eternal Life, proceed
in Part from our Corruption ; fo they arife from the
Oppoficion that is made to us by Satan and the o-
ther Enemies of our Souls : If therefore you would
encounter thofe Difficulties with Succefs, ye would
be careful to beir in Mind^ and put in Practice, that
Advice or Command of the Apoille Peter, 2 Ep.
v. 8. Be fiber, 4?e vigilant; for your Adversary tb&
Devil, as a roaring Lion, walketb about feekinx
-whom be may devour, inborn refift ftedfafi in tFe
Faitb. And becaufe the World, as I told you? is
alfo reprefented as a great and dangerous Enemy to
us, you would take Care like wife to be armed and
fortified agaiuit the Attacks both of its Goods 2nd
Evils* its Allurements and Affrightments : iou
would entertain a juft Contempt of all worldly
M 2 'filings f

180 SERMON VIII.

Things ; and reckon that the Source either of your
Happinefs or Mifery lies higher than this Earth ;
and that neither the having of earthly Things, nor
the Want thereof, can give or take from you either
the one dt the other, I mean true Happinefs or
real Mifery*

p. If ye would drive to enter in at the ftrait
Gate, ftrive regularly or lawfully: According to
what the Apoftle fays, with Reference to thofc
Wreftlers in the Grecian Games, I have fo often
mentioned, and from which the Word in our Text
rendered ftrive is borrowed, 2 ^'w. ii. 5. And if a
Man alfo ftrive for Mafteries, yet be is not crown-
ed except he ftrive lawfully, or according to Rules.
And ye, in your firming to enter in at the ftrait
Gate, mud take care to obferve all thefe Rules of
holy Obedience which are prefcribed you in the
Word of God : Your Strife muft hot be a random
Strife, it muft be governed by the Rules of God's
holy Word ; and then, as the Pfalmift fays of him-
felf, ye {hall not be afloamed when ye have a KefpecJ
unto all Go(fs Commandments • ye fhall not be a-
lhamed, but in the End be crowned with Glory,
and Honour and Immortality.

10. If ye would ftrive to enter in at the ftrait
Gate ftrive humbly t They will come beft Speed at
Heaven's Gate who come and knock at it moft
humbly, Ifa. Ixvi. 1, 2. <fb us faith the Lord, the
Heaven is my throne, the Earth is my Foot-ftool.—
~-All thefe 'things hath mine Hand made, tind all
thefe things have been, faith the Lord! But to this
Man will I look, even to him that is 'poor and of a con-
trite Spirit, and tremhleth at my Word, Matt. v. 5.
Blejfed are the poor in Spirit, for theirs is the King-
dom of Heaven.

4 11. Strivd

on Luke xiii. 14. 18 1

11. Strive inceffantly. You have the Parable of
the Importunate Widow, Luke xviii. 3. and alfo
that of the importunate Friend, Luke %i. 6. to
teach Men that they ought always to pray and not to
faint. Strive therefore inceflantly, in Seafon and
out of Seafon, to ufe the Apoftle's Expreflion, that
is at all Seafons. Our Importunity can never of-
fend God, nay he is pkafed with it ; as t,he Prophet
Ifaiabfays, If a. vii. 1?. O Houfe of David, is it
a fmall <tbing for you to [weary Men, but will ye
weary my God alfo ?

12. Strive perfeveringly, trive to the End : For,
as our Saviour fays, he that endureth to the End, the
fame fhall be faved : Tis not by a few trandtory,
tho' never fo warm and vigorous, Efforts, that a Man
can expect to enter into Heaven : No, 'tis by a pa-
tient Continuance in well-doing, that he muft feek
for Glory, Honour and Immortality, and in the End
be pofllft of eternal Life ; according to that Advice
and Exhortation of the fame Apoftle, 1 Cor. xv. 5 8.
My beloved Brethren, be ye ftedfaft, immoveable,
always abounding in the Work of the Lord, for as
much as ye know that your Labour is not in vain in
the Lord, and what he fays to the fame Purpofe,
Gal. vi. p. Let us not be weary in well-doing, for
jn due Seafon we (hall reap, if we faint not.

And now, my Brethren, to conclude, accoftom
your felves much to the Exercife of Prayer. Tis by
Prayer the Chriftian wreftles with God as Jacob
did to obtain his Blefling : Tis by Prayer, earneft,
frequent and fervent Prayer, that he ftruggles and
ftrhes to enter in at the fir ait Gate : Tis by Prayer
and Faith mixed together, that the Saints cry, and
cry fo as to be heard, Lord, Lord open unto us :
Their Prayers are not repulfed like thole of the Hy-
M 3 pocritcs

i8i SERMON VIII, &c.

pocrites in the Context ; No, he that hath the
Keys of the Kingdom of Heaven will open unto
them, and mal;> his Promifc which he made,

Mat. vii. 7, 8. Ask, and it JImII be given yon \ feek>
and ye Jloali find ; knock, and it (ball le opened imto
you : For every one that asketb, receivetb j and fc
tbat feeketh,findetb ; and to bim that knocketb it
fiall be opened.

May the Lord bintftif, the Hearer of Prayer,
firengthen us witb all Might in the inner Man, that,
by a conftanr and needy Dependence on him,
through the Merits of our BleflLci Redeemer, we
may at te&finijh our Conrjc 'Xitb Joy, under all the
Difficulties which attend it : And ^lorioufiy enter
in through the Gates into the City, and be tor ever
crowned with Glory, Hoimiir and Immortality, by.
the Hand M our glorified Saviour ; who with the
Father and Hoi; is one G.xl over all, McAld

forever, Amen'

SB V

.SER

ISSJ

SERMON IX.

Revel, i. 5> 6.

Unto him that loved us, and waJJoed us
from our Sins in his own Blood* and
hath made us Kings and Triefis unto
God and his Father ; to him be Glory
and Dominion for ever and everl Amen.

0

Y Brethren, the holy Sacrament of our
Lord's Supper, which is this Day to
be adminiftrated to you, is called by
fome the Eucharifi or Thankfgiving,
becaufe therein Chriftians do, in the
rnoft folemn Manner, exprefs their Thanks, to their
God and Redeemer, for' the great and matchkfs
Blefllngs ,o[ their Redemption: And now, to a-
waken and prepare ycur Minds for performing this
Piece of folemn Service after the beft Manner you
can, I thought I could not make Choice of any
Words more proper for the Subject of my Difcourle
to you at this Time, than thefe I have now read ;
which are a folemn Doxoiogy or Thankfgiving of

M.4 J°¥

1 84 SERMO N IX.

John the Divine, the Author of this facred and
myfterious Book of the Revelation.

In the nrft three Verfes we have the Title of the
Book, with a fliort Defcription of the grand Intent
of iti the Penman, and the Way by which the
Myfteries of it were revealed to him, and his fide-
lity in teftifying what was revealed -, to which is;
added, in the third Vcrfe, a Recommendation to
read and believe the Prophecies of this 'Book. From
:the fourth Verfe we have John's folemn Salutation
to the feven Churches of AJia, to whom this Book
of Revelation is particularly addrefled ; and to
whom, in the fecond and third Chapters, he writes
particular Epiftles in the Name of ^he' great Au-
thor of this Book, the Lord Jefus Chrift.

His Salutation, according to the apoftolical Way,
is a folemn Benediction in the Name of all the
bleffed Perfons of the facred Trinity : Grace be unta
you, and Peace from him which is, and which was,
and which is to come; which is a Defcription of
God the Father from his Eternity and Immutabili-
ty : And from the feven Spirits which are before his
Throne-, by which, pafling all other Gloties, we
underfland the Holy Ghoft, whoj tho' ' but one
Perfon, yet has manifold Operations, and is called
fe <ven Spirits, to denote both the Variety and Per-
fection of his Operations and Graces ; feven being
a perfect fcriptural Number : And from Jefus Chrift
whg is the faithful Witnefs, the firft begotten of the
Dead, and the Prince of the Kings of the Earth.
There are three Names or Characters he here gives
to our Lord Jefus Chrift.

i. & be faithful iVitnefs, that is, who hath faith-
fully and fully revealed to Men all that was necef-
fary to be known by them, concerning God and

- the

on Rev. i. 5, 6. 18$

the Method of their Salvation by himfelf, in confe-
quence of that grand Tranfa&ion that was between
the Father and the Son from Eternity ; who, in
the Days of his Flefh, witnefTed ^nd vilified that
he was the promifed MeJJias, teftificd it to th^
Jews, and to Pontius Pilate, before whom, the
Apoftlc Paul fays, be witneffed a good Confeffion*
jnqwning himfelf to be the King of the Jews ;
and who came into the World for this End, that be
migbp bear Witnefs to tbe Sfrutb : Who wknefled
and teftifled the Accomplifhment of all the Pro-
mifes of the Old Teftament, of all the Types and
Figures of the Law ; witnefTed and teilified this by
the Tranfactions of his Life, Death and Refurre&ion :
And who is now the iaithful Witnefs of his People
in Heaven, pleading the Acceptance of their (lu-
ce re Faith and Obedience, through his own Me-
rits and Interceflion for them.

2. Our Lord is here ftiled the firfl begotten of
the Dead, that is, he whofe Prerogative ic was to
rife firft from the Dead by his own Divine Power,
at)d to rife fo as to dy no more : And whofe Refur-
rection was the Precedent and Pledge, the Exemplar
and meritorious Caufe of the Refurre&ion of his
People, And,

3. He is ftiled the Prince of the Kings of the
Earth, that is the fupreme Lord and Ruler of the
World ; and that nor only as he is God, to whom
aU his Creatures, of whatever Order and Degree,
are fubjec~t : But alfo as he is God man and Medi-
ator, whom, as the Reward of his Obedience to
his Father's Will in accomplifhingthe Work of our
Redemption, God hath highly exalted, and given
him a Name above every Name that is named ; that
§t the Name of Jefus every Knee Jhould bcwy of

^things

1 86 SERMON IX.

things in Heaven, and ^things in Earth, and
things under the Earth, as the Apoftie Paul fays,
Phil. ii. o.

Now John having thus mentioned our bleffoj
Redeemer, according to his noted Character of be-
ing the loving as well as the beloved Difciple, he
breaks out immediately jnto a Rapture of Praife ;
and before he can go any further, muft ftop, as it
were, a little to pay a folemn Piece of Homage to
his Lord and Matter, by the Doxology in the
Text : Unto him that loved us, and wajhed us from
our Sins in his own Blood, and hath made us Kings
mid Priefts unto God and his Father, to him be
Glory and Dominion for ever and ever. Amen . Un-
to him that loved us, to the matchlefs and glorious
Redeemer, who loved us the Sons of Men, thofe
whom his Father hath given him, fo as to warn us
from our Sins, from the Guilt and Pollution of our
Sins, and that in his own Blood, the Fountain opened
to the tfoufe of David and the Inhabitants of Jeru-
falem for Sin and for Uncleannefs : And hath made
us Kings and Priefts unto God and his Father, hath
exalted us to the higheft Dignity, and poflcft us of
the greateft Privileges and Honours, even thefe of
Kings and Priefts ,• which were always accounted
the two moft honourable Orders of xVien ; Kings
and Priefts unto God and his Father, peculiarly
confecrated to his Service, and to derive our chief
Honour and Happinefs from him : To this our
blefled and glorious Redeemer, to whofe Love we
are fo much indebted, be Glory and Dominion for
fiver and ever. Amen.

Now, my Brethren, that which I chiefly intend
from thefe Words, is to give you, after the be ft
Manner I can, a lhort Reprefeojation and View of

the

m Rev. i. % 6. 187

the blcffed Redeemer's Love ; that, by the Con-
templation of it, you may be the more excited to
pay your Homage this Day to him in the Sacra-
ment ; and to join with John the Divine in cele-
brating his Love, with fuch a Doxology as that in
the Text, Unto him that loved us, and wafhed us
in his own Blood, and hatb made us Kings and
Priefts to God and his Father , to him be Glory and
Dominion for ever and ever. Amen. I fliall I
fay endeavour to give you a View of the bleffed Re-
deemer's Love, by confidering it, I. In its Rife.
II. In its Progrefs and Workings. III. In its Ef-
fects and Iffues. IV. In its Qualities. Aftcfi
which I (hall make a fhort Application of all
together.

I. By confidering it in its Rife. And here we
muft look back beyond the Beginning of Time, ani
fee this Perrenial Spring or Love, if I may fo call itf
bubiing up in the Redeemer's Bofora, even frorn
all Eternity ; According to that Defcription whicl|
we have of our Redeemer under the .Name of
Wifdom, in the viii. of the Proverbs from Verfe 23.
the Lord pojfeffhd me in the Beginning of bis l¥ay>
"before his Works of old. I was fet up from ever-
lofting, from the Beginning, or ever, the Eartfy
was -— down to <ver. 30. tfhen I was by him as
cue brought up with him, and J was daily his De^
light, rejoicing always before him, rejoicing in the
habitable Parts of the Earthy and my Delights
were with the Sons of Men. So that our Re-
deemer's Love had its Rife from all Eternity, it is
co-eval with the Purpofe of God to make a World,
and Mankind as a Species of Creatures in it ; and
the View he had of the forlorn and wretched State
Marikihd would involve themfelves in, by their wilful

Apoftacy

*88 SERMON IX.

Apoftacy from him in abufing the free Will he wa*
to honour them wich : From all Eternity did his
Love go big of a vaft Defign of Kindnefs, to be
manifested to the Sons of Men. in the feveral Pe-
riods of Time, when the Years of Time mould be-
gin to run. His Love was from everlafting, and
confequently altogether free and unmerited b.y us :
It fprung up fpontaneoufly in his own Bofora, and
made his Bowels yearn towards us long, long before
we had a Being ; and that notwithstanding all the
odious Deformity and Vilenefs he faw Sin woul4
bring upon us, to make us the deferving Obje&s
of his Hatred rather than of his Love ; yet he loved
us freely, freely and triumphantly, with a Love per
culiar to himfelf, and infinite like himfelf ; a Love
triumphing over all the powerful provoking Caufes
of his Hatred, that he faw to be about us. He;
loved us freely, and in the Time of our Extremity,
when he forefaw us reduced to that wretched Pafs,
that, unlefs he mould help u$, there was none in
Heaven or Earth to pity or help us. So you have
the Prophet EzekieJ reprefenting the Cafe, in the
xvi. Chap, oi his Prophecies, under the Figure of
the wretched and miferable State of an expojed In^
*ant, vet. 4. As for thy Nativity in the Day that
thou waft horn, thy Navel was not $ut, neither waft
thou wajhed in Water ta fuppk thee ; thou waft nop
falted at all,, nor fwadled at all : None Eye pitied
thee to do any of tbefe unto thee, to have Compafjim
upon thee, hut thou waft cad out in the open Field%
to the loathing of thy Perfon, in the Day that thou^
waft horn : And when 1 paj/ed by thee, and faw
thee polluted in thine own Blood, Ifaid unto thee
when thou wall in thy Blood, Live ; Tea Ifaid untq
thee when thou waft in thy Bloody Liv*} and heboid

on Rev,' i. 5, 6. 189

thy Time, that is the Time of thy Extremity,
w us the Time of Love. So that you fee the Source
and Rife of our Redeemer's Love was fpontaneous
and free, wonderfully generous and diiinterefted,
and that from ail Eternity. Of which more here-
after ; proceed we now therefore,

II To confider this Love of our Redeemer in its
Workings and Progrefs. And here again we muft
caft our Eyes as far back as Eternity, and confider
how our Redeemer's Love exerted itfelf in that grand
Transaction that was between him and the Father,
concerning the Redemption of a loft Word, long
before the Foundations of the World were laid.
That there was fuch a Tranfaction between the
Father and the Son, feems plainly intimated by
what is faid in the xlix. of Jfaiab, from the Be-
ginning to the 15. Verfe: And alfo from our Re-
deemer's own Words in the xvii. of John from the
Beginning to the End, particularly, <ver. 4, 5, 6.
I have glorified tbee on Earth, J have finifhed the
Work thou gave/l me to do ; and now, O Father,
glorify thou me with thine own [elf, with the Glory
which I bad with tbee before the World was ; J have
raanifefled thy Name unto the Men which thou gavefi
me out of the World, thine they were, and thott
javed them me : And ver. 10. AH mine are thine,
and thine are mine, and J am glorified in them.
Now in this Tranfa&ion between the . Father and
the Son, the Redeemer's Love difplayed itfelf in
his Wiilingnefs to fulfill his Father s Will, in do-
jng all that was ncceflary for bringing about the
Redemption of a loft World : According to what
is represented in the xl. Pfalm 6. Verfe \ Sacrifice and
Offering thou didfi not require, mine Ears thou baft
hred; Burnt-offering and Sin-offering thou baft not

defired

190 SERMON IX.

dejired, then [aid t, Lo I come, in the Volume of thy
hook it is written of me, I delight to do thy Will, O
my God, fed thy Law is within my Heart. There
lay no Obligations on the Son of God to under-
take the Work of our Redemption at any Rate, and
far lefs to fubmit to thefe Terms by which it was
brought about : Eut no focnc.r was it moved in
the great Council of the Godhead, that fallen Man
fhould be redeemed, but he willingly and ch.ear-
fully engaged to do the Work, and that on fuch
Terms as will be the everlafting Wonder of Saints
and Angels, and accent the eternal Praifes of his
People : To him that loved us, and walked us in his
own Blood, and hath made us Kings and Priejis to
Xjod and his Father, to him he Glory and Dominion
for ever. And as he undertook this Work from
Eternity, fo he failed not in zht Execution of it in
Time.

Proceed we therefore to confider the Progrefs and
/Workings of his Love in Time. No fooncr had
Man broken the Covenant of his God, and for-
feited his Life to his Juftice, and the Threatning
of Death was. ready co be executed upon him ;
but the Redeemer's Love difplayed itfelf, in inter-
poling between God and the Offender ; and not
only procuring a Reprive from Death, but found-
ing in his Ears the iweet and i urprifing Intima-
tion of Life, in that firft and early Promife, lhe
Seed of the Woman fball bruife the Head of the Set*
pent. This was the firft Outgoing of Mercy, the
firft Stream that ever flowed from the Fountain of
redeeming Love ; before this it was as a Fountain
iealed, till now the Redeemer's Love rolled in his
own Bowels, but now it began to take Vent, and
and this was its firft IfTue ; An early Promife, and

on Rev. i. 5, & 191

the Seed, as it were, of all the other fucceeding
Promifes, out of which they all grew 5 the Seed of
the Woman Jhall bruife the Head of the Serpent.
Now it was that the actual Mediation of Chrifl
commenced ; Now it was he began to pour his
Oil and his Balm into the bleeding Wounds of
Mankind, and to (how himfelf the great Phyfician
bf Souls ; Now it was that the fecond Covenant,
the Covenant of Grace, was introduced, to repair the
Loflfes, and to redrefs the Evils, that happened by
the Breach of the firft Covenant of Works. And
could I trace all the Workings of the Redeemer's
Love, during the firft Difpenfation of this Cove-
nant, I Ihould lead you through a wide and de-
lightful Field of Contemplation.

I might fhew you with what loving Pains and
Care he formed and preferved to himfelf a Church
in all Ages, that fo his Love might never be with-
out a Witnefs, till the Fulnefs of Time ihould be
-come, when he was to give the raoft fall and blaz-
ing lX-monftration of it • That his Love having
once begun to flow out, might never ' be ft opt in
its Courie, but ftill running forward in an unin-
terrupted, tho' winding and narrow, Channel, till
at laft the Streams of it fpread fo wide in the
Times of the New Teftament, as to water the
whole World. I might fhew you with what Ten-
dernefs and Indulgence he treated the Patriarchs
and their Pofterity, the Children of Jfrael; how
familiarly he appeared to them, and converfed with
them, with what Variety of Precepts and Inftitu-
tions he inftrufted them, what gradual Revelations
he gave of himfelf to them, how many Meffages he
fent them by his Prophets, how he managed and
governed them, and dwelt among them, how many

Won-

192. SERMON IX.

Wonders he wrought for them ; how many Bleflings
and peculiar Favours he beftowsd upon them, treat-
ing them as his darling People, and governing
them and honouring them with his own immediate
PrefenCe ; For it is no ill-grounded Opinion, that
the Lord, the Jehovah who dwelt among the Chil-
dren or' Ifrael, who was their great Law-giver and
King, conducting them out of Egypt, and through
the Wildernefs in the Pillar ot Cloud and Fire, and
afterwards taking up his Reiidence in the Temple,
was none other than the Son of God, the fecond
Perfon of the bleffed Trinity < who afterwards took
•the human Nature perfonally upon him, to give
-new and fuller Proofs of his Love to Mankind.

And this leads us on to confider and View the
Redeemer's Love, the Progrefs and Workings of it,
in the Days of his perfonal Appearance : And O
^hat a glorious Scene hare we here opening up to
our View ? A Scene of wonderful and furpafling
Love indeed^ when the Fulnefs of fame was come,
and the Promife of the Meffias was now ripened to
Perfection, and the Womb of Mercy, the tirft Vir-
gin Womb, I may fay,' in which the Saviour of the
World was conceived, was now to be delivered of
the glorious Ifliiewith which it had long gone big :
For fo much the Scripture-Expreffion, the Fulnefs
offline, feems to import, being an Allufion to a
Woman who goes big with Child till the full Time
of her Delivery comes : When the Fulnefs of 'time,
I fay, was come, then behold, as an amazing Proof
of our Redeemer's Love, he comes forth from the
Bofom of his Father, made of a Woman, made un-
der the Law, to redeem them that were under the
Law, that we might receive the Adoption of Sons,
O ! great is the Myfttry of Godlmejs, God mani-

felttA

on Rev- i. ?, 6. I93

fefted in the Flejh : What a wonderful Evidence of
our Redeemer's Love was this, that he fbould ftoop
to be born of a Woman, and in fo low and mean a
Condition ? Behold then his Love in his Incarna-
tion. He who was the Bofom and Beloved Son of
God, the Brigbtnefs of bis Father's Glory, and the
exprefs Image of bis Perfon ; He who was in the
Form of God, and counted it no Robbery to be equal with
God t He made bimfelf of no Reputation, and took
upon bim the Form of a Servant, and was wade in
the Likenefs of Men ; he was born, he became a
Man, a poor and a mean Man, a Man of Sorrows
mid acquainted with Grief Behold his Love in
his Incarnation, and behold it in his Life, in the
deep Abafemehc and Humiliation of his Life. If
the Son of God had come into our World, as the
Jews expected their Meffias, wirh all the Pomp and
Grandure of an earrthly Monarch ; If he really
had been born of a King's Daughter, as Mofes was
reputed the Son of Pbaroaf/s Daughter ; it he had
been ufhered in to the World in a triumphal Cha-
riot, with all the Kings of the Earth prollrate be-
fore him, or cha in 'd to his Chariot Wheels ; this
had been fome Abacement to his mighty Conde-
fcenfion in becoming a Man t But that he fhould
be born of fo poor a Mother, educated as a Car-
penter's Son; e'xpofed all his Life, to Want and
Penury, to the Contempt of every fordid Wretch,
and the perpetual Persecutions of an ill-natured
World ; O ! what a*mazing Love was it that made
him ftoop to fuch tfftupenduous Degree of Abafement?
Bleflfed Lord, when I confider with my felf, that once
there was aTimc when thou didftleavethy Father's
Bofom, and came down to this Earth,where thou didft
convert with foci poor Mortals as my felt ; and didft
Voi. II, - N fnffe:

194 SERMON II

fuffer thy felf to be defpifed and perfecuted by them,
pandering about like a poor Man, naked and
deftiwte of all thefe Comforts of Life I fo abund-
antly enjoy ; and all this that by thy Poverty I
wight he made rich, by thy Mifcries I might be
made happy : Methinks this wondrous Prodigy of
Love, not only puztles my Conception, but even
outreaches my Wonder ana1 Admiration Behold
the Redeemer's Love in his Incarnation and Life*

But behold our Redeemer's Love, efpecially in
the Sufferings and Agonies of his Dtath : He
bumbled bimfelf fays the Apoftle, and became obe*
dient mto Death, even the Death of the Crofs.
That ever the Son of God mould dy, if I may fo
fay, by being made Man, was a wonderful Dif-
penfation: But that he fhould dy over again, and
that by the mofc fhameful, painful and curfed
Death that ever Mortal fuffered, is a Prodigy that
would exceed all Belief, if Miracles had not been
wrought to atteft the Truth of it. Behold the Re-
deemer's Love in his Suffering, behold it written
there in flaming Characters indeed* He hath
Joved us, and given bimfelf for us> Eph. v. 2. an
Offering and a Sacrifice to God for a jweet fmeUing
Savour. Had I Time to lead you through the
various Scenes of his Sufferings, and were it pof-
fibie for me to reprefent them to you in their true
Colours ; O ! what aflonifliing Proofs of his Love
fliould you all along be made to fee ? Why, my
Brethren, take but thefe two fhort Views thereor,
Firfiy In his Pafllon in the Garden, And, Secondly
In the Spring-tide of his Sufferings on the Crofs.

1. Behold our Redeemer's Love in his Agonies
in the Garden. Oh ! how aftonifhing were his
Agonies, when, as the Evangciiil Mark fays, He

began

on Rev. i. 5, 6. 195

began to he fore amazed, and to be very heavy, when
the Clouds of Wrach were gathering fo thick abouc
him, and (o overfhadowed his innocent Soul with
their Darknefs and Terror, as to fill him with A-
mazement and Confirmation : When he exprefled
his inward Agony in that doleful Complaint to his
three favourite Difciples, whom he took along with
him to be Witntfies Co this fad and difrrai :;ene, my
Soul is exceeding forrowful even unto Death -, not only
forrowful, but exceeding forrowful ; not only exceed-
ing forrowf id, bat forrowful even unto Death: When
now the tint Taftts of the Cup of his Father's Wrath
were fo bitter to nim, that thrice over he fell on the
Ground and prayed, Father if it be pfffible let this
Cup pa fs from me: Wr;en now his Spiiit was fo
overwhelmed with a Cloud of Woe, cuac it wasne-
ceffary an Angel from Heaven mould be fent to
ftrengthen him, left he mould altogether faint un-
der the Oppreflion of it; when, notwkiiitanding of
this Support, fuch was his Agony that he prayed
more eameftly for Refpite, and his Sweat was, as
it were, great Drops of Blood falling down to the
Ground. O ftrange and unexampled Cafe! Tho' it
was now both cold Weather and Midnight, yet
fach was the Agony and Perturbation of our Savi-
our's Soul, that, in this cold Seafon, it puts his
Body into a Sweat, a Sweat of Blood, Drops of
Blood falling down to the Ground. O how dire-
ful was the Concnflion and Agony of his Soul
within, that caufed fuch a ftrange and preter-
natural Symptom without ! Now indved he was
making his Soul an Offering for Sin, now he was
treading the Wine-prefs of his Father's IVrath, and
of the People there was none with him: Now was
bis Soul, in our Soul's Stead fuftaining his F tfher'q
4 N % Wrath*

I9<5 SERMON IX.

Wrath, to the uttcrmoft Degree of Sorrow, Confu-
fionand Aftonifliment ; that Wrath, that muft have
jTwaliowed us up to Eternity, if the Storm had not
broke and (pent itfeif upon him. Now was he
fufering to Purpofe, fufTering as much as his in-
nocent human Nature, with all the Supports it re-
ceived from its Union with the Divine, or from the
Prefence of an Angel, was well able to bear : And
'tis reafonabie to believe, that if his Sufferings had
now gone one Degree higher, they had prevented
what yet remained of his Sufferings from the Hands
of Men. Behold then his Love to us in his Suffer-
ings and Agonies in the Garden : Let his Proftra-
tions and Cries, his Blood and his Sweat, the Evi-
dences of his Agony, be aifo Evidences of his Love;
for it was his Love that brought him to that difmal
Pafs. Behold his Love in his Agonies in the Garden.
2. Behold his Love in the Sf ring-tide of his Suf-
ferings on the Crofs. Atter he had gone through
all the intermediate Scene of Wo and Suffering, in
his Arraignment and Trial, and Condemnation ;
and all the outragious and barbarous Ufage he met
with from the Komau Soldiers and Jewifh Rabble,
in their mocking him, buffeting him and fpitting
in his Face, their fcourging him by the Governor's
Command, arraying him with mock Purple and
a Crown of Thorns: To finifli the Tragedy, they
carry him to Golgotha, and there ftrip him naked,
and fix him on the Crofs. Behold him then fu-
fpended there on the Crofs . betwixt two Male-
factors, as if all their Villanies had centred in him,
and he had been the very worft of the Three : Be-
hold him hanging there by the Hands and the
Feet, faftned with Nails to the curfed Tree : Ee-
hold him in the Extremity of his Wo infulted, not

only

on Rev. i 5, 6. 197

only by the Rabble, but by the Jewijh Rulers,

He faved others, bimfelf be cannot fanye ; if he be
the Son of God, let Urn come down and we willbe*
licve in him ; Behold him differing all Manner of
Indignity and mod barbarous Ufage from the
Hands of Men. But, which was infinitely more
intolerable to him, behold him fuffering ftill from
the Hand or* his Father, who vails his Face, and
withdraws all fenfible Communications of his Love
from him, to fuch a Degree, as he is made to cry
out, My God, my God, why baft thou forfaken we ?
Now was the Son of God under a dreadful Eclipfe
indeed, the Earth trembling under him, as unable
to bear his Weight ; the heavens darkened over him,
as fhur againft his Cries ; and his eternal Father,
not only hiding his Face from him, but affli&ing
his Soul to the utmoft Degree of Anguifh, fo as he
is made to cry out, My Gody my God, why baft tbou
forfaken me ? O doleful Cry ! in which every
Word carries an Accent of Sorrow : My God> my
Gody thou in whofe Embraces I did for ever ly,
rejoicing always before thee ; and in Obedience to
whofe Will it was I undertook this Work, which
now I find fo hard and difficult for me ; Why baft
thou forfaken me? Now when the whole World
has forfaken me, now when Men and Devils art
doing their word to me, now when I am in a clols
Graple with the Kjng of Terrors, now when the
Sins of an eledfc World ly with their full Weight
upon me, and I fuffer Ten thoufand thoufand
Deaths at once . Oh. why am I now forfaken of thee
my only Support, my God and my Father, Wkf
baft thou forfaken me, thy only Son, thy Bofom
and Beloved Son ? Where are thy fatherly Bowels
now ? Oh they are quite fhut up againft mc, ah
4 N $ " for*

198 SERMON IX

forlorn and abandoned me 1 My God, my Gdd, why
baft tbeu forfaken me? O, ! bleffcd Saviour, ho w
tender were thy Bowels ! snd how full was thy
Heart with Love to us, when thou didfl; fufkr all
this for us without (hrinking !

And fo you fee to what a Length our blefled Re-
deemer's Love carried him ; And O ! was it not a
matchlefs all-conquering Love that made him do
and fuffer fuch Things for our Sake ? And verily, me-
thinks, when I reflect on it, I am like one looking
down from a ftupenduous Precipice, whofe Height
fills me with a trembling Horror, and even over-
fets my Reafon : And all I can do is only to cry
out, O / the Breadth, and Length, and Depth,
and Height of the Love of Qhrift, which pajfetb
Knowledge ! Unto him that loved us, and wajhed us in
bis own Blood, and hath made us Kings and Priefts
to God and bis Father, to him hs Glory and Domi-
ftion for ever and ever. Amen. .

Having thus given you a fhort View of the Rife
and Progrefs of the Redeemer's Love ; without
tracing it further, I come now,

III, To confider it in its Effects and Ifliies.
And here we have another large Field before us,
where we muft take fc>ut a tranfieiit View of Things,
Indeed the Fruits and Effects of his Love arc
wonderfully great and many, our Apoftle, John
the Divinf, here inftanceth in fome of them, his
wa/bing us from cur Sins in bis own Blood, and
bis mating us Kings and Priefts to God and his Fa~
tier ; By%hich he fetms co denote all the happy
Advantages and BleflSngs, which are the Fruits and
Iftues of the Redeemer's Love to us.

i. He hath wajhed us from our Sins in bis own
Jlhod j and this is a blefled Efleft and Fruit of his

Love

on Rev. i. 5, 6. 199

Love indeed. It was Sin that brought Death and
all Manner of Woes and Miferies into the World, it
was Sin that entailed on Mankind the everlafting
Wrath and Curfe of almighty God, that brought
Ruin and Deftru&ion on the whole Pofterity of
Adam : And to remove Sin, as it was the great
Aim of all the Workings of the Redeemer's Love,
fo it is the great and chief Effect and Iffiie thereof.
Jle gave bimfelf for us, fays the Apoftle, that be
might redeemusfrom all Iniquity. The primary Paft
of our Redemption confifts in this, our being freed
irom Sin ; Tboufbalt call bis Namejefus, fays the
Angel to Jofepb, Matth. i. 21. for be Jhall fave
bis People from their Sins. Sin, as it was the ori-
ginal and radical Evil, the Root and Source of all
other Evils, fo was it the molt obftinate and inve-
terate Evil, which nothing in the World, for any
Thing we know, could remove, but the Blood of
our Redeemer. The Cure of this Difeafe was not
to be found on Earth ; Men and Angels were both
fbyficians of no Value ; but the bleffed Redeemer
knew where the great Specifick was to be found,
even in his own Bowels, and he applied it, even
bis own Blood; He hath wafbed us from our Sins in
own Blood, His Blood is the Fountain opened to
the Houfi of David arid the lnbabitants of Jerufa-
lemy for Sin and for Uncleannefs ; His Blood re-
moves both the Guile and the Pollution of Sin,
and O ! but that is a great and bleffed Effect of
bis Love ! What had become of Mankind if a Re-
medy had no; been found for Sin ? Indignation and
Wratb, tribulation and Anguifh had been upon
every Soul of Man for ever; we had been punifbei
witb everlafting Defirnftion flowing from tbe Pre*
fence of tbe Lord, and f rem tbe Glory of bis Power;

N 4 Hell

zoo SERMON IX.

Hell had been the Receptacle, and Damnation th c
Entertainment of aJl the Posterity of Adam,
without Exception to all Eternity ! O ! what
Reafon then have we to celebrate our Redeemer's
Love, and to fing the Doxology in the Text, Unta
Ipim that loved us, and wafhed us from our Sins in
his own Blood, be Glory and Dominion for ever ?
Confider but what are the Torments of the Damned
in Hell ; imagine your felves but {landing on the
Brink of the bottomlefs Pit, and that there you fee
the mingled Clouds of Smoke and Flame for ever
afcending, that there you hear the horrible Noifc
of their Howlings and Yellings ; Who can dwell
with devouring Fires > Who can dwell with ever-
lafting Burnings > For ever the Fire rageth, and
Millions of Millions of Ages pad are flill but the
Beginning of Sorrows to them ; rending, as it were,
the Sides of the Adamantive Cave, where they re-
main chained to their Torments for ever. Con-
fider, I fay, but this a little with your felves; and
then think how much you are beholden to the Re-
deemer's Love, who has paid a Ranfom for you, to
prevent your going down to the Pit ; and what Rea-
fon have you to fay, as in the Text, ST a him that loved
its, and wafhed us from our Sins in his own Bloody
Ipe Qlory and Dominion for ever and ever.

a. He hath made us Kings and Priefts to God
md his Father : Not only has his Love ranfomed us
from Sin and Mifcry, but he has alfo advanced us
to the higheft Dignity and Happinefs of which our
Natures' are capable. He bath made us Kings,
Kings for freedom, Kings for Power, Kings tor
Riches, and Glory. He hath freed us from the
Thraldom an<* Slavery of Sin and Satan, and
brought us intq the glorious Liberty ef the Sons of

God*

on Rev, i. 5, <5, Zoi

Goa ; He hath given us the Victory over all our
fpiritual Enemies, Sin, Satan, the Worldfnd Death ;
he has made us Kings and Conquerors, through him
that loved us ; he has given us a Power to rule over;
our felves, to fubdue our Luits and matter our Cor-
ruptions, and to preferve the Dominion of our own,
Souls, which is better to us than it he had given us-
a Power to rule over the Nations : he hath be^
queathed on us a Kingdom and a Crown of Glory,
Glory Honour and Immortality, immenfe Treafures
and unfearchable Riches ,• and, when we come to
the PofTeilion of this our Kingdom, then fhall we
reign as Kings indeed. All the Inhabitants of
Heaven are Kings; and the meaneft Saint there, .is
pofl'eft of more true Honour, and Glory, and
BlefTednefs, than all the Kings and Monarchs of the
Earth have fhared amongft them. O then ! how>
much do we owe to our Redeemers Love, who has
not only faved us from Hell, but entitled us to
Heaven and Glory ; who of Aliens has made us
Sons, and of Slaves has made us Kings to God an&
his Father.

He has made us Priefts to God and his Father,
Priefts were an honourable Order of Men of old;
they had the neareft Accefs to him, and the more
immediate and familiar Intercourfe with him ; the
Priefts who waited on the Temple of God, they
were, fo to fay, his Domefticks, -his Secretaries,
$nd Prime Minifters and Favourites : And even a-
mongft the Heathens, the regal and prieftly Digni-
ty were commonly joined in one Pedon : And a-
mong the Jews, the Priefthood was the diftin-
guiihing Honour of Karons Family, and the like
Honour now have all his Saints. All Believers under
fhe New Teftament, who by a happy Effect of their

ioi SERMON IX

Redeemer's Love to them, are made Priefts to God
and his Father, they are honoured with a true and
familiar Acceis to him, they have the Doors of his
heavenly San&uary always open to them ; they may
come boldly to the Throne of Grace, and obtain
Mercy, and find Grace to help them in fame of Need ;
they may ofter up the fpirkual Sacrifices of Prayer
and Praife, and other Ads of Piety, Devotion and
Resignation, being aflfured that they fliall be gccepl-
fd in the Beloved. They have peculiar Intimations
of the Will and Mind of God, they have pecu-
liar and diftinguifhing Manifeftations of his Love
and Favour made to them ; and they are allowed,
Y^ith a holy Freedom and Importunity, tq inter-
ceed with him in behalf of themfelves and others.
They not only enter into the outter Court with the
Reft of the Congregation ; they are not only Chri-
ftians by Name and Profe<fion, but they have Ac-?
Cefs even] unto the Sanctuary, yea into the Holy of
Holies ; they are acquainted with the more inwar4
Myfteries and Secrets of Religion and Godlincfs.
They not only minifter before him on Earth in exter-
nal Duties and Ordinances, but their Souls eveq
fometimes enter into that within the Vail : They gee
forward even into Heaven, and to the more imme-
diate and blisful Prefence of their Lord and Matter,
and praife him, and love him, and rejoice in him,
with fomething of that exalted and divine Pleafure
and Delight, which is the happy Privilege of thefc
who are the Priefts and Minifters of his higher
Temple. To which happy Station, all that mini-
fter faithfully to him on Earth, fhaii ere long be
tranflated, and then, indeed, they lhall be Priefts
to God and his father for ever; Then fhall they be
added to the glorious Throng of h;* heavenly At-
tendants

k4

on Rev. i. 5, 6. zo|

tendants and Minifters; for tboufdnds of tboufand s
minifter unto bim, ten tboufand fanes ten tboufand
ftand before bim. And happy, O happy the mean-
eft that minifter there ! Happy they who are there
but the Door-keepers oftbe Hoafe of their God^ an4
have got the Length but of the Threfhold of Glory :
There they fhall, indeed and in the ftri&eft Senfe,
be Priefts for ever : There they mall be "not only
*4fc Priefts, but Pillars in tbe Temple of their God, and
(ball go no more ont. The Gotirfe of their Miniftry
fhall never end, but they fhall dwell in the Houfe of
tbe Lord for ever, bearing their Part in the gene-
ral Halleluja of Heaven, and ringing the Doxology*
in the Text, Unto bim that loved usy and wafted
us from our Sins in bis own Blood, and hath made
us Kings and Priefts to God and bis Father ; to bim
be Glory and Dominion for ever and ever. Amen.

And fo now you fee what are the blefled Effects
and IfTues of the Redeemers Love to us, even all
the Bleflings of the new Covenant, all the good
Things he has purchafed for his People, and be-
queaths on them either in Time or to Eternity : All
which our Divine Apoftle expreifes in the Text by
his wafloing us from our Sins in bis own Blood, and
bis making us Kings and Priefts unto God and bis
Father. I now come

IV. To confider this Love of our Redeemer in
its Properties and Qualities. And

i. As you heard before, it was a free, unmerited
and difinterefted Love. Free in its Rife, proceed-
ing allenarly of himfelf : And frie" alf > in its Choice,
our bleffed Redeemer took not upon him the Nature
tf Angels, he became not a Rec^emer to them
when they finned ; but he took upon him the Seed of
Abraham^ the poor hopelefs helpkfs Race of Man-
kind

104 SERMON IX.

kind were the Objects of his Love. And O ! how
juftly may this raife our Admiration of the Re-
deemer's Love ? That he fhould fuffer thefe golden
Veffels, thefe bright and morning Scars, to perifh
for ever ; and daign to refcue from Ruin and Mi-
fery, fuch poor and defpicable Veflels of Clay, fuch
mean and contemptible Potfheards of the Earth as
we are. Surely we have Reafon with Admiration:
$nd Thankfulnefs to cry out, not unto us, not, unte,
us O Lord, but unto thy free fovereign rich and lia*
merited Love be the Glory.

idfy, His Love was an efficacious Love, it did not
remain as a pent-up Affection in his own Bofom.
Indeed that the Son of God fhould caft but an Eye
of Pity on us "in out Mifery ; that he fhould in the
leaft D-gree, have taken Notice of us, and found
but his Heart warmed with Compaffion towards us^
was infinitely more than we deferved ^ But ah !
What manner of Love then was it wherewith he
loved us, which made his Heart not only inward-
ly to glow with a fecret Affe&ion ; but which gave
Vent to itfelf outwardly in all thefe bkffvd Ways
of Workings for our Redemption from Sin and Mi-
fery, of which you have been hearing ? His Love
was an efficacious Love,. And

idly, It was an unexampled Love. Greater Love
hath no Many than that a Man lay down bis Life
for bis Friend, but he out-did this Maxim, He laid
down bis Life even for bis Enemies. He loved, us, poor
unworthy us, in whom there were no Allurements
of his Love, but every Thing to raife his Difguft
and to provoke his Difpleafure at us. He loved usx
and O ! What a Miracle of Love was it, that the
infinitely glorious and blefled Son of God fhould love
ys poor Worms, poor, mean, finful and wretched u&

and

on Re\r. i. % 6. 105

and love us after fo flrange a Manner, and to iuch
an aftonifhing Height as to die for us ? He loved us,
and w a/bed us from our Sins in bis own Blood. So
that

4^/7, His Love was a very tender and hearty
Love, hearty Love indeed, which made him give
his own Heart's Biood for us t He wajbed us front
our Sins in his own Blood. Had he ranfomed us by
the Blood of all the Reft of the Creation, had he
given Cherubims and Seraph ims to die for us, fup-
pofing their Death could have preferved our Life ;
it had not been fo much to be wondered at, as that
he gave himfelffor us, and wajbed us from our Sins
in his own Blood, his own precious Blood, of infini-
tely more worth than Ten thoufandthoufand Worlds
can be fuppofed to amount to. 0/ the Breath,
and Length, and Depth, and Height of the Love of
Chrift, which pajjetb Knowledge T Who ever loved
like him ! and how are we nonplus'd, even to think
and conceive of his Love : W7hen we would furvey
it, it goes infinitely beyond our Sight, it fwallows
up our Thought, and leaves even our Admiration
flagging behind. And therefore

5 thly, His Love was a Love peculiar to himfelf.
All tlje moll noted Examples of Love to be found
amongfljus, are fcarce to be accounted Shadows,
remote ori«Knt Refemblances of it. It was a Love
which he could mow, who was infinite in all Per-
fections and Excellencies, and whofe Love was in-
finite and incomprehensible like himfelf : It was the
Love of God, the Love of him who was the great
and , unbounded Fountain of Love ; of which we
muft fay in the Prophet's Words, tfby Ways OLord
are not as our Ways, nor thy ^thoughts as our
*thougbts% nor thy Love as our Love ; but as the

Heavens

lod SERMON IX

Heavens are above the Earth, fo are thy Ways a~
hove our Ways, and thy thoughts above our ^thoughts,
apd the Methods and Meafires of thy Love above
what ours can pretend to. For

6thly% His Love was truly unineafurable and im-
menfe. Our Hearts may contain fome Drops of
Love, and 'tis all they can hold ; but from him
iflfued furth, as it were, an Ocean of Love : The
World is overflown with it ; he loved like God with
an immenfe and all tranfcending Love.

qtbly, His Love was bold and daring. No View
of Dangers or Difficulties could difheartcn or cool
his Love : It was ftrong as Death, yea ftronger than
Death ; many Waters could not quench it. And O
who can tell the ftrange Adventures of his Love ;
what he did, and what he fuftered out of his match-
Jef§ Love lor us ? 'Tis in Heaven only the Story of
his Love can be told aright, and we can only mint
at it upon Earth.

%thly, It was a victorious and triumphant Love.
His Love went thorow all Dangers, and overcame
all Difficulties that flood in its Way : As he began
fo he carried on and finiihed that great Work and
Labour of Love which he undertook for our Sakes ; he
began and finiihed it with a triumphant Power and
glorious Succefs, both to himfelt and us. After he
bad fuftered, he entered into his Glory, being fet on
the right Hand of God, Angels and Authorities and
Powers being made fubjefi unto him ; and to fhare
of this his Glory, will he bring ail thofe he redeem-
ed by his Blood, that where he is, there they may
he alfo. And fo

gthly, His Love is an everlalling Love, a Love
that was from Eternity and will laft to Eternity

too.

on Rew ?• 5> <*• 107

too. A Love that has laid up immenfe and ever-
laftiag Provifion for our immortal Souls : And in
the glorious Fruits and Iifues of which Love, the
Redeemed of the Lord mall exalt and triumph tor
ever, finging with glad and thankiul Hearts, as in
the Text, Unto him that loved us, and wajbed us
from our Sins in bis own Bloody and bath made us
Kings and Priefts to God and bis Father ; to bwi be
Gkry and Dominion for ever and ever.

And now my Brethren, after the fhort and faint
Reprefentacion I have given you of the bleiled Re-
deemer's Love, of which whilft I have been fpeak-
ing, methinks I have been like one labouring un-
der a vaft and heavy Burden, for which he is nowife
Match ; For indeed it is a Subjed of overwhelming
Weight, the Tongues of Men and Angels are not
able for it : May I not now ask you, my Brethren,
what Opinion you have of the Redeemer's Love ?
Does it not look vaftly big, ftupenduoufly great and
wonderful in your Eyes ? Have you been able to
take a View of it in thefe different Profpe&s I have
given you of it, without being made to cry out, O
the Height, and Depth, and Breadth >, and Length of
bis Love ? Have you heard fo much on the Sub-
ject, without feeling your Hearts warmed with a
Senfe of his Love : Without feeling fome fecret
glowing Motions in your Souls, inclining you to
break out in his Praife, Unto him that loved us, and
wajhed us from our Sins in his own Blood, and batb
made us Kings and Priefts to God and bis Father;
tobim be Glory and Dominion for ever and ever9
Amen? Why my Brethren, it your Hearts are yet
quite infenfible of his Love, if they have felt no fe-
cret Kindlings at all, after all that has been faid ;
furely they arc ftrangely froz^a and ftupified. Can

fucii

lo8 SERMON IX.

fuch a Subject be fo oft mentioned, and your Eats
and your Hearts, as it weref fo long chaffed with it,
and no Sparks at all rife ? Oh what cold and dead
Hearts mud thefe be !

But now, my Brethren, if from what has been
Taid, you feel any inward Riiings and Motions in
your Souls, inclining you at once to admire and
praifeyour Redeemer's Love; O cherifh fuch Mo-
tions, let them be gathering more and more Strength
and Life in your Hearts, and bring them forward
with you to the Lord's Table, when you ought to
lit down, and, with Admiration and Thankrulnefs,
to celebrate his Love as in the Text, Unto him that
loved us, and wafbed us from our Sins in bis own
Blood, and hath made us Kings and Priefts to God
and his Father ; to him be Glory and Dominion for
ever, Amen: Why ? It is in this Ordinance that
we are efpecially to record and celebrate his Love.
O then take care to do it in a becoming Manner,
with your beft Affections and mod hearty Pra:(es ;
let the Confideration of his wonderful Love to you,
draw out your Hearts in Acts of Love, Adoration
and Thankfgiving to him ; let Love be the predo-
mining Paflion in our Hearts, and praife the Chief
and over-ruling Work of this Day : Let us love
him, and vow away our felves to him; andJince
he loved us, and gave himfelf for ut, let us love
him and give our felves to him ; let us love him and
praife him : And let our Hearts and Voices go to-
gether throughout the whole Action, Unto him that
loved usy and wafted us from our Sins in his own
Blood, and bath made us Kings and Priefts to God
and hts Father; Jo him he Glory and Dominion for
ever and ever. Amen. This is the Thing they are
doing above, they are celebrating the Redeemer's

Love;

on Rev. i. 5, 6. 209

Love ; let us join in Confort with them, and praifc
him after the beft Manner we can now, in hopes of
our doing it in a more perfect and exalted Strain
hereafter. Unto him that loved us, and wajhed us
from our Sins in bis own Bloody and hath made us
Kings and Priefts to God and his Father ; to him be
Gkry and Dominion for ever and ever. Amen.

Vm. II.

SE R-

210

SERMON X.

Psalm, xlii. n.
Whf:&rt ihouoajt down, 0 my Soul I And
wfcy art thou dif quieted within me?
jjtyethou in God/for IfloaU jet praife
him ,v who is the Health of my Counte-
nance* and my God.

HIS excellent Pfalm, commonly fup-
pofcd to be a Pfalm of the Royal
Pfalmift's compofing, bears the Title
of Mafchily that is, a Pfalm of In-
ftrudion; The Author defigning it
for the Inftruftion of fuch a$ fhould happen to be in
the like Circumftances with himfelf when he com-
pofed it : And indeed his Cafe feems to have been
very doleful, made up of a Complication of Troubles
and Miferies, which at that Time afflicted him ;
he was under Banifliment from his own Country,
and, which moil grieved him, from the Place of
God's publick Worfhip, the Sanctuary at Jerufa-
lem, Ver. 2. and 6. My Soul tbirftetb for God, for
the living God: Wbenfhall I come and appear be-
fore God f O my Gody rfty Soul is caft down within

me :

SERMON X, fSc 211

me : therefore will 1 remember thee from the Land
of Jordan, and of the Hertnonites from the Ihll
MiZar. He was taunted and jeer'd by his Ene-
mies as a forlorn Wretch, vvhofe Aftairs were now
reduced to a defperate Pafs, deferted even of God
in whom he pretended to have fo much Confidence,
Verfe 3. My fears have been my Meat Day and
Night, while they continually fay unto mey Where is
thy God? And, which prelfed him hardefi of all,
he feems really to have been under the Cloud of
fpiritual Defertion, deprived of the comfortable
Senfe of the Favour of his God, and under great Ter-
rors of Soul and alarming Apprehenilons of the Di-
vine Wrath ; whence he exprefles himfelf as in the
7th Verfe, Deep calleth unto Deep, at the Noife of
thy Water-fpouts : All thy Waves and thy Billows
are gone over me. Neverthelefs he endeavours to
bear up under all thefe Troubles and Preffures, and
partly encourages himfelf by exercing Faith and
Hope in the wonted Goodnefs of God ; and partly
expoftulates the Matter with his own Soiy*, and
endeavours to reafon and chide himfelf out of his
prefent Defpondency and Difquiet of Mind, as in
the 5 th Verfe, and in%urTcxt, which is a Repetiti-
on of the 5th, Why art thou cafi dozvn, O my' Soul?-
And why art thou dif quieted in me } Hope thou in
God, for Jjhallyet pralfe him, who is the Health of
my Countenance, and my God. And in all this, as
the Title of the Pfalm imports, the Pfalmift fets.
himfelf up as an Inftance or Example to inftruct 0-
thers, that when they fall under fuch Afflictions
their Cafe is n^t lingular nor unprecedented, he had
tlje Experience of them : And alfo to teach them,
howthey ought to demean themfclves under thefe,
©r any other Suit of Afflictions which occaiion Dt-
O 2 fpon-

Hi SERMON X.

fpondency and Difquiet of Mind to them; namely
to ftruggle againft their Discouragements, and to
reafon and chide themfelves out oi them, and to
rely on God for a happy Iflue of their Troubles and
Affliftions.

And becaufe this is not an eafy Exercife .; and a
Man.'by reafon of the great PrefTure of his Afflictions
may be defeat in it, unlefs he fet about it with great
Vigor, Afllduity and Refolution; he muft not
think to overcome all the Difquiet and Defponden-
cy that fome time may feize his Mind by the firft
or a faint Eflay I Therefore the Pfalmift, to give us
an Example in his Praftice, tells us that he drove
and ftruggled with his*>wn Difcouragements, both
ftrenuoufly and frequently ; and therefore we have
the Expostulation in the Text, not only doubled,
Why an thou caft down, O my Soul ? Why art thou
difquieted within me ? But it is followed with a
Call or Charge to himfelf, yet to hope in God, back'd
with a Profeffion of his AfTurance to be heard and
helped, and that efpccially from the Confideration
of the Intercft he had in God as his God, Hope
thou in God, for I Jbali yet praife him, who is the
Health of my Countenance, and my God. We have
not only, I fay, all this contained in the Text, but
we have the whole Text twice recorded in this
Pfalm, viz. Verfes 5th and nth; and once in
the Clofe of the following Pfalm, which is looked
upon by Interpreters as a Kind of Appendix to this
Pfalm; (hewing that the Pfalmift made it much
his Exercife to chide himfelf out of his Difcouragc-
ments, that he did it with frequent and fervent Ap-
plication, and that he found much Reafon fo to do,
becaufe of the great and prefllng Weight of his pre-
fect Aifli&ions.

Why

on Pfal. xlii. it. 2I£

Why art thou caft down, O my Soul ? Why arc
thou fo fad and difconfolate, fo full of Sorrow and
Defpondency ? IVhy art thou dij quieted within me?
In the Original it is, If by art thou fo full of <Tumult
and Commotion : Hope in God, ufe this as an An-
tidore againft thy prefent Diforders and Difcourage-
mcnts ; hope in God, for Ijhall yet praife him, the
Time (hall come when J yet mall have Caufe of praif-
ing him, for his delivering me out of my prefent
Trouble : For he is the Health of my Countenance,
and my God, in the Original the Word here render-
ed Health is in the plural Number, he is the
Healths or Salvations of my Countenance or Face.
It is an Hebraifm which canaot well be literally ren-
dered in our Language, the Meaning is, that God
was his gracious God, who would yet refrefli and
comfort him with his exhilerating Favour, m afford-
ing him Deliverance from his Trouble: The Joys of
Mens Hearts being known by the Cheatfulnefs of
their Faces, he fays that God was the Health or
Salvation of his Countenance, in as much as God
was the Author of all his Comfort and Joy ,• and
would, by his faving him out of his prefent Troubles,
afford him new Caufe of Joy ; The Expreflion feems
to be borrowed from that Form of Benediction, re-
corded Numb, vi. 22. where Aaron is commanded
to blefs the People in thefe Terms, <the Lord blefs
thee, and keep thee; <£he Lord make his Face to
fhine upon thee, and be gracious unto thee, and

five thee Peace ; fo that the Phrafe, the Health of
is Countenance, is nothing other than that God
was gracious to him, the Caufe .of his Joy, ex be
that would afford him joyful Deliverance Who is
the Health of my Countenance, and my God \ my God
whom I am peculiarly interefted ia, whom I have
O j chofen

21-4 SERMON X.

chofcn for my God, and to whofe Service 1 have
devoted my (elf, and of whole Favour I have had
frequent Experiences.

1 might obferve from tli.cfe Words many Things
very uietiil and comiortable, but 1 fhall only take
Notice ot thtfe few. I. That it is the Lot of the
beft of God's Saints to meet with many Things ip"
this Liler which diicourage anddifquiet their Minds :
II. That a good Man mould oppofe and drive a-
gainfi: all fuch Difcouragements, and endeavour to
reafon and chide himfelfout of them; III. That to
hope hi God is one of the greateft Reliefs which a
good Man has in his Difcoiuagements and Troubles
of wUtever Kind: IV. That the IiTue of the
good'. Man's Troubles will always be comfortable,
and fuch as will aflord him Matter of Praife and
Thapjcfgiving to God ; V. That it is fweet and
•comfortable to the pious Soul to be able to plead an
Intereft in Gcd, as its gracious God, and its own
God. I ftuall fpeak to each of thefe Obfervations in
.Order, and as briefly as lean, beginning with the
:&ft,- namely,

i. That it is the ufual Lot of the Godly, to
meet with, many Things in this Life which difcou-
-rage and. difquict their Minds. And methinks I
.need not to ftand long in the Proof of this Point,
which is_fo well attefted by Scripture, and the Ex-
perience of the Saints in all Ages: Many, fays the
Pfalmift, Pfal, xxxiv. 19. are the Troubles cf the
Righteous, but the Lord delinjereth him out of them
all. And as to the Chriftian State, our Saviour
tells his Difciples plainly, that in the World they
Jhould. have trouble, tho' /';; him they Jhculd have
Peace, John xvi. 33; yea he makes it the very
Condition ot our K elision, and the Terms of our

being

on Pfal. xlii. n. hn%

being his Difciples, Mat. xvi. 24. If any Man will
come after me, let him deny him/elf, and take up
bis Crofs and follow me : Agreeably to what the A-
poftle Paul tells us, that it is through much STrtbu-
lation that we mufi enter into the Kingdom of God :
And to what the Apoftle Peter fays, 1 Pet. ii, 21,
Even hereunto' ye are called, viz to fuffer, becaufe
Cbrift alfo fuffered for us, leaving us an Example
that we fhould follow his Steps ; even hereunto ye
are called, as if he had faid, it is your very Calling
and Profeffion and the Condition of your Chriftia-
nity to be Sufferers. And fays the Apoftle Paul,
Gal. vi. 17. I bear in my Body the Marks of the
Lord Jefus 1 He feems to fpeak in Allufion to the
Veterans, or old beaten Soldiers amongft the Ro-
mans, who commonly bore many Scars or Marks
of Wounds which they had received in the Wars :
So fays he, I have undergone many Afflictions for
the Sake of Chrift, which, as the Scars of Soldiers,
prove me to have been a faithful Soldier to the
Captain of my Salvation ; I have not win this far
through all the hazardous Rencounters of the Chri-
ft ian Warfare without Wounds and Scars, no, I
have had my full Share of Affliction, and furfering
fevere Ufage ; 1 hear in my Body the Marks of the
Lord Jefus.

And if we fhall call the Roll, if I may be allow-
ed fo to fay, of all the fpiritual Warriours from
firft to laft, if we fhall appeal to the Experience of
the Saints in all Ages, we fhall find abundant Evi-
dence or the Truth of our Obfervation, that it is
the common Lot of the beft Men to be involved in
Difficulties, to be preffed with Afflictions, and to
meet with many Things which difcourage and dif-
quiet their Minds. I might begin with Adam him-
O 4 feif,

Il6 SERMON X

felf, the Father of Mankind, who, not to mention
the Lofs ot his Paradife as the juft Punifhment of
his Apoftacy, and whom, notwithstanding his iatal
Tranfgreflion, wc mud (till reckon of the Number
of the Saints ; the Promife of the Meiftas being
made to him, and of whom all the believing Pare
of his Pofterity fprang as well as the vicious and re-
probate : Adam, I fay, who slides the Lofs of Pa-t-
rad ifc was involved in many fubfequent Miferies
and Afflictions, having two Sons, he loft the bed
of them, and that in a very tragical Manner by the
Hand of his own wicked Brother, and what greater
Affliction, arter his Exclulion out ot Paradife, could
befal him, than to loie fuch a Son, the Seed by
*whom he hoped the Meflias mould come; and to lofe
him by fuch a Hand, and for fuch a Caufe ? Surely
the Affliction muft needs have been very fharp and
cutting. I might mention Noah, who is the next
of the Patriarchs, of whom we have many Things
fully related in Scripture Hiftory, how many were
the Troubles of this good Man ? He had a whole
World, and their wicked Manners to combatewith:
He was a Preacher of Right eoufnefs to them for an
hundred and twenty Years ; and no doubt, which
is the common Lot of his Succeilbrs in that Galling,
He rrlet with much Contempt and Contradiction ;
many Flouts and Jeers, as a crack-brained whimfi-
cal forebodding Fool, who would prepare an Ark
for fo improbable an Event as that of an univerfal
Deluge. And when the Deluge was over, how foon
did he meet with new Afflictions from his profane
Son Ham ? Tho' indeed his own Inadvertancy, if
not Intemperance, was the Occalion of it. And then
for the io\\owin%?iiixi!Lrc\-\s,Abrabatn,J{aac and Jacob
and their Friend and contemporary tot ; none, of

them

on PfaL xlii. n. 217

them wanted their Trials and Afflictions, and fome
of them had them to a very high Degree : Particu-
larly Jacob, as the whole Hiftory of his Life gives
an Account in all the States and Periods of it ; and
as he himfclf, when an old Man, telis Pharaoh,
Gen. xlvii, o. Few and evil have the Days of my
Pilgrimage been, and have not attained to the Days
of the Tears of the Pilgrimage of my Fathers.
Mofes again was a Man who furYeredmuch Afflicti-
on, as the Apoftle to the Hebrews fays, He chofe
rather to fuffer Affliclion with the People of God,
than to enjoy the Pleafures of Sin for a Seafon. And
if we take in his Contemporary, as he is commonly
reckoned, Job, he (lands famous to this Day both
for Afflictions and Patience. David went through
a long Scene of Troubles, before he arrived at the
Crown of Jfrael which God had promifedto him :
And, which was yet forer, in his old Age he re-
ceived a violent Shock from the Treafon and Re-
bellion of his unnatural Son Abfolam ; Lord remem-
ber David and all his Afflictions, was one of the
AddreiTes the Church in his or his Son's Days were
^aught to make, in that Song of Degrees, Pfal.
exxxii. 1. Tis faid of the Prophtt Ifaiab that he
was fawn afiinder. The Prophet Jeremiah wrote
Lament ationsy and fuftered lamentable Things, as
he fays of himfeif, / am the Man who have feen
Affliction by the Rod of his Wrath. And we know
what Hazards the Prophet Daniel with his Friends
did run, had not God miraculoutiy interpofed for
their Deliverance. In fhort, to know what was thq
Lot of many of the beft of God's Saints under the
Old Teftaraent, we need do no more than read the
Account which the Apoftle to the Hebrew* gives

of

Zi8 SERMON X.

of them in the xi. Chap, from Verfe $6. to the
End.

This was the Lot of the Old Teftament Saints.
And if we confult the Wiirings of the New Tefta-
ment, and other Monuments of Church Antiquity,
we will find that the New Teftament Saints fared
nothing better : For, for feveral hundred Years
after Chrift, the New Teftament Church waded
through a Sea of Blood; fuftained ten great and
dreadful Perfections, which few or none that pro-
feffed Chriftianity efcaped fmarting by, befides the
many leffer and more tranfienr Storms that Chri-
ftians were then expofed to. And this was nothing
more than was prefmifed them by Chrift, and fore-
told by his Apoftles, who alfo went before them
in a Way of Suffering, and fell all of them Victims
to the Rage of their Enemies, and were Martyrs
for the holy Religion they profeffed : And were all,
in Conformity to their Lord, either through their
whole Life, or at leaft in many Inftances of it,
Men of Sorrows, and acquainted with Griefs.

And to this Day, were we to number the Voices
t>f the Godly for that End, fhould we not find them
declaring each of them, from their own Experience,
that many and various either are, or fometimes
have been, their Afflictions and Trials, many and
various the Cau fes and Occafions of the Discourage-
ments and Difquiet of their Minds ? Bodily Pains
and SicknefTes, (harp or languishing Difeafes, pinch-
ing Straits and Wants, the Lofs of dear Relations
and Friends, Disappointments and crofs Accidents
in their Fortunes and fecular Interefts, are Af-
flictions common to the Godly and the Wicked,
tho* the former frequently have the largeft Share
Jhereof : Belides the many Caufes of their Spiritual

Trouble

on Pial. xlii. n. 219

Trouble peculiar to themfelves, their own Sins and
the Sins of others they are bound to bewail, the
Workings and Prevailings of their Corruptions over
them, the Hidings of God's Face from them, the
Bufferings of Satan, the fierce Affaults of Tempta-
tions, the Decay of Piety, the Hazards and
Troubles of the Church of Chrift and Interefts of
Religion, and the like; Thefe, I fay, with many
others, are the Affti&ions which the bell of God's
Saints are in this Life exercifed with, fome in one
Sainr, fome in another, fome in fewer, fome in
more, fome in a leffer and fome in a greater De-
gree. But I believe there are few or none alto-
gether free of them, yea without their own con-?
fiderable Share : For Man is horn to Trouble, as
the Sparks fly upward^ but efpecially many are the
Troubles of the Juft, many are the Caufes of his
Difcouragement and Difquiet of Mind.

But I fhail not infill further on the Proof of a
Point fo plain and evident : But proceed rather in
the I. Place, To aflign a few Reafons why God
is plcafed thus to bring upon his Saints and People
many Troubles and Afflictions, which prove Caufes
of Difcouragement and Difquiet of Mind to them :
And, II. To make Application in a few Infe-
rences'.

I. I (hall aflign a few Reafons why God is pieafed
to vifk his People, in this Life, with many Thing*
which prove Caufes of much Difcouragement and
Difquiet of Mind to them. For tho' we cannot
account thorowly for the Condud: of Divine Pro-
vidence, which is a great My fiery in this Life, and
will not be perfectly known till the Day of Reve-
lations, when the future Scene fhall be opened, and
the whole Myftery of the antecedent Providence of

God

210 SERMON X.

God unriddled : Yet there may be feveral Things
condefcended on, as wife and good Reafons of this
particular Adminiftration of Divine Providence, in
differing the Godly to meet with many Things in
this Lire, which prove Caufes of much Difcourage-
ment and Difquiet ofc Mind to them.

i. God is fometimes pleafed to tryfl: his Saints
with AfHi&ions and Trouble in this Life, as
Chaftifements for their Sins and Mifcarriages : For
Affliction cometb not forth of the Duft, neither doth
^trouble fpring out of the Ground, that is, they are
not Things merely contingent or caufelefs on our
Part, but our Sins and Mifcarriages procure them
to us. $*he Lord doth not afflicl willingly, nor
grieve the Children of Men : He is too good a'Be-
mg to defire, and too great to need to minifter to
his own Pleafure and Happinefs by our Affliction
and Trouble ; they aire the Sins and Tranfgreflions
of God's People that make him afflicl them, and
lie ads a kind and fatherly Part towards them
when he does fo : And therefore you have it a Part,
even of the Tenor of his Covenant with them, in
that lxxxix. Pfalm from Verfe 28. where fpeaking
of David and his Poflerity, under which as a Type
Chrift and Believers are commonly reckoned to be
underftood, fays the Lord, My Mercy will I keep
for him for evermore, and my Covenant Jhall ftand
faft with him ; If his Children for fake my Law,
and walk not in my Judgments ; if they break my
Statutes, and keep not my Commandments, then
will I vifit their ^ranfgrejjions with the Kod%
and their Iniquities with Stripes \ neverthelefs my
L<ming-kindnefs will I not utterly take from him, nor
fuffer my Faithfulnefs to fail. It is a fatherly Part
to correct, an Ad of paternal Affection and Care :

And

on Pfal. xlii. it; m

And therefore you have the Apoftle to the Hebrews
encouraging Chriftians to bear their Affli&ions and
Trials, from this Confideration, that they were
the Indications of God's fatherly Love to them,
Heb. xii. 5, 10. And ye have forgotten the Exhor-
tation which fpeaketb unto you as unto Children,
My Son, defpi/e not thou the Chafiening of the Lord%
nor faint when thou art rebuked of him : For they
verily for a few Days cbaftned us after their own
Pleafure ; but he for our Profit , that we might be
Partakers of his Holinefs.

2. God brings Afflictions and Troubles upon
his People, fuch Things as difcourage and difquiec
their Minds, not only for the Correction and Pu-
nifhment of their Faults, their Sins that are paft £
but alfo to prevent their finning and mifcarrying
for the future. There is in the beft of God's Saints
that Nfeafure of Corruption ftill remaining, even
after their higheft Attainments in San&incatiori
and Holinefs, which, if it were not curbed and re-
ftrained, would undoubtedly carry them out
to the doing of many Things to the Difhonour of
God, and to the Prejudice of their own beft and
deareft Interefts ; many have been the woful In-
fiances of this in the Practice and Experience of the
beft of God's Saints : But now one Way by which
God bridles and reftrains, fubdues and mortifies
the Corruptions of his People, is by fending Af-
flictions and Troubles upon them, bringing them
under fuch Circumftanccs as are grievous and
preffing ,• and this deadens the Life and Power of
their Corruptions, and confequcntly preferves them
from the actual Outbreakings of them : And there-
fore we have the Pfalmift David making this Ac-
knowledgment of the happy Effects of his Afflictions

upon

W SERMON X

Upon -him, Pfal.cxix. 6j. Before J was affiittei I
want afiray ; but now have I kept thy Word ; and
yer. 71. It is good for me that I have been afflified,
that I might learn thy Statutes. It has always been
juftly obferved, that Mai are apter to mifcarry in
fL pro/perous than in an adverfe and affli&ed State :
When was it that Noah became guilty of Intem-
perance ? Not when flint up in the Ark, and
toffed upon the Face of the Deep ,• but when the
Deluge and all Fears of it were now over, when
the Heavens were grown fetene again, the Rain-
bow, the Token of God's Covenant of Peace with
him, arched over his Head, when the Earth was
grown verdant, fruitful and teeming again, and he
had planted a Vine-yard and drunk of the Wine of
it. When was it that David fell into the two foul
Crimes of Adultery and Murder ? Not when
Runted like a Partridge upon the Mountains, as he
fays of himfelf, by the periecuting Malice of Saul >
for then his Confcience was fo tender, that bis
Heart fmote ' him for cutting off the Skirt of his
Enemy's Garment, when he had an Opportunity
of taking away his Life, and was befldes inftigated
to it : But it was that he thus fhamcfully mif-
carried, when fet upon the Throne, and in the quiet
and peaceful Poifeffion o£ the Kingdom of Ifraeh
When was it, to add no more, that even good
HeZekiab's Heart was lifted up with Pride ?
Not when Senacherib and his mighty Hofts were
marching againft him ; when Rabfakeh one of his
Captains came ciofs to the Walls of Jerufalem and
railed againft him, and bade a Defiance, not only
to the Men, but to the God of Jfrael, which
brought Hezekiab into no fmall Diftrefs, as ap-
pear* from the humble and fervent Prayer he poured

ou{

on Pfal. xlii. n. 2,2,5

out to God upon that Occafion : But the Time
when Hezekiab (o far miftook hirnfelf, was after
his wonderful Deliverance from a mortal Sicknefs,
when he had a new Leafe of Life granted him, and
a Miracle wrought to confirm him in the Be-
lief of it.

So that, I fay, Men are always more apt to
mifcarry in Profperity than in Adverfity: In cold
and boifterous ftormy Weather Men keep their
Cloaths fa ft about them, but in Summer and Sun-
ihine the very Heat will make them throw thein
away. So is fr as to their good Behaviour in
the different States of Profperity and Adverfity,
when they are in Affli&ion and Trouble, attacked
with fevere Trials that rifle them of their Peace
and Quiet, then they are ready to take hold of
Religion, that they may be fupported and fortified
by the Confolations thereof, when deftitute of other
Comforts : But when their State is changed to the
better, and the Sun-mine of Profperity warms
them, then they are apt to neglect and throw away
Religion, as being happy enough as they reckon
without it. So that God, to prevent his Peopled
Mifcarriages, fends Affli&ions upon them, to keep
them in an even Ballance, that they may neither
be too much funk nor exalted : He tempers their
Lot with a Mixture of Joys and Sorrows, Croffes.
and Comforts : He ufes Afflictions as a neceffary
healthful Medicine for curing the Diftempers of their
Souls: He ufes them as the Means of fubduing and
heming in their Corruptions, which would other-
wife carry them head-long into many foul Misde-
meanours ; Particularly, and in the

ift Place, By this Means he humbles their Pride,
and let$ them fee what a poor, weak, feeble Crea-
ture

Z24 SERMON X.

turc Man is, whom he can crufh by a Touch of
his Finger ; and that therefore it is Fully exalted to
Madneis tor Man to exalt himfelf againft God ;
that we fhould not boaft of any Thing we are or
have, or pride our felves in any Excellency or Ad-
vantage we poflefs, for God can foon blait the beft
of our Enjoyments, and make us and all that we
have very infignificant. How eftt&ually was Ne-
bucbadeezztr's Pride humbled by the diimal Stroke
that God fent upon him ? When thou with Re-
lukes do/i correel Man for Iniquity, thou makeft
his Beauty to con fume away like a Moth \ purely
every Man is Vanity.

2. By Afflictions God rebutes and mortifies the
Senfuality of Men. Afflictions are a Zborn in the
Fte/b, which pains and galls Mens Minds, finks
the Relifti of fenfual Enjoyments, and makes Men
lefs eager in the Purfuit of them : For painful Sen-
fations, diverting a Man's Thoughts, and en-
grofling them as much as thofc of Pleafure can do,
the more he feels of the one, the lefs he is capable
to feel of the other. What is more ufual than to
fee thofe, who, when their Health and Affluence,
and other Bleflings of Profperity rurnifli them out
for it, let a Loofe to themfelves in the Ufe of fen-
fual GratificationSjfwimming in the pleafant Streams
of Luxury, and following the Swing of their Lulls ?
What, I lay, is more ufual than to fee thefe fame
Perfons, when Afflictions and Troubles come upon
them, when they are pained with Sicknefs or pinched
with Wants, or any Way deje&ed or difquieted in
their Minds through crofs Events, unfavourable and
unexpected Accidents and Difappointments ; what is
more ufual than to fee them grow fulkn and mo-
rofe, abftemiousand temperate, fobcr and morti-
fied

on Pfal. xlii. n. iz^.

fied> and in Appearance very much altered front
what they were ? Now there being a great Deal of
the Root and Seeds of Serifuality, even in the bcft
or God's Saints, God thinks fit to Lame and ftarve
them, and to bear down tlic Workings thereof, by
fending AfRi&ions and Difcouragements of one
Sort or another upon them.

3. By Means of Afflictions, and fucri Things a3
are difcouraging and difquicting to Men's Minds,
he curbs ; and, in his own Saints, in a great Mea-
sure, cures their Earthly-mindednefs. There is no
greater Enemy to the Life of Religion than the
Love of the World : For fince Man's Apoitacy,
the two great Rivals of his Affection are God
and the World, the Creator and the Creature ;
and which ever of thefe two gets Pofleflion of his
Heart, the other is fliut to the Doors. And there-
fore the Apoftle John cautions Chriftians againft
the immoderate Love oi: the World, as being a
Thing wholly inconfitteiit with the juft Love of
"God : Little Children, love not the World y neither"
the ^things of the World ; if any Man love the
World, the Love of the Father is not in him, 1 John
ii. 15. God and Mammon , as our Saviour fays, are
two fuch Matters as 110 Man Can dutifully ferve ;
for either he will hate the one, and love the other ,
or elfe he will hold to the one, or defpife the other.
Now there being but too much of this Principle
of Earthly-mindednefs, or of the Love of the World
remaining in the beft of Grd's Saints, they being in-
clined to admire and dote upon them, and to place too
much of their Happinefs in the Enjoyment of them:
Therefore, for the curbing and curing of this greac
and dangerous Evil in them, God is pleafed to
Vol. II. P fend

Zl6 SERMON X.

Tend Afflictions and difcouraging Events upon them*
to wean their Hearts from the Love or" die World ;
to let them fee that there is nothing here to be high-
ly prized and doted upon, nothing that (hould be
immoderately loved and idolized, nothing that can
afford true or lading Contentment and Satisfaction ;
that allThings fublunary are uncertain and perifhing ;
and that even fuch Things as we promife moft to
our felves from, do afford us the greateft Difap-
pointments, and, inllead, of being our greateft Com-
forts, do prove the Caufts or Occafions of our
greateft Affliction and Difquiet ; the wife Man's
Dbfcrvation being thus verified almoft in the Ex-
perience of every one, Vanity of Vanities, all is Va-
nity and Vexation of Spirit.

Now thefe three Heads I have touched upon are
the Sum of all the other Corruptions and Weak-
heffes of Men : For, as the Apoftle John fays, AB
that is in the World is the Lull of the Fkjb% the
Luft of the Eye, and tJje Pride of Life. Men's
Pride, Senfuality and Worldly-mindednefs are rhc
Sources, and the Sum of all their other Corruptions
and Vices that lodge in their Hearts, or break
out in their Lives : For the curbing, mortifying
and reftraining of which, God fends Afflictions
and Troubles upon them, many fuch Things as
very much difcourage and annoy their Hearts, and
difquiet their Minds ; and therefore, having in-
ftanced. thefe in Lieu of all others, I fliall not de-
feend to, further Particulars upon this Head ; But
proceed to a

3. Rcafon of God's fending Afflictions and
Trials upon his People, and that is, for the Trial,
Exercilc and Increafe of their Graces ; by Means
of which he himfelf may be much honoured, and

til m-

on Pfal. xlii. n. 217

themfelves reap manifold Advantage*. And, be-
caufe I muft be a little more particular upon thja
Head, in the

ift Place, God fends Afflictions* many dif-
Couraging and vexatious Things upon his People^
for the Ttial and Exercife of tneir Humility, Pa-
tience, Resignation and Submitfion. I put then*
all together, becaufe they are Graces o( great Af-
finity one to another, and cannot be feparated in
the Exercife of them. Now thefe Graces are
amongil the moft neceftary and effential Graces of
the Divine Life : And no Man is thorowly a Chri-
ftian, or a tolerable Proficient in the Practice c?(
Religion and Godlinefs, who is not furnifhed with
them, and that to a conliderable Degree; But
how is this either attair.-d to or made known, but
by the Exercife of them ? For tho' the Seeds and
firft Principles of thefe Graces may be itmifed, as
well as others3 by the Spirit or God into the SouU
of good Men: Yet the Growth and Increafe^,
Strength and Improvement of them, depends in a
great Meafure upon the Exercife ot them ; this be-
ing the Way by which all Habits arrive at Per-
fection. But Afflictions are a Pledge, I may fay,
of thefe Graces, the proper Means of their Exer«*
cife, and confequently of their Improvement and
Increafe ; and therefore it is that the Lord cafts
them fo often into the Lot of his People. Af-
flictions teach them to be humble^ inure them to
Patience and Refignatiori ; make them know their
Dependance upon God, their' Subjection to him5
and what Folly it is for them to contend wich hima-
or to ftruggie againft the Yoke he impofes upon
their Necks ; and being frequently exercifed, they
come to acquire the Habit of g humble, patient,
4 Pa quiet

2Z8 SERMON I

quiet and unconftrained bearing of, and fubmitting
to tiie-AVill of God, which is one of the greatefl
Attaintnents in Religion, one ot the raoft crown-
ing Graces of the Chriftian Life, even when Pa-
tience comes to have her perfect Uork : Ot which
the Apoftle James makes fo great Account, that
he feems to reckon it, as it were, all in All
in Chriftianity, as you have it, Jam. I 2. My
Brethren coimt it Joy, when ye fall into diverfe
ffemptatious, knowing this that the trying of your
Faith worheth Patience ; But let Patience have her
perfeB Work, that ye may he perfetf and entire
wanting wtbing ; as if he had laid, if you have
Patience in Perfection, you want nothing in Chri-
ftian ky.

And then again, As Afflictions areneceflary for
the Exercife of the Graces of Humility and Pa-
tience, in order to their Growth and Improvement ;
fo are they in order to their being difcovered and
made known. It is an eafy Thing for one to pre-
tend to thefe Graces, to think or to fay he has
them ; it is an eafy Thing to bear Afflictions at
a Diftance, to be humble and patient without
Trial ; and the Hypocrite and Pretender to Reli-
gion may herein go as great a Length as the real
and advanced Chriftian : But when the Trial
comes, then the Difference is known, the one
fhrinks and retires with a faint and cowardly Spi-
rit at the near Approach of Afflictions, he is not
able to look it in the Face, but choofes rather to
fin than to fuffer : Or, if the Afflictions be un-
avoidable, he frets, murmurs and complains, rag-
ing againft God and every Thing that is ac-
ceffory to his Trouble ; and is even fometimes
roade to defpair under it, faying, This Evil is of
4 the

%

on PfaL xlii. n. 219

1 the Lord, why JImild I wait any longer ? I do well
to be angry, even unto Death. But the other, the
true Chriftian, as he lays his Account with Af-
flictions and Sufferings in this Life, and lives every
Day in the Expectation thereof; knowing that
even when he is eafed and delivered of one Trouble,
fome other one or more will fucceed in its Room,
and that thus he mull go with the Crofs on his
Back to the Grave, and never have full Refpite till
he come to Heaven the promifed Reft of God's
People : As he, I fay, thus lays his Account with
the coming of AfEidions and Trials, fo when
they are a&ually come, he bears them thorowfy
with all the Fortitude and Gallantry of a heroick
Chriftian Soul. And ihis exceedingly glorifies his
God, in (hewing how refigned he is to his Di£*
pofal : What Homage he can pay him in a Way
of Suffering, 'honours his Saviour whom he follows
in the \\ay of the Crofs ; and, adorns his Pro-
feflion, the ProfefEon of Chriftianity, which is
more efpecially calculated' for a fullering State,
thrives bed in it, and affords Men invincible Succours
and Supports, to enable them to fuffer with an un-
daunted Refolution in Obedience to the Will of
God.

2. God brings Afflictions and difcouraging
Circumftances and Events upon his People, for the
Trial and Encreafe of their Faith, and of their
Love and Fear of God. I put thefe Graces alfo
together, becaufe they are of great Influence one
upon another ; and, in an ingenuous Chriftian Soul,
go always together. Now it is always the Duty
of Men to believe in God ; to reverence and con-
fide in his Providence, and thefe Perfections of his
which are peculiarly employed in the Management

P I oi

1}Q SERMONX,

of it, his Wifdom, Goodnefs and Power. But
theic Ads of Faith are rendered by much the more
illuftrious, when the good Man can exert them,
when Providence feems to go againft him as well as
when it favours him, when it frowns as well as
when it fmiles. To believe in and depend upon
the Providence of God, to be perfuaded of the
Wifdom and Goodnefs of" its Cpndud, whilft we
fhare plentifully of the benign Influences of it,
whilft," as the Apoftle Paul fays wjth Refped to the
Gentile World, He leaves not bimfelf without a
Witnefs towards us, in that he does good and gives
us Rain from Heaven and fruitful Seafons, filling
pur Hearts with Food and Gladnefs, Afts xiv. 17.
To believe in, I fay, and depend upon the Pro-
vidence of God, whilft the Bleflings of it thus drop
down into our Mouths, and we have the fweet
fenfible Effects of it to allure us into the Faith of
it, Is no fuch tranfeendant Virtue; even the
Jfraelites themfelves, for as unbelieving as they
were, could not disbelieve the Power and Good-
nefs of God to provide Food for them in the Wil-
dernefs, whilft they were gathering up the Mannq
and the <§>uai!s. But to believe and confide in the
Providence of God, and to be perfuaded of the
Wifdom and Goodnefs of his Management, when
We are in forlorn and deftitute Circumftances 5
when others who rejoice in our Mifery may fay in-
sultingly, as the Plalruift's Enemies did in the Con-
pest, f^bere is thy God i? Where is now the ReT
ward of thy Religion ? Behold the Iflue of thy
Jlope in God on which you did lay fo much
Strefs ; ft Providence had any Regard to thee^
would it not mere befriend thee, and look more tp
f by Welfare ? To believe thus, J fay, in God an4
* *" his

on Pfal. xlii II. iji

his Providence, when it treats us harfhly as well
as when kindly, when it not only ieems to defeFt
us but to arm kfelf againft us, not only to caft us
off, but even to ly heavy upon us -, this is a nobk
and heroick A& of Faith^ worthy of a good Man
and a Chriftian, who has a real well grounded
Faith in God and his Providence, which none of
the feeming and temporary Negkfts or Afperities
of it can invalidate or ihake. Thus 'tis faid of
Abraham, in that Trial of Faith and Obedience
in offering up his Son lfaac, as well as with Re-
ference to that improbable Promife that was made
to him of his Conception and Birth, that againft
Hope he believed in Hope, that be might become
the Father of many Nations : He believed in Spight
of all the Repugnancies and feeming Impoffibilities,
that ftood in the Way of the Accompliibment of
the Promife. And thus, for the Trial of his
People's Faith, God is pleafcd to fend Affli&ions
upon them, to the End it may be feen, whether
they can believe in his Wifdom and Goodnefs,
that all ^things Jhall work together for Good to them
in the lifue, notwithstanding the prefent frowning
Afped of his Providence towards them, yea and
a&ual fmarting Senfe of its Afflictions and Dii-
penfations.

And thus alfo, further, for the Trial of their
Love as well as of their Faith, is he pleafed to
4eal with them. For a Man to love God, when
he is dandled by him as on the Knees, when he is
treated as a Darling of Providence ; has nothing
but Sweets put into his Cup, without the Mixture
of a bitter Ingredient ; is not a Thing very much
to be admired, for here one's Love, if there be
any Ingenuity at all in his Soul, is in a Man-

P 4 neir

131 SERMON X

tier ravifhed, and, by a ftrong and fweet obliging
Force, neceffarily furrendered as a jr.il Debt to
God. But tor the Chriftian to love God when he
frowns, as well as when he fmiles j to blefs his
Hand when it fhakes the Rod over his Head, yea
and lets him feel the Weight of it, as well as
when his Hand is ftreached out in difpenfing Blef-
fings unto him ; when he can fay, Good is the
Will of the Lord% in the word Cafe as well as in
the bed ; ?fbe Lord giveth, the Lord taketb ;
llejftd be the Name of the Lord : That, I fay, is
the Proof a true, filial and ingenuous, as well as
a ftrong and feraphick, Love or God. As the
Apoille to this Pu'pofe cxprcflls himfelf, Ro??i. viii.
35. to the Clofe. All which may be sunderftood
asfpoken, not only of Gcd's Love to us, but alfo
of our Love to hirn.

Yea by this Means alfo God tries and txereifes
the ingenuous and filial Fear of his Children.
The beft Men if Things went always with them
to their Mind, would be ready to forget both God
and themfelvesj and, through a finful Liberty,
they would afTume, would do many Things alto-
gether unworthy of them; as we even iee they
many Times do notwithstanding all that can be
done by Way of Prevention : And therefore a wife
and merciful God, to awaken a more lively Senfe
of himfelf upon the Minds ot his Children, and to
make them look the better about them, and confider
what they do, is pleafed frequently to chaftifc and
correct them -by the* Aifli&icns he fends upon them.
And then, for I hafte to be done,

^db And laftly on*this Head, God is pleafed to
fend upon his People Afflictions, to bring them many
TiafcS &W difecuraging and perplexing Circum-

ftancrc,

on PfaL xlii; n. 233

fiances, for advancing them in Holinefs, Spiritu-
ality and Heavenly-mindednefs : To make them
more meet for, and more deMrous of being made
Partakers of the Inheritance of the Saints in Light ;
and arriving at that Reft of Joy above, which is fee
before them and promiied to them as the Recomocnce
of their Faithfulhefs, and patient fubmitting to the
Will of God in this Life. Afflictions are in Scrip-
ture frequently compared to a Furnace, becaufc they
are of Ufe to refine Believers from their Corruption
and Drofs, and to make them become more holy
and fpiritual and heavenly-minded : This is among
the happy Efte&s of Afflictions to fuch as attain
to the fandified Ufe of them, they are thereby
fanctiried themfelvcs, their Hearts are thereby
humbled and fanctiried purified and refined, made
more holy, fpiritual and divine, more fit for
Heaven, and more defirous of coming at it. And,
to be fure, in all Cafes, if our Afflictions do not
make us better, they will make us much worfe ;
if they do not mollify, melt down and purify out
Hearts, they will have a contrary Influence upon
us, to cement and confolidate, as it were, our
Hearts and our Corruptions more firmly together.
But happy the Man who comes to the fan&ified,
and, I may fay, fan&ifying Ufe or his Afflictions;
who is thereby made more tame and humble, more
meek and compofed, more patient and refigned,
more holy, fpiritual and divine : Whole Afflictions
convince him of the Vanity of the World, raife
his Heart above it, inflame him with the Love of
Heaven as- being the only Place of his Reft and
Triumph, where all fears jloall be for ever wiped
from his Eyes, and all Sorrow fhall be for ever ba-
rufhed from his Hearty where Sighing and Sorrow

fhall

%$$ SERMON X

fliall flee away for ever. But thefe Things I may
have Occafion o£ fpeaking to afterwards, and there-
fore fliall not now inlift further upon them.

I thought to have affigned fome other Reafon$
of this Adminiftration of Divine Providence, in
permitting his Saints and People to come under
many Afflictions, many difcouraging and dif-
quieting Things in this Life. Such as this par-
ticularly, that there might be no vifible outward
Difference, to the Advantage of the Godly, be-
tween their Lot in this World and that of the
Wicked : Solomon long fince obferved, Ecclefi
ix. 2. tfbat all things come alike unto all, there u
me Event to the Righteous and the Wicked, to th*
Good and to the Clean, and to the Unclean, to I'm
that facrificeth, and him that facrificeth not ; as i$
the Good, fo is the Sinner, and he that fwearetb,
as be that feareth an Oath. And by fuch a
promifcuous Procedure does the Providence of God
manage Things in this Life, for various, wife and
good Reafons that might be afligncd, befides thefe
already mentioned. As,

i. Hereby God maintains fuch a Meafure of
.Unity and Concord betwixt Men of both Sorts, I
mean the Righteous and Wicked, as is necefiary
for the Prefervation of Society and Government
in the World. Whilft Men are thus promifcu-
oufly dealt withal, and there is no external Badge
of the Good-will of Providence to the one more
than to the other, the Wicked are made lefs to
envy and perfecute the Good for their Goodnefs,
than otherwife they probably would do, did Pro-
vidence only fmile on them, and teftify its Regards
to them : As we fee in the Cafe of the two Bro-
thers, Cain and Abel\ the latter of whom, and

the

on Pfal. xlii. n. 135

the good Man, fell a Sacrifice himfelf to his Brothers
Hatred and Malice, becaufe God had, by fome
Symbol or Expreffion, teuYified his Regard to lirs
Offering more than to his Brother and Murderer
Cain's. And the Godly again are hereby kept from
judging and condemning, and fleeing from the
Wicked : So much as they otherwif: could not but
do, were it by any viftblc Mark of Biftin&bn
made plain who are the only good, and who are
reprobate and wicked. But whilft Things ^o on
at fuch a promifcuous Rate, as they do m the Pro-
vidence of God, the Godly are thereby ta.;; :
to judge charitably of the Wicked, and no*. >
fhun innocent Communion with them; ucc j
God doth not yet make it to appear, whe .hall
be finally wicked and reprobate, and wno not.
Thus God will have the Tares ^nd the Wheat :j
grow together in one Field till che Time of Reap-
ing come, and then fhall be the great Day of DiU
crimination, and the proper Seafonof Rewards and
Puniihments.

2. God permits it to be, allows Things to befal
good and bad Men in a promifcuous Manner ia
this Life, to the End that Men's Choice of Reli-
gion might be the more free, proceeding not fo
much from Motives of temporary Advantage, as
from the native Charms, the intrinfick Beauties
and Excellencies of Religion and Godlinefs : To-
gether witn the chief Rewards of it, which are
fuch as ly in another World ; which muft be em-
braced by Faith, and are not the Objects of prer
fent and fenfible Enjoyment. If the Wicked were
the only happy Men in this World, 'tis to be fear-
ed :hat more would be fcarred from Religion than
yecare; and ihe bringing over one to the Practice

of

i]6

SERMON X.

of Godlinefs, would be a much harder Conqucft
than yet it is : And if the Godly were the only
happy in this World, tho' the Number of the truly
fuch would be the fame, yet the Clafs of Hypo-
crites would be prodigioufly encreafed. That there-
fore Men may not be fcarred from Religion for the
Want of temporal Encouragements, nor yet make
Choice merely for the Sake thereof, he is pleafcd to
adminifter his Providence in fuch a Manner, as
none (hall know, if they look merely to external
Advantages, who are the Godly, who are the
Wicked. Nay, that ftlfiih and worldly Principles
might have the lead: Interefl in Religion, and the*
Choice a Man makes of it, he hath call the Bal-
lance much on the Side of the Wicked ; For, tho*
Godlinefs is profitable unto all Vh'wgs, and has the
Promife, both of the Life that now is, and that
which is to come; yet, generally fpeaking, they
are the Ungodly who prufper moll in this World :
And they are not to be much envied, it being all
the Heaven they have to expect j as our Saviour
teaches in the Parable, where Abraham is reprefent-
ed as faying to the rich Man, Remember Son, that
thou in thy Lifetime receivedjl thy good things, and
likewife Lazarus evil things \ but now he is com-
forted, and thou art ' tormented. I come now to
make a few Inferences.

i . Is it fo that the Lot of the belt of God's People
is to meet with many Things in this Lite, which
difcourage and difquiet their Minds ; Then we may
fee the infinite Wifdom of God, in the Way which
he takes in training up his Children for the En-
joyment of their heavenly Inheritance. Some of us
may be apt to imagine that God (hould deal with
his People as they do with their own Children,

fondly

on Pfal. xlii. i r. 237

fondly indulging them in whatever may gratify their
peevifh Humour, and pbafe their uncoward Minds :
But Gods Ways are not as out Ways, he is wifer
for our Good than we our felves; he knows that to
indulge us in our Humours and Inclinations would
be to ruin us, and that to make us fwim in con-
ftant Pkafure, would be to link us into evei lading
Pain and Mifery : And therefore, wifely for us as
well as for his own Honour and Glory, he kes fit
to exercife us frequently with Trouble and Pain,
and makes it a ftaced Rule of his Administration,
i:\atif we be without Cbaftifement, whereof all his
Children are Partakers, then are we Baftards, and
not Sous.

2. This may likewife fliew us the Perverfenefs of
our own Natures, who are fo backward and un-
willing to fubmit to Afflictions, when our heavenly
Father, for fo wife and juft Reafons, meafures
them unto us. He in Faith: ulntfs and Love to our
Souls afflicts us, and we, like Bullocks unaccuftom-
ed to the loke, are apt to withdraw our Necks from
it, and even, by murmuring and repining, to kick
againft him who puts it on in Love to our Souls,
How ihall we be afhamed when we fnsll afterward
fee the Scheme of the Divine Admr;i(lration com-
pleated, and therein perceive that our Afflictions
were full as neceflary for bringing us to Glory as
Eafe and Profperity.

3. Fromti \\$ we may learn what Habit of Mind
we ought to be of while in this World. Every
wife and good Man ought to fuit his Mind unto
his Condition, and to endeavour to acquic himfelf
as becomes him in the Circumiiance in which he
is placed. Now our infinitely wife God, has feen
fit to make our Life in this World a Life of Trouble

and

238 SERMON X.

and Affliction : And therefore we ought always to
be ready to fuflfer as well as to enjoy ; to endure
Pain and Hardihips as weU as to fwim in Pleafure ;
to cxercife Patience under Calamities, 2s well as to
rejoice in rheSun-lhine of the Divine Favour : In
a Word as we are Pilgrims and Strangers in this
our prefent ^tate, we ought to be willing and con-
tent to bear all the Inccnvenicncies of a State of fo-
journing, in the Hopes of our being fhorrly admit-
ted into our Father's Houfe, where all our Pains
and Sorrows fhall be for ever ended, and everlaft-
ing Peace and Joy fhall fucceed in their Place.

4. From this let us learn, not to defpife thofc
who are in Affliction, nor think the worfe of them
upon Account of it. We fee that it is God's ordi-
nary Way with his People to viflt them with
Trouble: Why then flio-jsld we defpife our Bre-
thren upon Account of it ? Indeed, Affli&ion or
Profperity make not a Man a whit more or lefs
valuable : If he be profperous he is not, properly
fpeaking, the better ,- and if he be affli&ed he is not
really the worfe : A Pearl in the Bottom of the
Eaftern Ocean is not lefs valuable, than when ic is
ufed as an Ornament ; the real Worth of any Man
does not confift in the Profperity and Splendor of
his outward Condition, but in the inward Light
ana Purity of his Nature, and in the Holinefs of
his Life : A Man bleffed with thefe God-like Qua-
lities, is more honourable in Rags and Fetters than
a Man deftitute of them fitting upon a Throne in
Purple Robes : Lazarus at the rich Man's Gate,
loaded with various .ifflidtions, was indeed more
honourable, and his End mort happy, than the
rich Man himftlf cloatbed in Purple and fine Linnen,
and faring fumfl notify every Day,

New

on Pfal. xlii. II. IJ9

Now may God himfelf give us Grace and Wif-
dom to form a juft Eftimate of Things as they
really are, and not to be impofed upon by fpecious
external Shews of Things ; and not to judge *c-
cordivg to outward appearance \ hut to judge rigbte*
ous Judgment : And to be always firmly perfuaded,
notwithitanding of our ftrong Prejudices, that
blejfed is the Man whom the Lord cbajlenetb, and
ttacbetb out of bis Law.
-

SER-

Z4°

s

SERMON XI.

Psalm, xlii. it.

Why art thou cafl down, 0 my Soul ? And
why art thou difquieted within me?
Hope thou in God, for IJJjall yet praife
him, who is the Health of my Counte-
nance, and my God.

H E fecond Obfervation which I made
from thefe Words, lad Lord's Day,
was, That a good Man fhould oppofe
and drive againd all his Difcourage-
ments, and endeavour to reafon and
chide himfelf out of them ; fo does the Pfalmift in
the Text, who expoftulatcs the Matter with his
own Soul, and drives to overcome and furmount
his prefent Difcoura^ements, by the Affiftance of ?.
firm and unfliaken Hope in God: iVhy art tl
caft down, O my Soul ? H'by art thou difquieted
within me? Hope tbou in God, for I /ball yet pratfe
bimy who is the Health of my Countenance, and my
God. And this has been the Practice of others of
Qod's Saints, particularly the godly Man Afapb,

on Pfai. xlii. n. 241

in that lxxvii. Pfalm> who, as it appears from th«
doleful Complaints he makes there, was under
great Difcouragements, very heavy Afflictions and
PrefTures. Verfe 7th, Will the Lord caft off for ever ?
And will be be favourable no more ? But how does
he behave under thcfc his Difcouragements ? Does
he ly hopelefs and defpairing under them ? No, but
he challengeth and correcteth himfelf, and endea-
vours to throw them oft", as it follows Vcrfe 10.
And I fatd this is mine Infirmity, thus to defpond
and complain of God is my VVeaknefs and my
Fault ; / will remember the Tears of the right Hani
eftbe moft High, I will remember the Works of the
Lord, furely I will remember thy Wonders of old :
That is, I will reflect on the Experiences which I,
and others of his Saints, have had of his Goodnefs
in former Times, and I will from thence encourage
my felt ftiil to confide in him. / had faint fays
the Pfaimift, Pfal. xxvii. 13, 14. unlefs I bad be-
lieved to fee the Goodnefs of the Lord in the Land of
the Living : Wait on the Lvrdy be of good Courage,
and he JJjall ftrengthen thine Hearty yea waity 1
fay, upon the Lord. And Pfal. xxxvii. 1. he gives
a very ufeful Advice much to the fame Purpofe,
Fret not thy felf becaufe of evil Doers, neither be
thou envious agamft the Workers of Iniquity, for thej
fhall foon be cut down as the Grafs, and wither as
the green Herb ; ^fruft in the Lord and do good, fo
(halt thou dwell in the Landt and verily thou Jbalt
be fed: And Verfe 7th, Reft in the Lord, and
wait patiently for him, fret not thy felf becaufe of
him who profpereth in his Way, becaufe of the Man
who bringeth wicked Devices to pafs.

Now in handling of this Argument, all that I fhall
do fhall be, I. To lay down a few Things,^ the

Vol. II. (^ Triri-

Up, SERMON XL

Principles or Grounds, on which a good Man may,
and ought to reafon and chide himfelf out of his
Difcouragements. II. To enforce the fame by a
few Confiderations more to the fame Purpofe ; II L
Subjoin a few Advices for your Direction.

I. I fliall lay down a few Principles or Grounds
on which the good Man may, and ought to reafon
and chide himfelf out of all his Difcouragements.
And

i. The ferious and firm Be'ief and Perfua-
fion of the over-ruling Power, and Wifdorn and
Goodnefs of Divine Providence, is one Ground or
Consideration of great Force to this Eftecl: ; and
which ought to be thus improven by every good
Man, for the quieting of his Mind under all his
Troubles, and to make him fhakc oft and overcome
all his Difcouragements. For if we believe indeed
that the Lord reignetb, that his Providence fuper-
intendeth all the Affairs of Mankind, and concern-
eth itfelf about every particular Event, fo that there
is not the lead Accident falls out, without the wife
Direction of him who maketh every Thing beauti*
ful in its Seafon, and who is wonderful in Council
and excellent in Working; if we believe this feriouf-
ly, it cannot but be of great Force to quiet our
Minds, and make us fhake off our Difcourage-
ments under the various Troubles with which wc
may be prefled. And tho* fome particular Difpcn-
fations towards us may feem ar prefent to be very
difficult and obfeure, His Judgments in many In-
(lanccs bdngunfearcbable, and lis IVays paft find-
ing, out ; yet, being under the Management of an
infinitely wrife and good Being, who knows our
State, and is deeply concerned for us, we may be
molt fure that thefc Difpenfations, which wc can-
4 not

on PfaJ. xlifr if. 145

not unriddle, d p proceed upon the wifeft and beft
Rcafons, and to the greateft and beft Ends, and
that there is an excellent Contrivance in them all ;
Tho* Clouds and Darknefs are round about him, yet
Kighteoufnefs and Judgment are the Habitation of
his Vbrone.

More efpecially, may this Consideration be of
Force to quiet the Mind of every good Man, and
to make him rcafon and chide himfelf out of his
Difcouragements, when he conliders the particular:
Intereft that he has in the Care of Divine Provi-
dence: For tho' God makes the Benefltes of his
Providence circulate all around, and extend them-
felves far and wide to all Men, both good and bad ;
yet they are the Godly who are the peculiar Ob-
jects of its Tutelage and Care, 'tis for their Safces
that Providence is adminiftred, that God concerns
himfelf with the Government of this lower and
finful World, 'tis for their Behoof that he holds
the whole Chain of fecondCaufes in his own Hand,
and gives them fuch Motions and Turns as fhail be
moil: effe&ual for bringing about their Good and
Advantage in the Ifliie : And tho' the Meafures by
which Providence proceeds, may fometimes feem
Very improbable, nay even con trad idory to the reach-
ing this End ; yet this is a certain Conclusion which
every good Man may depend upon, That all Things
fhall work together for Good to him in the End. The
Godly, I fay, have a peculiar Intereft in the Care
of Divine Providence. / will inftrutt thee and teach
thee in the Way which thou fbalt go, 1 will guide
thee with mine Eye fet upon thee: They are, us it
were, the* Pupils, the dear and tender Charge of
Providence, whence they are faid to be, as the
apples of GqA*$ Eye j the Eyes of the Lord art up-

0** ■#»

2,44 SERMON XI.

cn the Righteous, his Ears are open to their Cry ;
tie Angel %f the Lor A tmampeth round about them
that fear him, and deYvvereth them; O fear the
Lord ye his Saints, there is no Want to them that
fear him ; he hath (aid, I will never leave thee nor
forfake thee, when Father and Mother forfaketb me,
the Lord will take me up ; tho' the Righteous fall
feven tfimcs a Day, the Lord raifeth him up again ;
many are the ZreuMes of the Righteous, hut the
Lord delivereth him mt tf them all With innume-
rable other expreft Declarations and Promifes of
Scripture to the fame Purpofe, importing the pecu-
liar Concern which the Divine Providence has about
the truly Godly, in ali the Eftates and Circurn-
ftances of their Life.

But more efpecially with Reference to their fu-
ture and everlafting Advantage, does the Providence
of God fo manage Things as that may be moft ef-
fectually advanced and fecured. All Things /ball,
as I faid, work together for Good to them in the
Ifliie, and when the future Scene (hall be opened
they (hall be fully convinced of this, when they mall
fee through die whole Contrivance of Divine Pro-
vidence towards them, and be fatisfied of the Good-
nefsand Reafonablenefs, yea and Neceffiry of ever£
particular Occurrence and Event for the promoting
of their everlafting Well-being. And furely, mc-
thinks,the Faith and Perfuafion of this before Hand,
fliodd be enough to quiet their Minds, to make
them chide and reafon themielves out of all their
Difcouragernents, make them pojjefs their Souls
with Patience^ and with a humble Refignation
brook every Trial and Affliction they meet in this
Life; and in every crofs Difpenfation of Providence
to fay,, good is the Will of the Lord, it is good and
4 necef-

on PfaL xlii. ix. 245*

neceffary for my future Happinefs, and one Day
I (hall fee ic beyond Contradiction to have becri
fo.

But then if a Man would expect to derive this
Advantage and Comfort from his Belief of the Pro-
vidence of God, he would be fure that his Belief
of it be ferious and fix'd, and well rooted: For
many there are who give a wavering Affent to this
great Truth, of the being and over-ruling Influence
of Divine Providence ; they are willing to think
there is a Providence, and to build upon the In*
fluence of it for the promoting and profperihg ol
their Interefts ; but then, when Providence goes crofe
to their Expectations, and they are difappdinted of
what they hoped to obtain through its favourable
Influence, they are ready to fay of Providence, as
Brutus in his chagrine Mood faid of Virtue, h is
hut a Name. But Men would beware of entertain-
ing, in the leaft Degree, any fuch impious Reflecti-
ons on the Providence of God ; or doubting, in the
leaft Degree, of the Being and Influence of it : For
this tends not only to the making them lofe all the
Comfort of hoping in God, and confiding in his
Providence ; but to the making them throw off
Religion altogether, the great Foundation and Sup*-
port of which is the Belief of the Being and Provi;
dence of God.

2. Another Principle or Ground upon which the
good Man ought to oppofe and ftrive againft his
Difcouragements, and endeavour to reafon and
chide himfelf out of them, is the Confide ration of
our prefent State as Men and Chriftians; both
which, the one by the Law of our Natures, and
the other by the Law of our Religion, make us liable

1\6 SERMON XI.

to Affli&ions and Sufferings in common with ci-
thers.

Firft, We are Men, and it is the common Con-
dition of Humanity to beexpofed to Afflictions and
Sufferings. Man is bom to Trouble as the Sparks
fly upward, that is, by a natural and unavoidable
Neceflity, and there is no Temptation or Trouble"
befalls us, bur what is common to Men. Omnia
ifta, fays the Philofopher fpeaking of the common
Afflictions of human Life, 'Omnia tfta in longa <vit*9
funt quomodo in longa <via & pulvis & lutum &
flwvia. Thefc Things in a long Life are like Dull
*nd Dirt and Rain in a long Journey ; which it
were a vain Thing for a Man to think, he could
wholly avoid, but that he raiift fometime or other
have his Share of them. Man is a Being of a de-
pendent Nature, intirely fubjeel: to the Difpofal of
God ; and who art thou O Man that rcplieft againft
God, Jhould not the Potter have Power over the
Clay: We claim a Power over the Works of our
own Hands, and think it reafonable for us to do
with our own as we pleafe, our Cloaths, our Houfes,
our Money, or our Lands, and other Things of
vrhich we are Proprietors, we ask no Man's Leave
to difpofe of them at our Pleafurc, to turn them in-
to what Shapes, and to make them ferve what
Ufes we think fit; and muft it not be held as rca-
fonable for God, the fole Proprietor of us and all
Things, we derive our Being and Exiftence from
him, to ferve his own wife Ends and Purpofes by us
without Controul ? God is greater than Man, lays
Elihiiy Job xxxiii. n. Why do(l tbon ftri<vp againfi
him? He gives no Account of any of bis Matters:
As if he had faid, that Man doth ftrangely forget
$us Condition, Jffho by murmuring or repining thinks

S2

on Pfal. xlii. 1 1. 247

to call God to an Account ; Why, he is the Su-
preme Lord of all, and may do whatever he
plcafes.

Befides, that being Men, we arc bound by the
very Noblenefs and Dignities of our Natures, to
bear Afftt&ions with Decorum, and not to faint or
fink under any temporary Difcouragement. God
might have made us Worms inftead of Men, fuch
defpicable Creatures as are below common Notice :
But when he has made us Men, but a little lower
than the Angels, and Lards of the Creation, is it
not a Shame for fuch an one to be a Slave to every
flight Trouble ? That any light Affliction, which is
.hut for a Moment, fhould make our Souls, which
are immortal, to bow down under it ? David was
much aflli&ed with the Thought of God's Conde-
fcenlion, in taking any notice of the State and Af-
fairs of Men, Pfal. viii. 4. Lord, What is Man,
that thou art mindful of him? Or the Son of Man,
that thou fhouldeh vijtt him> Tis a Mercy and a
Condefcenfion to be admired, that God doth fo
much as take Notice of us, though with his Chaf-
tifements ; and therefore ought not to be the Ground
of our Complaint and Difcouragement, but of our
Thankfulnefs and Admiration. We do not think
our felves concern'd to take Notice of every little
Flie or Infed, or the poor Worms under our Feet ;
or, if they ofend us or are naufeating to us, we are
not at Pains gently to tame or chaftifc them, but
either defpife them or crufh them : And that the
infinitely great God, who might either fuffer us to
go on in our Sins without Reftraint till we had
ruined our felves, without doing him any Hurt ; or
who, when we difpleafc him, might deftroy us in a
Moment ; that he fliouid daign with Gentlenefs

QL 4 and

^\% SERMON XL

and Patience to correct and chaftife us for our Mrfdc-
meanours, and that for our own Good as the End
of it, is an A& of Condefcenfion, which we ought
with humble Thankfujnefs to admire and adore.

But idly, As we are Men, fo are weChriftians:
And this is another, and chief Consideration, that
fhould quiet the Mind of every good Man in our
prefent State, make him reafon and chide himfelf
out of his Difcouragements, and bear his Afflicti-
ons and Preflares with Patience and Resignation.
Why now we are the Difciples of the Crofs and the
Followers of Jefus, who was a Man of Sorrows and
acquainted with Grief. 'Tis the very Charter of
Chriftianity, and Condition of our holy Religion,
that we be willing to fuffer when God calls us to
it : If any Man will come after me, fays our Savi-
our, Mat. xvi. 24. let him deny himfelf, and take
tip his Crofs and follow me. This is the very End
of our Chriftian Calling, even hereunto are ye called,
viz. to fuffer; fays the Apoftie, 1 Pet. ii. 21. Be-
caufe Cbrift alfo fuffered for us, leaving us an Ex-
ample that we fhould follow his Steps.

This is one of the Privileges of the Chriftian State,
one of the Favours of Heaven, and Gifts of the
Spirit to Believers, to fuffer : Phil, i 29. To you,
fays the Apoftie, it is given in the Behalf of Chrift,
not only to believe on him, but alfo to fuffer for his
Sake And ABs ix. 15. the Lord fpeaking of the
Apoftie Paul's being a chofen VeJJel to hear his
Name before the -Gentiles and Kings, in the next
Verfe it is reckoned up as another^ Privilege, that
he ihould fuffer many Things for his Name's
Sake.

This is the Chriftran's Joy and Glory, that which
confers a Sore of Divine Glory upon hiia. Beloved,

fays

on Pfal. xlii. ir. 249

fays the Apoftle Peter, i Ep. iv. 12. think it no
firange 2bing concerning the fiery atrial which is to
try you, as though fome drange 'thing happened un-
to you ; But rejoice, in as much as ye are made
Partakers of Chnft's Sufferings ; that when his Glo-
ry frail be revealed, ye alfo may be glad with ex-
ceeding Joy : If ye be reproached for the Name of
Chrifl, happy are ye ; for the Spirit of God and of
Glory refieth upon you.

'fis in this that the Believer's Conformity to
Chrift doth chiefly confift. He was made a perfe<5fc
Saviour through Sufferings, Heb. ii. 10. It became
him, for whom are all things, and by whom are all
^things, in bringing many Sons unto Glory ,to make the
Captain of their Salvation perfefi through Sufferings.

And in this confifts the Believer's Perfection too,
when, as in the forecited Text, he is made Par-
taker of Chrift's Sufferings ; and therefore the A~
poftle Paul tells us, that this was the Thing he
breathed after, and was extrcamly defirous of as his
chief Perfection, that which would make him acon-
fumate Chriftian, Phil. iii. 8. Tea doubtlefs, and 1
count all Things but Lofs for the Excellency of the
Knowledge of Chrifl Jefus my Lord, for whom 1
have fuffered the Lofs of all ^things ; and do count
them but Dung that I may win Chrifl, and be found
in him, not having mine own Right eoufnefs which
is of the Law, but that which is through the Faith
of Chrift, the Kighteoufnefs which is of God by Faith :
That I may know him, and the Power of his Re fur"
region, and the Fellowjhip of his Sufferings ; being
made conformable unto his Death.

And, to add no more, 'tis Suffering here that
will fet the brighteft Crown of Glory on the Chri-
stian's Head hereatter. In that forecited 1 Pet.

iv.

Z50 SERMON XI.

iv. 1 2. Beloved, think it no ftrange Siting concerning
the fiery fatal which is to try you : And Rev. viL
14. 'tis faid of the Saints in Heaven, who are ar-
rayed in white Robes, that thefe are they which came
out of great Tribulation, and have wafbed their
Robes and made them white in the Blood of the
Lamb ; after which you have their Felicity more
fully defcribed, Verfe 15, 17. Therefore are they
lefore the Throne of God, and ferve him Day and
Night in his Temple : And he that fitteth on the
Throne /ball dwell among them. For the Lamb which
is in the midft of the Throne ', Jhall feed them, and
JbaU lead them unto living Fountains of Waters :
And God jhall wipe away all Tears from their Eyes.
So that to fuffer in Obedience to the Will of God,
is not only the Chriftian's Duty but his Privilege,
his Honour and Happinefs, that which confers on
him the Honour of being like the Son of God, and that
which will raife him to a more foil and tranfccndant
Participation of his Glory : To him that overcometh
will 1 grant toj% with me on my Throne, even as lalfo
overcame, and am fet down with my Father on his
Throne. Now the Confideration of all this furcly
fhould be enough to make every good Man, every
Chriftian, to bear his AfHi&ions and Trials with a
triumphant Greatnefs of Soul, the very Heathens
themfelves had an Apprehenfion of this 5 at lead k
fhould be enough to make him reafon and chide
himfelf out of all Defpondency and Difcouragements,
upon the Account of them. But then

3. A third Ground or Principle on which the
good Man ought to oppofe and ft rive again ft his
Difcouragements, and endeavour to reafon and
chide himfelf out of them, is the Confideration of
the many wife and good Ends for which God fends

Affliftions

on Pfal. xlii. Ii. 251

Aifli&iorts and Troubles, many difquieting and
difcouraging Things upon his own People. I in-
filled on this at confiderable Length lad Lord's
Day : And ihall only add, that when a Chriftiau
confidcrs the wife and good Ends of his Afflictions,
he ought furely, inftead 6f murmuring and repining
or being difcouraged under them, with all humble
Thankfulnefs to entertain and improve them : He
ought to pronounce favourably of them, and enter-*
tain them in no other Quality than that of Blefiings*
and Indications of the Love and Favour and pecu-
liar Care of God about him, Job v. 1 7. Behold,
happy is the Man whom God correffeth : Therefor*
defpife not thou the Chaflning of the Almighty. Pfal.
xciv. 12. Bleffed is the Man whom thou cbaftnefi,
O Lord, and teacheft him out of thy Law.

I thought to have mentioned feveral other
Grounds or Principles, on which the good Man
ought to reafon and chide himfelf out of his Dif-
couragements, upon Account of the Troubles and
Afflictions that come upon him, fuch as

1. That Afflictions have always been the Lot o£
the beft of God's Saints, they have all had theic
own Experience and Share of them. This I alfo
infifted on lad Lord's Day, and, by a long Detail,
(hewed that it has always been the Lot of the beft
of^ God's Saints to be involved in Difficulties, prefled
with Affli&ions and Hardships, and to meet with
many Tilings which have difcouraged and difquiet-
ed their Minds. So that the Chriflian who now
meets witn any Trials, or labours under any Af-
fliction or Trouble, cannot fay that his Cafe is
lingular and unprecedented ; no, many are thofc
tirho have gone before him in a Way of Suffering;
aod through much tribulation have entered into the

Kmg-

251 SERMON XL

Kingdom of God: And therefore, from the Confl-
deration of the glorious Examples they have fet be-
fore him, he mould reafon and chide himfelf out of
his Difcouragemems and Defpondency. Why art
thou caft down, O my Soul > Why art thou dtfquieted
within me ? This thorny Road has been beat by
many of God's bed and deareft Saints before me :
And, now that they are arrived at the promifed
Reft of God's People, I may imagine them as
beckening to me from above, Fellow-traveller, Fel-
low-fufferer, bend your Way hitherward ; there is
your Labour, here is your Reft; there are your
Trials, here art your Triumphs : You have no more
Difficulties to encounter with, no greater Afflicti-
ons to graple with, than we, whilft in your militant
and pilgrimage State, had Experience of; but we
overcame and furmounted them all, and now enjoy
the bleffed Fruits of our Labours and Sufferings ,-
faint not, defpond not therefore, but follow us who
through Faith and Patience do now inherit the Pro-
mifes. Which fhould lead me to

Another Ground of Encouragement, whence the
Ghriftian may derive Comfort in his Afflictions, and
by Means of which he may reafon and chide himfelf
out of his Difcouragements, and that is the Confide-
ration of the Promifes of God, which he has made
to his People for their Support and Comfort in Af-
fliction. The whole Word of God is full of fuch
Promifes : And there is not any troublous or af-
flicted State that any Chriftian can be in, but he
may find abundant Promifes fuked to his Cafe, and
it is both his Duty and his Intereft to apply them
to that Purpofc. So the Pfalmift David tells us
be did, Pfal. xciv. 19. In the Multitude of my
^thoughts within me, thy Comfortsy that is, thy

coin-

on Pfal. xlii. II; 2,55

comfortable PnomiTes, delight my Soul : And Pfaf.
cxix. 49. he fays exprefly to this Purpofe, Remem-
ber the Word unto thy Servant, upon which thou
haft caufed me to hope ; ibis is my Comfort in my
Afflifiion, for thy Word bath quickened or given
Lite to me, viz. when I was like to faint with Sor-
row and Defpondency. But proceed we

II. To enforce the Practice of the Duty obfaved
from the Text, <viz. That a good Man ought to
reafon and chide himfclf out of his Difcouragements,
by a few further Confiderations, all to the fame
Purpofe with what you have heard. And

1. Confider whatever are your Afflictions and
Troubles, and the Caufes of your Difcouragement ;
they are ftill far fliorc of what you deferve for your
Sins : And therefore it is very unreafonable for you
to lay them overmuch to Heart, or to be immode-
rately difcouraged or deje&ed under them. This is
the Prophet Jeremiah's Argument, who was a Man
fufficiently exercifed with Afflictions; Lam. iii. 59.
Wherefore doth a living Man complain, a Man for
the Punifhment of his Stns : Wherefore dotb a living
Man complain, intimating that if we are ftill living
Men we are kindly dealt withall ; for the Wages
of Sin is Death, all the Plagues that we are capable
of, either in this or in the other World, being but
the due Reward of Sin. And therefore, as the fame
Prophet fays in the fame third Chap, of the Lamen-
Uton, 12. Ver. It is of the Lord's Mercies that we
are not confumed, becaufe his Companions fail not :
The Words are very emphatical, Mercies in the
plural Number, intimating a Multitude of Favours
in this one Act of Forbearance ; and its Companions
or Bowels for the Nature of them, which fignifies
tender affectionate Mercy : '5tis of the Lord's Mercies

we

Z54 SERMON XL

*we are not confirmed, he might juftly ftrike us dead
in an Ad; of Sin, and make us for ever and irreco-
verably miferable. But we have Reafon to account,
as the Apoflle Peter fays, that the long Suffering of
the Lord is our Salvation ; and to reckon, that we
are evtry Day redeemed anew from the deferved
Strokes of his Juftice, by the friendly Interposition
of his Mercy : Wherefore doth a living Man com-
flain, a Man for the Punifhment of his Sinsi
Which feems to impiy, that if he be but a Man, if
he have but rational Principles, he muft needs ac-
knowledge the Equity of being punifhed for Sin :
Even the Thief on the Crofs, had fo much Ingenui-
ty as to confefs it reafonable, that both he and his
Fellow fhould fubmit to the juft Punifhment of their
Crimes. But then when we are punifloed lefs than out
Iniquities do deferve, when we bear not the thoufand
thoufand Part of the mifery due to us for them,
furely this ought to flop the Mouth of all Com-
plaints, and make us with Submiffion and Thank-
fulnefs acknowledge, with the Church Pfal. ciii.
8. ihe Lord is merciful and gracious , flow to
anger , and plenteous in Mercy * he will not always
thtde, neither will he keep his Anger for ever j he
lath not dealt with us after our Sins, nor rewarded
us according to our Iniquities. That is a remarkable
Story in the 42. Chap, of Genejis, to fhew that
this Confideration of the Dcfert of cur own Sins, is
a very powerful Means to pacify our Minds againft
all Impatience under Sufferings ,• The Story con-
cerning Jofeph's Brethren, who coming into Egypt
to buy Corn, were there very roughly treated, ac-
cufed for Spies, and clapt into Prifon ; fo that one
would have thought, they had all Reafon to fret and
rage at fuch hard andunjuft Dealing: And yet wc

find

on Pfal. xlii. n. I5J

find their Carriage to have been very humble and
patient ; but what that was which made them fo,
the 2 1 ft Verfe of that Chapter informs us, they re-
membered their Cruelty to their Brother Jofepb,
and that brought them to acknowledge this Diftrefc
to be defervedly come upon them, becaufe they had
not pitied their Brother when be befougbt them in
the Auguijh of bis Soul. The like Consideration
did ftop Job in his Complaint after all his high
Pleadings and Arguings with God -, he no fooner
thought on his own Vilenefs but he was prefently
filenced, Behold J am vile, what Jhall I anfwer
thee, I will lay my Hand upon my Mouth. So, I
fay, you would confider the Defert of our Sins, and
then it will appear that your Condition is not at
any Time fo bad, but you have deferved it ihould
be worfe.

2. To preferve you from Impatience and mur-
muring under your Affli&ions, and to help you to
rcafon and chide your felves out of your Difcourage-
ments, as the Pfalmift does in the Text, confider and
think on the Mercies you enjoy as well as the Evils
you furTer, and you will find that the one doth far o-
ver-balance the other. Tho' many are the troubles of
the Righteous, yet many are his Mercies and Com-
forts too, and thofe both temporal and fpiritual :
Yea commonly the former bears but fmall Proportion
to the latter, for, befides the manifold temporal
Advantages which every good Man is in fomc Mea-
furc pofleffed of in common with other Men, how
many and how great are the fpiritual Bleflings they
partake of, or have a Title unto both in this Life
and in the Life to come ? As the Pfalmift fays, Pfal. .
xxxi. ip. O bow great is thy Goodnefs which tbou,
haft laid up for them that fear tbee^ which thou baft

wrought

25<S S E R M O N XI.

'wrought for them that truft in thee before the Children
cf Men: And Pjal. cxxxix. 17, 18. How precious
alfo are thy Thoughts, or thy Kindnefs, unto me O
God ? How great is the Sum of them ? They are
moe in Number then the Sand. Eye hath not feen,
tior Bar heard, nor the Heart of Man been able to
conceive how great the Things are which God hath
prepared for them that love him; all the Treafures
of Grace here and of Glory hereafter : And when the
good Man is either poffeffed of or entitled to thefe
immenfe Riches, and boundlefs Felicities, ought he
much :o be annoyed for a little Flea-biting of tem-
porary Affli&ion whilft he is here ? All Things are
yours, fays theApoftle, 1 Cor. iii. 22. Whether Paul,
cr Apollos, or Cephas, or the World, or Life or
Death, or Things prefent or Things to come; all
are yours, and ye are Cbrift's, and Chrift is God's z
And (hall the Man to whom fuch a rich Charter be-
longs, be forrowful and deje&ed, for a little tem-
porary Lofs or Inconvenience in this prefent World ?
Yea, generally fpcaking, our temporay Comforts a-
lone do far over- balance our temporary Afflictions
and Troubles ; and tho' there were no more, that
fhould be enough to quiet our Minds, and make
us contented with our State. That was an unwor-
thy Temper in Ah ah and Ham an, to receive no
Satisfaction in ali their great Pofleffions and En-
joyments, becaufe difappointed in fome one fmall
Particular : And alas ! Men are too much guilty of
their Fault, in fhewing commonly more Impatience
and Difcontent under one Trouble and Disappoint-
ment, than they do of Thankfulnefs for all their
Mercies. Every Man isf as we fay, apt to think
his own Crofs heavieft, his own Trouble greateft,
becaufe he feels it moft : But fure I am, if the moft

affti&ed

on Pfal. xlii. 11. 257

aflli&ed of us, were made to change Conditions
with many others better than the beft of us, we
{hould find, upon Trial, that we had made no Ad-
vantage on the Bargain. For fuppofe all the Evils
and Afflictions that are promifcuoufly fcattered up
and down in the World, whether they concern Soul
or Body, fpiritual Blindnefs and Obduracy, Pover-
ty, Slavery, Reproach, Shame, Sicknefs, Pain, bo-
dily Deformity, with other Croffes and AfRidions ;
I fay, fuppofe all thefe were now to be equally di-
ftributed amongft Mankind, fo as every one mould
have his Share, I believe there is none, at leafc a-
xnong us, who would be content with this new Di-
ftribution. And if this be fo, certainly then it muft
be both an unreafonablc and very ungraceful Thing,
for fuch Men to be impatient, who enjoy more than
their Share comes to. No Man, I may fay, but
has fomething that makes him uneafy; but how ma-
ny of Mankind are they that are defperately mife-
rable ? How many are this Moment roaring on a
Couch, under the Agonies of Gout and Stone, and
other cutting Difeafes ? How many tugging at a
Galley Oar, digging in a Mine, groaning under vile
Servitude, weary of their Lives ? O did we fee all
the Miferies of Mankind reprefented to us at one
"View, as Satan fhewed our Saviour in his Tempta-
tion all the Kingdoms of the World and the Glory
of them ; did we fee them, as we may fuppofe aa
Angel hovering Mid-way between Heaven and
Earth fees them; but efpccially, had we fuch a
baked and immediate View of them, as the omnif-
cient God has, we fhould all of us, even the moft
airlifted of us, be made to blefs our felves and our
own State ; and thank God who has made us fo
happy, compared with what is the Condition of
. Vql II. R xnarjf

158 SERMON XI.

many Millions of other Men. But fure I am the
State of every one of us is ftill better than that of
our Bleffed Lord was whilft \ipon Earth : Who of
us can fay of our felves as he faid of himfelf, The
Foxes have Holes, and the Birds of the Air have
Wefts ; hut the Son of Man hath not where to lay his
Head? Who among us have it it to fay, that, like
him, we are in an Agony, and that our Soul is ex-
ceeding forrowful even unto Death ? One Drop
OL thac Wrath which fell upon him would have for
evti overwhelm'd the ftrongeft of us : And the Poi-
fon oi it would have wholly drunk up our Spirits.
It then our holy and harmlefs Lord fuffered fo mucfi
for us, without Murmuring or Dejection ; why
fliould we, who are fo guilty, complain or be call
down when we fuffer infinitely lefs ?

3 Confider, how much it tends to a good Man's
Honour to bear decently Afflictions without Impa-
tience or Difcouragement. The better Sort of Pa-
gans had this Apprehenfion, that outward Trials
and Sufferings, and Conflicts. with the greateft Hard-
Ihips, were preparative to the greateft Honours and
Dignities : Their Herculus was not put by them
into the Number of the gods, till he had grappled'
with the Hydra, and fought other direful Monfters ;
They always led their brave and worthy Men thro*
all Sorts of Hazards and Difficulties. God himfelf
upon this Account feems, as it were, to glory and
triumph over the Devil in the Behalf of Job, Seeft
thou my Servant Job, that there is none like him
upon the Earth ; it was a high Elogium that, and
tended much to his Honour. And the Apoflle Peter
tells us, i Ep. iii. 4. that a meek and patient Spi-
rit is with God of great Price: And in that fore-
cited, 1 Pet. iv. 14. the Spirit of Gcd and of Glory

reft-

on Pfal. xlii. n. 259

refietb upon fuch as endure Sufferings with Patience
and Decorum. Why indeed, this is a Thing that
at once glorifies God and mightily honours Man ;
a decent Suffering brings the Son ot God to be feea
with us in the Furnace, as in the Cafe of the three
Children in Nebuchadnezar's Furnace : It mows
how mightily God works in us, what his Grace can
make us able to do for his Sake, what Faith we have
in him, and what Homage we can pay to him :
This makes his Rod, like Aaron* s Rod, to bloffom
on our Backs, and mow what fair and peaceable
Fruits of Righteoufnefs it can produce to the Praife
and Glory of his Grace : This adorns our ProfeJJi-
on, is a Honour to our Religion, and one of the beft
Means of fupporting and propagating it. The
Heathens and their Idolatries were heretofore fubdu-
cd, non a repugnant ibus fed a morientibus chriftiants,
as a Father fpeaks, not by the Rejiftance,- but by the
patient Suffering of the dying Chriftians : So mighti-
ly did this Grace conduce in the primitive Times, to
the fpreading and Propagation of Chriiiianky through
the heathen World.

'Tis by this we imitate and honour our Saviour,
and follow him in the Way of the Crofs to the
heavenly Crown. £he Captain of our Salvation
was made perfetl through Sufferings ; and all that
fight under his Banner, mud take the Way to Per-
fection that he has chalked out to them. 1 bear
in my Body, fays the Apoftle in that Text I cited
laft Lord's Day, the Marks of the Lord Jefus ; he
feems to fpeak in Allufion to the Vetcians or old
beaten Soldiers amongft the Romans, who com-
monly bore many Scars or Marks of Wounds winch
they had received in the Wars, and thefe w^re
counted their great Honour : And fo it is to a Chri-

R a i

tit.

z6o S E R M O N XI.

ftian,to fuffer with Chrift and for him, in Imitatieft
of him, as well as in Obedience to him.

4. Confider how much it conduces to our inward
Peace, to overcome our Difcouragemeflts, and to a
humble quiet and patient Suffering of fuch Afflicti-
ons and Trials as we meet with, Ducunt <volcntm$
fata nolentem trabunt ; "Hie ftruggling with our
Yoke will but gall us fo ftTuch the more, it will be
greater Eafe for us to follow it willingly, and to be
led by it, rather than to be dragged by Force a-
long with it. And that Man who has fuch a Com-
v mand of his own Spirit, as not to be much moved
or troubled by any Thing that befalls him, does,
in a Manner, keep his Happinefs in his own Power :
For he^ can bring his Mind to his Condition, and
that is the only Remedy Things are capable of,
while we cannot bring our Conditions to our Minds.
If a Man would be furc never to meet with any
Difappointment in the Thing he defires or enjoys,
never to be forced to any Thing againft his Will ;
his only Way is never to be diftreffed with any fud-
den and unexpected Event, to conform his Mind
throughly to the Will of God ,• to fay, let him do
what feetnetb good unto him. And furcly every wife
Man ihould take Care, in fuch an evil World al
we live in, to be furnifhed with fome powerful An-
tidote, that may fecure him as much as poffible a-
gainfl the worft Things that can befal him : And I
am pcrfuaded there is nothing of fuch a Wereign
Virtue that Way as Refignation. It may be in the
Power of others to difturb our outward Conditions ;
but, as long as it is in our Power that they fhall not
difturb our Minds, we prefervc our Tranquility :
And whiift we can do fo, we may be faid to be truly
happy ; for the fweet inward Peace that flows from

Re*

on Pfal xlii; ir. i6t

Refignation and Contentment, is nothing but ano-
ther Name for Happinefs. 'Tis the neareft Refem-
blance of God, who finds his Happinefs in himfelf :
And 'tis a Heaven upon Earth to the Man that is
pofTeft of it ; it gives him a Peace like that of the
calm Regions above, like that of the chridal Ses
before the throne of God, which no unquiet Agita-
tion difturbs ; it introduces a Man again into Pa-
radife ; and makes him live in fome Meafure like
the Angels, who are happy without the Things
which this Earth affords; he can be without
jthem and yet not want them, for a Man wants no-
thing but what he defires. It makes him verify in
his Experience thefe Paradoxes of the Apoftle, 2 Cor.
vi. 10. As forrow fuly yet always rejoicing; as poor,
yet making many rich ; as having nothing, and yep
fojfeffing all ^things ! In one Word, as I faid be-
fore, it is a Kind of Heaven upon Earth ; whereas
Impatience, Difquiet and Difcontent is a very Hell
in a Man's Bofom, the very Gnawing of the Worm
that never dieth : For Hell is all Mutiny, Tumult
find Difcontent ; and they who indulge thcmfelves
in that Temper, do in a Manner fit and qualify*
and before Hand naturalize themfelves Members of
the Kingdom of Darknefs. And when a good Man
gives Way in. any Meafure to fuch a Temper, he
very much forgets his Duty, and a&s a Part very
Unworthy of him; like that fretful Prophet Jonah,
to whom God faid, Dofi thou well to he angry Jonah,
£nd he out of his Fret would reply, Tea I do well to
he angry even unto Death, which was a very un-
feemly Saying from a good Man's Mouth.

5. Confider that it is but a very lhort while that

you have to graple with Difficulties and Difcourage-

jxients, t,o ensure Afflictions and Trials ; and when

R l tha

l6l SERMON XL

that ftiort while is over, you have nothing
but Joys and Triumphs abiding you for ever.
]SlW indeed we are in a militant State, a State
of perpetual Trials and Confli&s, in which wc
are called to be conftantly combating with Dif-
ficulties and Temptations, of one Sort and another $
The Chriftian's Life is here a wreftling Life, a con-
tinual Struggle with manifold Afflictions and
Troubles: Bit this Time will foon be over, and
then will come the Day of everlafting Peace .and
Triumph, When ever therefore your Souls begin to
faint within you, lift up your Eyes to yonder bleffed
Regions, and confider the glorious Recompence of
Reward that is prepared for you, contemplate the
Crown of Glory that hings over the Gate, to en-
courage you to run with Patience the Race that is
jet before you, looking unto Jefus, the Author and
pinifaer of your Faith, who for the Joy that was fet
he fore him, endured theCrofs, and defpifed the Shame %
and is now fet down en the right Hand of God.
Have this glorious Prize much in your View, and you
will find it ilrangely to invigorate your drooping, and
to encourage your languifhing Souls ,• and to make
you unwearied in doing, and invincible in fuffering
the Will of God, till you arrive at the Enjoyment of
that Glory, Honour and Immortality that is pro-
mifed to you. Often befpeak your Souls in the
Words of the Text, Why art thou caft down. O my
Soul ? Why art thou difquieted within me ? Shall
any temporary fhort-lived Afflictions be capable fo
much to annoy thee, when thou haft a Heaven of
immortal Joys fet before thee, to reward all thy
Pains and Labours in doing and in fuftering the
Will of thy God ? Live in the Faith of Heaven,
and oi the tranfportihg and ravifhing Joys which

;: are

on Pfal. xlii. iii \ty

are laid up for all fuch as are faithful unto the
heath : Realize thefe Things by Faith, and make
them prefent to your Souls by believing Meditation ;
and then mail ye be able to bear up againft the
greateft Floods of Affliction, and to fay, from the
inward Senfe and Feeling of your Souls, with the
Apoftle, Rom. viii. 18. I reckon that the Suffer-
ing of this prefent fime, are not worthy to be com-
pared with the Glory which fhall be revealed in us.
I now come,

III. To fubjoin a few Advices for yonr Direction,
and further Affiftance in the Practice of this Duty.
And,

i. If you would overcome your Difcouragemcnts,
and be fortified under your Difficulties and Preffurcs
of whatever Kind, labour to attain true Apprehen-
fionsof the Divine Nature and Excellencies, his in-
finite Power and Wifdom and Goodnefs, and of
the Meafures and Conduct of his Providence in the
Government of the World. God's Providence is
a Myftery in this Life : We cannot, while here, pe-
netrate into the Motives and Ends of the infinitely
wife Governor ; we cannot perceive the Relations
and Connexion that is betwixt the fevcral Events of
Providence, nor the Tendency of all of them put to-
gether ; we cannot trace to the Bottom the Divine
Scheme of the Adminiftration of the World, nor
find out the fecret Councils of the Wifdom of God
contained therein : But if I believe that my God
fits at the Helm of all Affairs, that all Things are
managed by the wife Council of his unerring Will,
that nothing comes to pafs by Chance, but all
Things are wifely managed by his Direction, may
not I befpeak my Soul as in the Text, Why art thoy
eaft down, 0 my Soul ? And why art thou difquieted

R 4 within

x<$4 SER M O N XI.

within me ? Hope, in God, for JJball yet praife bitq,
who is the Health of my Countenance, and mj
God.

2. Beware of aggravating your Afflidions beyond
their due Proportion ; beware of magnifying your
own Troubles, and thinking them greater than they
are. Some of weak Minds, or who are lefs inured
to Suffering,' are ready to (ink under that Afflicti-
on, which another would bear without' much
Trouble ; But how would fuch be able to bear a
far greater Load of Afflidion, if it fhould come
tipon them ? As the Lord fays to the Prophet, Jf
ihou haft run with the Footmen, and they have
wearied thee, then how canft thou contend with
Horfes ? And if in the Land of Peace wherein ihou
iruftedft, they wearied thee • theH how wilt thou do
in the Swelling of Jordan ? How would fuch be
able to undergo the Trials and Afflidions which
inany others have undergone, for the Caufe of God
and Religion, and in Obedience to his Will ? Te
loa-:e not yet reffted unto Blood, as the Apoftle fays,
and yet faint. What would ye do if it mould come"
to Blood? Beware of multiplying by your own.
Imagination the Account of your Troubles, fo a$
from a fmall Foundation to raife them to an im-
ihenfe Height: Take heed that you do not apply
to your fclves, when ye have little or no Ground,
the Words of the lamenting Church, Lam. i. 12.
Is it nothing to you, all ye that pafs by ? Behold
and fee. if there he any Sorrow like unto my Sorrow,
which is done unto me, wherewith the Lord hath af~
fiicied me in the Day of his fierce Anger. When we
thus aggravate our Afflidions, we are ingenious
to add to our own Mifery, and are unthankful to
our merciful God, who does not afilid us near Co

muck

on Pfal. xlii. ir. \6$

much as our Iniquities deferve. Some there arc
who are fo fondly affected towards themfcives, as
not to be able to think with Patience that they
fhould ever meet with Aflli&ions, they are too
delicate to bear them ; But God will have none of
his Children trained delicately.

$* Beware of refufing Comfort under your Af-
flictions. God is fo gracious that he lays no Af-
fliction upon us in this World, but he affords us
Ground of Confolation under it from the Ten. r of
his Covenant, and the Experience of his People in
the like or in worfe Cafes : Yet many of us, under
our Troubles, are fo peevifh and abandon?d to Grief,*
that we rejed with Difdain the Comforts that are
offered us, to the Difhonour of God and our own
great Lofs ; are the Confolations of God [mall with
thee ?, O Chriftian ! and wilt thou flight and defpife
the Long-fuffering and Goodnefs of God, whereby
he daily loaieth thee with his Benefits, becaufe in.
fome Inftances he affli&eth thee? God forbid; if
thou do fo, thou provoked him to punifh thee fevert
Times more for thine Iniquities.

4. Do not chiefly regard the Inftruments and fe-
cond Caufes of your Troubles ; but receive them and
bear them all as proceeding from the Hand of a So-
vereign and wife God. The Patriarch Jofepb knew
that he was fold to the J/bmaelites by his cruel Bre-
thren, and that he was by the Ifhmaelites fold to
Potiphar in Egypt : But he overlooks the unnatural
Cruelty of his Brethren, he takes no Notice of the
Covetoufnefs of the IJhmaelites, and refolves that
great Event of his coming into Egypt wholly into'
the wife and gracious Difpofal of God, faying to
his Brethren, Gen. xlv. y God did fend me before
ynu to prefers Life ; and Vet. 8. It was not you

that

%66 SERMON XI.

that fent me father, but God. In like Manner Job,
when he had loft his great Eftate in one Day by
Robbers, and all his Children by a Tempeft, re-
ceived all as by the Hand of God, Job i. 21. The
Lord gave, and the Lord hath taken away, bkjfed
le the Name of the Lord. So alfo did David when
Sbimei curfed him ; he imputed it not fo much to
the wicked Man's Malice, as to the wife and juft
Difpofal of God, 2 Sam. xvi. 10. And the King
faid,Wbat have I to do with you, ye Sons ofZeruiah ?
So let him curfe, becaufe the Lord hath [aid unto
bim, Curfe David. WhofhaU then fay, Wherefore
fyafi thou done fo > After thefe great Examples, let
us look chiefly, not at the fecond Caufes of our
Troubles, but at the firft, the Hand of God.

5. Take heed of engaging your Defires upon the
tranfient and periftiing Things of this Life. Learn
to fay, from a firm Perfuafion and Senfe of the
Truth of it, with the wife Man, Eccl. i. 2. Vanity of
Vanities^Vanity of Vanities, all is Vanity. And with
the Pfalmift, Pfal. lxxiii. 25. Whom have I in
Heaven but thee, and there is none upon Earth that
I dejire bejtdes thee.

6. Take heed of being over folicitous about the
Events and Iffues of Things. The Means for ac-
complifhing our Relief in Trouble are ours, but the
Event and Sucefs of them is the Lord's: And if we
lhall at our own Hand count upon the Succefs of
our Proje&s, and with unbelieving Anxiety and
Solicitude prefs for obtaining the defired Event ; wc
add to our Affliction by our Anxiety, and pro-
voke God to continue ana increafe it by failing in
our Refignation to his holy Will. It is our Duty
and our Wifdom to be always refigned to the Will

of

on Pfal. xlii. it; i6j

of God, and with the Pfalmift, to be dumb, and
not to open our Mouth, becaufe the Lord doth it.

7. Often reflect upon your former Experiences of
the Divine Mercy to you. How often has yoqr
gracious God comforted you when difcou raged ?
raifed you up when you were bowed down , and poured
the Oil of his Joy into the painful Wounds of your
afflicted Souls ? Let the Experience or thefe Things
in Times paft, awaken and confirm your Hope foe
the Time to come, and make you fay with the
Pfalmift in the Text, Why art thou cafi down, Omf
Soul ? And -why art thou difquieted within me ? Hope
thou in God, for 1 Jhall yet praife htmy who is the
Health of my Countenance, and my God

8. Cherilh H^pe when it begins to operate, and
fuffer it not to be fwallowed up by the dark Clouds
of Defpair and Defpondency : And if there fliould
be nothing in this Life to hope for, Hope for eter-
nal Life, for the Fulnefs of Joy which is in the Pre-
fence of God, and the Pleafures which are fecured
for ever more at the right Hxnd of his Power z
This will infinitely outweigh all your Sorrows,
and abundantly compenfate all your Pains and Suf-
ferings . Hope to the End, for the Grace that is to
be brought unto you at the Revelation of Jefus
Cbrift, 1 Pet. i. 13.

&®

SES-

»<sx

SERMON XII.

Psalm, xlii. n.

Why art thou cajl down, 0 my Soul ? Ani

why art thou difquieted within me?

Hope thou in God, for 1 Jh all yet fraifc

him> who is the Health of my Counte-

> nance* and my God,

a? HE third Observation which I made
from thefe Words was, That to hope
in God, is one of the belt Reliefs a
good Man can have in his Difcourage-
ments and Troubles of whatever Kind.
In handling of this Argument, I fha!l, I. Give
you a fhort Account of this excellent Duty or Aft
of Religion, to hope in God : II. I fhall prove
the Observation, That to hqrx: in God, is one of
the beft Reliefs which a good Man can have in his
Difcouragements and Troubles of whatever Kind ;
III. I fhall recommend this Duty or Aft of Re-
ligion to you by a few Arguments.

I I (hall give you a fhort Account of this Duty
<& A& of Religion, co hope in God, by telling

you

SERMON XH&c. 2<5£

what it may be taken to import and imply.
And,

i. To hope in God implies a ferious and expe-
rimental Senfe of our own Infufficiency and. Weak-
nefs, to fupport and relieve our felves under the
many difcouraging Troubles and Preflures we meet
with in this our prefent militant State : That we
are in our felves too weak and feeble to bear up>
with any Meafure of Compofure and Quiet of
Mind, under the many prefling Loads of Affli&ioa
that come upon us : That we are in our felves un-
able to ftand our Ground againft the many violent
Shocks of Temptation and Trial, which we are
here expofed to ; fo as to poffifs our Souls in Pa-
tience, and to retain the Tranquility of our Minds
notwithstanding of them : That we are of our
felves impotent and indigent, weak and faint-hearted
Creatures, foon made to fink and bow under out
Affli&ions and Trials.

, 2. To hope in God implies a believing Perfua-
fion of the Power and Sufficiency of God, to help
us under our greateft AfRi&ions.

3. To hope in God implies a humble and con-
fident Expectation, and Reliance upon his gracious
Promifes, and abundant Mercy for Help and Com-
fort, as*our Neceffities require. But I come,

II. To prove the Obfervation, That to hope in
God is one of the bed Supports, and greateft Re-
liefs, which a good Man can have in his Difcou-
ragements and Troubles of whatever Kind. And
here fctf Proof and Illuftration of this, confider only
that it is fuitable and neceflary to om prefenc State,
whilft in this World, that there fhould be fomething
for us to lean upon, and have Recourfe unto, as our
Support and Refuge under our Difficul ies and
PrefTures; And that we are not fufficicnj; for our

own.

170 SERM ON XII.

own Support and Comfort, we have neither Wif-
dom nor Power fufficient for this Purpofe : But
that God alone is that all fufficient Support and
Help ; he alone has VVifdom and Power and Full-
nefs enough to uphold and relieve us.

I come now, in the third Place, to recommend
to you this excellent and ufeful Duty or Ad of Re-
ligion, to hope in God, by a few Arguments.

i. Hope in God is one of the Ads and Duties
even of natural Religion : Our Reafon itfelf, with-
out the Help of Revelation, teaches us in our Di-
ftreffes to look up to that 'fupreme Being, who pre-
ferveth Man and Be aft, who is good unto all, and
whofe tender Mercies are over all bis Works.

2. Hope in God is not more a Duty than it is a
Privilege of our holy Religion. What a high and
happy Privilege is it for fuch poor, worthlefs and
finful Creatures as we are, to be allowed to hope in
the Mercy of fo great and glorious a God ? That
he declares himfelf the Hearer of our Prayers ; and
not only permits, but even invites us to truft in
him, Pfal. lxii. 8. Sruft in him at all fames, ye
People, pour out your Heart before him, God is a
Refuge for us. Selah. And fhall we flight fuch a
Privilege ; and, by our Unbelief and Defpondency,
deprive our felves of -the Benefit of it ?

3. This is a Privilege that affords great Com-
fort to the Soul in the moft preffing Exigencies, and
in Cafes of greateft Difficulty. When the Pfalmift
was prefled with heavy and painful Afflictions, he
was relieved with this, My Hope is in thee, Pfal.
xxxix. 7. when he was in Hazard of (inking under
his Burden he was comforted with Hope, Pfal.
xxvii. 13, 14. / had fainted, unlefs I had be-
Itemed to fee the Goodnefs of the Lord in the Land

0/

on PfaL xlii. n. iji

tf the Living : Wait on the Lord ; he of good
Courage, and he fhallftrengthen thine Heart ; wait,
J fay, on the Lord. And the Apofl les and primi-
tive Chriftians in the midfl: of their greateft Suf-
ferings, not only bcre their Sufferings with Pa-
tience ; but even rejoiced in the Hope of the Glory
of God, Rom. v. 2.

4. Hope in God has a neceflary Influence upon
all the other Ads and Duties of Religion. Hope
is a believing Defire and Expe&ation of the Di-
vine Favour, founded upon the Divine Perfections
and Promifes : And when this is firmly rooted in
the Soul, what a mighty Influence muft it needs
have in the whole of the Chriftian Life ? It will
make our Prayers lively and fervent, our Praifes
chearful and enlarged, and the whole of our Obe-
dience ftedfaft and zealous.

5. It brings in the Honour of God and the
Glory of his Perfe&ions into our Intereft, and to
embarque with us in our Concerns. When we
hope in God according to his Promifes, his Faith-
fulnefs is engaged that eur Hope fhatl not make us
afhamed ; and that his infinite Mercy ihall draw
in his almighty Power to work Deliverance for us,
and relieve us from the Sufferings and Pains which
we endure. We come now to the

IV. Obfervation, That the IfTue of the good
Man's Trouble will always be comfortable, and
'fuchas will afford him Matter of Praifeand Thanks-
giving to God. For J JhaU yet praife him.

In handling of this Argument ail I (hall do lhall,
be, I. To offer a few Things for Proof and Illu-
ftration of it ; And, II. To make Application in
a, few Inferences.

I. I

tyi SERMON XII.

1. I fhall offer a few Things for Proof and Ilki-
ftration of the Truth, that the Iffue of the good
Man's Troubles will always be comfortable, and
fuci) as will afford him Matter of Praife and Thanks-
giving to God. And in the

t/? Place, To this Purpofe we have it aflferted in
Scipture, That iho' many are the ^troubles of the
Righteous, yet the Lord delivereth him out of them
all ; he keepeth all his Boms, not one of them is
broken, Plal. xxxiv. 19, 20. And Job, Chap. v.
from ver. 1 7. fays EliphaZ, Behold happy is the
Man whom the Lord corredJeth, therefore def pi fe thou
not >he Chaining of the Almighty ; for he maketh fore
and bindeth up, he wout:detb% and bis Hands make
whole ; lie will deliver thee in fix ^troubles, yea in
feven t here fhall no Evil touch thee: And, fays the
Apoille Peter, 2 Epift. ii. 9. 2he Lord knowetb
how to deliver the Godly out of ^temptation, and t§
treferve the Unjuft unto the Day of Judgment to he
punifhea. Agreeable to which is that of the Apoftlc
Paul, 1 Cor. x. 13. fhere has no ^temptation taken
you, but fticb as is common to Man; but God is*
faithful, who will not fuffer you to be tempted above
that ye are able, but will with the ^temptation alfo
wake a IVay to efcape, that ye may be able to bear
it : According to that general Conclufion of the
fame Apoftle, Rom. viii. 28. And we know that
all ^things work together for Good to them that love
God, to them who are called according to bis Pur-
pofe. And this,

2. Is the Thing that has been the Experience of
many of God's Saants in all Ages : The IfTue of
their Troubles has often been comfortable to them,
even in this Life, and afforded them Matter of
Praife and Thankfulness Co God. I (hall inftance

10

on Pfal. xlii. ill Vft

in thtfo few : Firft, Abraham in that fcvere Trial of
his Faith and Obedience in offering up his Son
Jjaac, : As it could not but be a fore Shoke to a
Father's Heart to be obliged to part with Rich an
only Soil, the Hope of his Family, and the Heir of
all the Promifes made to him ; and to part wuh
him in fo bloody a Manner, as the offering him up
q Sacrifice with his own Hands, as you have the
Command given in that Xxii. of Gen. and %. <ver.
And be /aid take now thy Son, thine only Son Ifaac,
whom thou loveft, and get thee into the Land of
Mortab, and offer him there for a Burnt- offering
upon one of the Mountains which I will tell thee ofr
As this, I Jay, could not but be a (harp Trial to the
good old Man Abraham ; fo the unexpected De-
liverance he met with from it could not but be as
furprilingly fweet and comfortable : At the fame
Moment his Hand was lifted up ro put the facri-
ficing Knite to the Throat of the deftin'd Victim,
The Angel of the Lord called to him oat of Heaven,
and forbade him to lay his Hand on the Lady and
(hewed him a Ram caught in a Thicket by his Horns%
which he ihould offer up in his Room. This un-
expected llVtie of the Trial, I fay, could not but
fill Abraham's Heart with a fweet and rapturous
Joy ; and therefore we find that, as a Memorial of
the Deliverance and of his Thankfulnefs for it, he
calls the Name of the Place Jehovah jireh ; as it is
faid to this Day, in the Mount of the Lord it Jhall
be feen, Gen. xxii. 14, %3c. And how oft, in
other Cafes, have the Saints of God been made to
let up Memorials of their furprifing Deliverances
from fuch Troubles and Difficulties, as theyftem'd
for the prcfent to be inextricably involved in, and
which yet on the Sudden, by fomc unexpected Turn
Vol. II. S of

174 S E R M O N XII.

of Providence, have evanifhed quite away, fo as
they have been made to fay with Abraham, Jebo-
<vab-jireh9 in the Mount of the Lord itjhall be fsen;
or with the Pfalmift in that cxviii, Pfal. ver. 2$.
$?bis is the Lord's doing> it is marveUous in wr
fyes.

Another Inftance of this Kind, is that of Jvfep&9
and the happy Iflue of his Affli&ions and 1 rials.
How many various Scenes of Trouble did he go
through? How many, and how diverfe were the
Changes of his Lot, and the Turns of Providence
towards him ? How oft were his Circumftances
altered .from better to worfe, and from worfe to
better ? How often did he feem to be reduced to
Extremity, pafl: all Hopes of Efcape or Relief,
which yet came always very furpriiingly and un-
expe&edly about, till the laft Refult of all was his
Advancement to be chief Governor of all the Land
of £gypt, firft Min ifter of State, and fecend in the
Kingdom to Pharaoh himfelf ? Which happy Pro-
motion of his was, among other good Effects of it,
the Means of the Prefervation of his Father's Fami-
ly, and of the whole Stock and Race of the Chil-
dren of Ifrael. They who read that Story of Jo-
fepb, will find as great a Variety of Events, and
of fudden and unexpected Turns in the Management
of Divine Providence, towards him and his Fa-
ther and Brethren, who all bear a Part in the fame
Scene ; as they will readily find in any artificial
Compofnre, on Purpofe contrived to entertain and
amufe Men's Minds with a Train of odd and fur-
prifing Events. And is it not very common for
the Saints of God, to have many Ups and Downs,
fo to fpeak* many alternate Changes and Revolu-
tions in their life? Providence fomctimci foiling,
4 iome-

on Pfal. xlii. n. 27$

fometimes frowning on them ; all Things going well
tvith them at one Time, and every Tung fteming
to crofs them, and bear hard ufwp them at another t
So that their Lire is all made up of various and in-
terchanged Difpenfations and Events, like Day and
Night fucceeding by Turns upon one another; But
flill the Ifl'ue and laft Refult of Things (hall be
comfortable. As the Evening and the Morning
made the Bay in the firft Creation ; fo in the Chri-
ftian's Lot and Life, the joyful and comfortable
Part fhall outlive and triumph over the dark and
melancholly: For Light is [own for the Righteous,
and GUidnefs for the Upright in Heart ; and this
Seed of Light will, focner or later, break up into
a glorious and immortal Day.

Another Inftance to this Furpofe, I ffiall men-
tion, is that of David, who endured manifcld fe-
vere Afflictions and Perfections from the cruel,
tho' caufekfs, Rage and Malice of Saul; but
was at laft happily delivered from them all, by his
Advancement to the quiet and peaceful Peff.ffion
of the Crown and Kingdom of J/rael : Whence, is
a Memorial o\ his Gratitude, he penned that ele-
gant xviii. Pjalw, in which he fo fully expreffes his
thankful Acknowledgments to Gcd for his gr.at
Goodnefs to him in this Refpect ,* as you may fee
by reading the Pialm at ycur Leifure.

I fhall only add one Inftance more, and it is
that of our blefl&d Lord and Saviour himfelf, who
was in the Days oi: his mortal Flefh a Man of Sor-
rows and acquainted with Grief ; who went through
many different Scenes of Suffering, yea whofe Life
was one continued Tract of Suffering, finifhed with
the mod difmal Tragedy of a cruel and curfed and
bloody Death : But who yet by his Refurrccticn

S z and

&6 SERMON XII.

and Afcenfion into Glory, triumphed over all the
antecedent Sufferings of his Life, and is now fet
down at the Right Hand of the tfbrone of God,
crowned with Glory and Honour, and in Confor-
mity to him : And, by virtue of his Victory and
Triumph over all Enemies and Sufferings, /hall
every good Man, at lead when he leaves this
World, if not before it, obtain a joy i ul IfTue of all
his Troubles, and fuch as (hall afford him Matter of
eternal Praife and Thankfgiving to God.

For however God may adminifter Things to-
wards his People in this Life, whether he keep
rhem free of Trouble as much as any other Sort
of Men, which fometimes he does ; whether,
when he brings Troubles upon them, he removes
them again in his own good Way and Time ; and
making the Iflue comfortable, gives them fome in-
termediate Refpite before he lays any new Burden
upon them : Or whether he thinks fit to keep the
Crofs ftill on their Back as long they 1 ve, and
never gives them a Difcharge from this Warfare,
till Death intcrpole and fet them iree : Yet this is a
a certain Conclufion that may be depended upon,
that all things, in the laft Iflue and Refult of
Things, Jhall work together for Good to them who
love Gody to them who are the called according to his
Purpofe ; whatever be the Refult of their I roubles
in this Life, this is fure, that the Iflue of them
ftall be comfortable in the Life to come, and fuch
as fhall afford them Matter ot eternal Praife and
Thankfgiving to God. And therefore every good
Man, whatever Trouble or Difcouragement he is
under, may ftill befpeak his own Soul as the
Pfalmift does in the Text, Why art thou caft down,
O my Soul? Why art thou dif quieted within wet
4 Hope

on Pfal. xlii. ir. 277

Hope thou in God, for I Jhall yet praife him : My
Trouble, my Affliction fhall have a comfortable
Iflue j it not here, yet furely hereafter ; and the
Good that in a 11 thence redound to me, (hall afford
me Matter ot eternal Praife and Thankfgiving to
my God. Hope thou in God, for J Jhall yet praife
him.

All that remains further to be faid on this Sub-
ject is to make Application, which fhall be done
briefly in two or three Inferences. And,

i. Hence every good Man may be furnifhed
with one of the greateft Encouragements, and bell:
Helps in the World, to make him bear his Af-
flictions and Trials with Patience, Refignation and
Chearfulncfs, to the End ; becaufe the End of
them fhall always be comfortable, and fuch as fhall
afford him Matter of Praife and Thankfgiving to
God : For. t ho' no Chaftningfor the prefent feemeth
to be joyous, but grievous, neverthelefs afterwards
it yieldeth the peaceable Fruits of Kighteoufnefs, to
them which are exercifed thereby: And tho* many
are the Afflictions of the Righteous, yet the Lord de-
livered him out of them all. And therefore the
good Man, whatever Trouble or Difcouragement he
labours under, may (till befpeak his own Soul in fuch
Terms: Well, this A ffli&ion indeed is heavy, and
my prefent human Weaknefs cannot but be preft
with the Senfc of it; I pretend tonoftoical Apathy,
I am a Man of like Paffions with others ;Iama
Creature, in Part made up of Flefh and Blood,
that cannot be without a Senfe of Feeling : But
what then ? I fhall not fink under my Load, my
Affliction fhall not overfet me ; my Religion fur-
niiheth me with many excellent Supports, far above
ail that Reafon or Philofophy could fuggcil : An^

S 3 ' th0.

178 SERMON XII.

tho' I had no more, this one Confederation is
enough to make me bear my Trouble with Qiiiet-
nefs to the End, that I know the End ot it fhall
beiComfortable, it fhall iffue in my Good, and afford
inc Matter of Praife and Thankfgiving to my
God : Why then art thou caft down, O my Soul ?
Why art thou difquieted: within me ? Hope thou in
God, for Jjhall yet praife him. But then,

2. Hence we may fee how much it is. the Con-
cern of every good Man to live in the Faith of this
Truth, that the Iffue of his Troubles fhall be com-
fortable, and afford him Matter of Praife and
Thankfgiving to God. Why, it is living in this
faith, that anticipates the joyful Iffue of his
Troubles, and makes it adminifter prefent Com-
fort to him even whilft his Troubles do laft, and
before the dtfii able Iffue of them dees come : And
hecaufe Hope deferred makes the Heart fick> as the
wife Man obferves, therefore the good Man mould
frequently a nfider the happy Iffue of his Trouble
as already ccme ; and thus befpeak his own Soul,
well, my Soul, thou doit now (lirink and complain,
and the Bitternefs of the Cup of AfRi&ion is now
difguftiul to thee; But fuppofe thy Deliverance
were now come, as it will not furely be long a com-
ing, what a dele&able Relifli will thou have of the
feace and Joy, and Comfort that thence refults
unto thee ? Faint not therefore, O my Soul, fix not
thy Thoughts only on the prefent Sharpnefs of the
Pifpenfation ; fend thy Views forward, and con-
fidvT the Good, the Advantage and G mrort, that
thy infinitely wife and good God is by this Means
bringing about to thee : And Jet the Faith of that
make thee bear thy Trouble without wearying to
the End j Why art thou caft down^ 0 my Soul j[

m PfaL xlii. ii. 279

Why art thou difquieted within me ? Hope thou in
Gody for I (hall yet praije him : The Time is faft
coming, when I ihall be fully fatisfied that this my
prcfent Trial was for my Good, that my wife and
merciful God did for that End bring it upon mc ;
and I ihall have Caufe of rendering my hearty
Praifes and Thankfgivings to him upon that Ac-
count But then,.

3. That your Faith of this may be the better fup-
ported,

1 . Labour to fix upon your Minds a deep Senfc
of the many merciful Circumftances that are in youri
prcfent Lot, and the Advantages which you already
begin to reap by your Affliction ; and confider
thefe as the Earnefts and Pledges of the happy IfTue.
of it,

2. Meditate much and attentively upon the Ex-
amples of furfering Saints before you, on Job, Da-
vid, and our blefled Redeemer ; all whofe Sorrows
terminated in the greatest Joy, and their darkeft
Night was turned into the brighteft Day. And
remember that he is the fame God who ordered
their Lot, who continues ftili to order and govern
yours.

Lajily, Plead the Promifes, by which God has
engaged himfelf to bring the Troubles and Afflicti-
ons of his People to an happy IfTue : Many are the
Afflictions of the Righteous, but the Lord del'vuereth
them out of them all; tbo' the Righteous fall fe<ven
fames a Day^ yet the Lord will raife him up : Faith-
ful is he that has promifed, all his Promifes are yea
and amen ; We know that all Things fh all work to-
gether for Good to them that love God, to them who
are the called according to his Purpofe* Plead thefc
and other like Promifes as the Ground and Founda-
i S 4 |ioa

z8o SERMON XII.

tion of your Faith : J bad fainted, fays the Pfalmift,
unlefs J had believed to fee the Goodnefs. of the Lord
in the Land of the Living-, and therefore he iub-
joins a very ufeful Direction, very proper to be re-
garded and pra&ifed by us all, Wait upon the Lord;
be of good Courage, and he /hall firengthen thine
Heart; wait, J fay, on the Lord. Beware of li-
miting the Holy One of Jfrael, beware of prtferib-
ing Rules to him, as to the Time or Manner of
your Deliverance from Trouble, or of your having
them brought to an Ifliie : Wait upon the Lord, and
be refigned as to his Way and Time ; for he that
will come, will come quickly, and will not tarry,
wait therefore upon the Lord, and he (ball firengthen
thy Heart, yea wait, 1 fay, upon the Lord.

V. Obfervaticn, That it is fweet and comfort-
table to the pious Soul, to be able to plead an In-
fcereft in God, as its own God, and its gracious
God: Who is the Health of my Counzcuance, and
my God.

In handling of this Argument, ail I fliall do,
fhall be, I. For Proof and Illuftration ot the Truth,
briefly to account for the Matter, or to (how you
whence it is that it is fweet and comfortable to
the pious Soul, to be able to plead an Intereit in
God as its own God. II. To make Application.

L For Proof and Illuftration of the Observation,
I fhall briefly account for the Matter, or lhew you
whence it is that it is fweet and comfortable to the
pious Soul, to be able to plead an Intereft in God
as its own God : And this, in ihort, proceeds from
the manifold Advantages wrapt up in this one great
and general Privilege, of having God for one's own
God, and being able to plead this with him, I fhall
mention a few of thefe Advantages,

*. When

on Pfal. xlii. n. 281

1. When God is one's own God, he has a pecu-
liar Intereft in the Protection and Care of Divine
Providence, for his Security, Safety, Provifion, fup-
port and Comfort in all States and Conditions o£
Lite whilft here, and for making all things work to~
gether for Good to him hereafter. For tho' God
makes the Benefits of his Providence to circulate all
around, and bellows his Benefits promifcuoufly
upon the good and the bad ; yet it is only to his
own Children and People that he gives a proper and
fure Title Co his Favour and the Care of his Pro-
vidence, to fuch to whom he is a God in Cove-
nan: : And hence it is, that thePromifes of God, for
all the good and kind Effects ot his Providence, are
made only to fuch as are truly godly, to fuch as can
call him their own God ; Tis promifed to fuch thac
he will never leave tbem nor forfake tbem, that he
will keep tbem as the Apple of bis Eye, and give bis
Angels charge over tbem, that their Bread /ball be
given tbem, and their Water be [are j that the young
Lyons may lack, and fujffer Hunger, but they that
feek the Lord JJjall not want any good Thing ; that
when they pafs through the Water be will be with
them, and through the Rivers and they Jhall not o-
<verflow them ; when they walk through the Fire they
Jhall not le burnt, neither fliall the Flame kindle upon
tbem. No Afflictions fhall be able to overwhelm
them, tbo3 in the World they may have 'Trouble, in
him they Jhall have Peace j for he will keep tbem in
per feci Peace whofe Minds are ft aid upon him,becaufc
they put their Truft in him : Great Peace have they
that love God's Lawy and nothing fjjall offend them.
With innumerable other Promifes, with refpec~t. to the
Benefits and Comforts of Divine Providence, which
Jhey who have God for their own God have a Title

and

i8i SERMON XII.

and Right unto ; which Benefits they fhall always
be fare to enjoy, in fuch a Meafure as God fees moil
proper for his own Glory, and their true, fpiritual
and eternal Good : For he will make all things
work together for Good to them who love God:

Now when the good Man reflects on the many
Advantages he has thus a Title unto, by virtue of
his having God tor his own God, muft it not be
fweet and comfortable to him to plead an Intcreft
in him as his own God ? When he can think and
fay thus with himfelf, there is not one Promife in
all the Word of God, and many a large, exceeding,
great and precious one there is there, but there is not
one of them all but what I have a Right unto, I
can call them all my own; and the Bieffings with
which they are freight are my Patrimony and Inhe-
ritance, as a Child o^ God, who can call God my
own God: Yea when he can fey, not only are all
the Promifes ot God mine, to which I have a Right
and Claim ; but all the Perfections of God are em-
ployed in my Behoof, in adminiltring his Provi-
dence towards me, in fuch a Manner as ihall moil
effectually contribute to my Go6d and Advantage
in the Iflue ; his Wifdom, bis Power, his Good-
nefs and Faithfulnefs, are all engaged to manage
Things fo for my temporal Advantage and Com-
fort, as ihall be mofV conducive to my everlasting
Happinefs and Wellfare ; and nothing fhall be
wanting to thefe Ends, that the Wifdom of God
can contrive, or the Power of God effect, when his
unqueftionable Goodnefs and Faithfulnefs fets them
a working in order thereunto: When, I fay, the
pious Soul can fay thus with itfeif, and that in
Confequence of its having an Intereit in God as its'
©•wii'flbd, mull it not be mighty fweet and corn-

» fortable

on Pfal. xlii. n. 285

fortablc to it to be able to plead fuch an Intereft in
him?

2. When a Man has an Intereft in God as his
own God, and his gracious God, he is pofleft of,
or has a Right unto, all the Spiritual BlefEngs of
the Covenant of God, as well as to the temporal
Benefits of his Covenant j and therefore, upon this
Account alfo, it muft be infinitely fweet and com-
fortable to plead an Intereft in God as his own
God. Now thefe Bleffings of God's Covenant are
more and greater than can be recounted ; Eye hatb
not fee them, nor Ear heard them, nor the Heart
of Man been able to conceive them: All Manner of
Graces here, and all Glories and Felicities hereafter;
Pardon of Sin, Peace with God, Accefs to God,
Communion and Fellow fhip with God ; the en-
lightening, ftrengthning, fan&ifying, faving and
comforting Influences ot the Spirit of God -, a new
endearing Relation to God as his Sons, a bright
fliining Refcmblance ot God and of Chrift, high
Dignities and royal Immunities as Sons and Heirs
of God and Co-heirs with Jjfus Chrift ; a blelTed
Freedom from the Dominion of Sin and Tyranny of
Satan, and Victory over all fpiritual Enemies;
with an undoubted Right and Title to a Heaven of
jmmortal Joys, and a Happinefs infinitely large as
well as lafting ; thefe are the Bleffings of God's Co-
venant, which every pious Soul, by having God
for its own God, has a Right and Title to, and
muft it not be mighty fweet and comfortable to it,
to plead an Intereft m God as its own God, when
by virtue thereof it has a Right and Title to all
thele great and glorious Advantages ? May it not
on this Account fay with a holy and triumphant
joy, as the Pfalmift does in the xvi. ?[alm, ^he

Lines

284 SERMON XH.

Lines are fallen to me in Pleafant Places, and I
have a goodly Heritage ? Efpecially confidering,

5. That when a Man has God tor his own God,
he has himfelf for his chief Good, and perfect and
all-fatisfying Happinefs. For God only is and
can be the all-fatisfying Portion and Happinefs of
the Soul of Man, no created Good, how great fo-
ever, can fill up the enlarged and boundlefs De-
fires of it : None but he who is infinitely wife, and
good, and powerful, can anfwer all the Exigencies
of our Natures, and make us compleatly and for
ever happy. But he can do it moft perfectly, he
can fill us with a Happinefs as large as our Wifhes,
and as lafting as our Souls; he can aftord us what-
ever we want or defire, yea do to us, and for us,
above what we can either ask or think. And now,
when the pious Soul refle&s on all tin's, and con-
fiders what an infinite Good it is poffeft of in
having God for its Portion, muft it not be with un-
fpeakable Comrort and Joy that it is able to plead
an Intercft in God as its own God ? Why ? furely
the greateft Word a rational Soul can fpeak is this,
The Lord is my God; And O how fweetly and
highly as well as juftly does God's being the God
of the pious Soul, ferve to comfort and revive his
Soul, and afford him Delight and Joy in his greateft
Afflictions ? So that now by this Time you may
fee whence it is that it is fo fweet and comfortable
to the pious Soul, to be able to plead an Intereif, in
God as its own God, and its gracious God, who
is the Health of my Countenance, a?td my God. -

All that now remains to be further done, is to
make a ihort Application of what has been faid on
this Subject.

1. Hence

on Pfal. xlii. ir. 185-

1. Hence wc may fee the Folly and Unreafonable-
nefs of Atluifm, which would banifh the Belief of
God and his Providence out of the World ; and
confcquently deprive Men of their greatdl Com-
fort, 01 having a God to own them, and in whom
they may plead the peculiar Intcrcil of having him
for their own God. ttbe Fool bath [aid in bis Heart
tberc is no God, and he fondly wifhes it were fo :
Euc the good Man cannot have any Conception of
Happinefc but in the Belief ot a God, and in having
God for his God, and in being able to plead an
Intereft in him as fuch ; he is perfuaded that his
Life lies in his Favour, and that however vain Men
may feck for Happinefselfe-where, yet it is no where
« Ife to be found : According to the PfalmifVs De-
termination of the great QuefHon what is the chief
Good of Men, Pfal iv. 6, 7, 8. tfbere be many
that fay, IVbo will [Jjew us any Good ? Lord, lift tboa
up the Ltgb' of tby Countenance upon us : Thou baft
put Gladnefs in my Heart , more than in the <£imt
tbat tbeir Com and tbeir Wine increafed: J will both
lay me down in Peace, and flcep ; for tbouy Lord,
only makeft me dwell in Safety.

2. Hence we may fee how much we are beholden
to our Religion, which gives us not only the Know-
ledge of the Being of God, which natural Religion
alfo does ; but further puts us in the Capacity of,
T may fay, appropriating God to our felves, and
having him become our ( *od : IVbo is the Healtb of
&y Countenance, and my God. All the Advantage
of the Being of God, as to us, depends on c~r
having him for our God: Happy were ic for the
Wicked there were no God, they might then efcape
Punifhment ; Eut all the good Man's Comfort lies
in tins, that there is a God, and that he is his own

God;

Z%6 SERMON XII.

God ; Who is the Health of my Countenance, an&
my God.

3. Therefore let us be excited to purfue an Intereft
in God as our God : And to engage to this, con-
fider only a little further theunfpeakable Advantage
and Comfort of having God tor our God. Why,
it God is our God, he can and will do all Things
for our Good, in as far as is proper in this Life;
and he will infallibly fecure our everlafting Bappi-
ncfs in the Life to come : For the Lord is a Sun
and Shield^ he mil give Grace and he will give
Glory, and no good tfhing will he with-hold from
them that walk uprightly : tfho* the Mountains may
remove, and the Hills be cafi into the Midft of the
Sea, yet his Loving kindefs will he not take from us9
nor alter the Word that is gone out of his Mouth :
fthis God is our God, hefloall he our Guide even unto
Death : Who floall feparate us from the Love of
Chrift ? fhdll tribulation, or Difirefs, or Perfec-
tion, or Famine, or Nakednefs, or Peril, or Sword ?
Nay, in all thefe things we are more than Conque-
rors, through him that loved us : For I am perfuaded,
that neither Death, nor Life, nor Angels, nor Prin-
cipalities, nor Powers, nor things prefent nor
things to come, nor Height nor Depth, nor any
ether Creature, fcall he able to feparate us from the
Love of God wbich is in Chrift J ejus cur Lord.

The having an Intereft in God as our own God,
affords us a Comfort infinitely beyond all the Corn-
torts of this Woild : The Comforts of this Life arc
but a poor Portion, which can neither eafe us under
our Afflictions, nor compenfate for the Pain of them.
The having an Intereft in God can afford us Inch a
Comfort, as can alleviate and overbalance the Senfc
of all Troubles and Affli&icns we can be involved in

in

tiff.PfaL xlii: tii 287

in thk World ; fuch a Comfort as can make us re-
joice in the midft of Tribulation, and (ing that
triumphant Song of the Prophet, Hob. iii. 17, i&
Although the Fig-tree jh all not bloffom, neither fhall
Fruit be in the Vines, the Labour of the Olive Jhali
fail, and the Fields (hall yield no Meat, the Flock
Jhalt be cut off from the Fold, and there (hall he m
Herd in the Stalls; yet I will rejoice in the Lord, t
wiUjoy in the God of my Salvation ; many a Time
it has ^one fo to the Saints of God, efpecially at the
Hour of Death: So did it to David, that Jweet Singer
cf Jfrael, who, like the Swan, never fang more
fweetly than at his Death and in his laft Words,
He hath made with me an everlafting Covenant, or-
dered in all ^things and fure ; this is all my Salva-
Sian, and all my Defire, 2 Sam. xxiii. 5. Why, my
beloved, Death is a plain Dealer, and when Death
comes and ftares us in the Face, then we fhall know
the Advantage of having God for our God, for
this will make us triumph over Death, and fay, O
Death, where is thy Sting ? O Grave, where is thy
VicJory? &he Sting tf Death is Sin; and the Strength
of Sin is the Law : But 1 hanks he to God, which
giveth us the Viclory, through our Lord Jefus Cbrift,
This will make us able to fay, My Heart is efta-
bhfhed, I will not be afraid. But if we are deftitutc
of an Intereft in God as our God, O ! how terrible
(hall Death be to us ! And with what a dreadful,
unfupportable Weight {hall all his Terrors fall upon

us !

Let us therefore labour to make fure to our felvesi
an Intereft in God as our God ; let us never reft till
we have it to fay, Sfltis God is our God for ever and
ever ^ be will be our Guide even unto Death.

t Let

Z88 SERMO N XII.

i. Let us feek anlntereft in God, in and through
Chrift : He is the God and Father of our Lord Jejus
thrift ; and Chrift is the Way, and the tfruth, and
the Life -, no Man cometh unto the Father but by
bim: Jefus faith to Mary, Go to my Brethren, and
fay unto them, I afcend unto my Father, and your
Father, and to my God, and your God. God is firft
Chrift's God, and through him he is our God.

2. If you would have an Intereft in God as your
God, devote your feives to him by a folemn Cove-
nant Tranfadion ; he becomes our God by Cove-
nant : Let us therefore fay and do as the returning
Captives. of Judah and Ifrael, Jer. 1. 5. Come and
let us joyn our fehes to the Lord, in a perpetual O-
*uenant that fhall not be forgotten.

3. Let us be found in the Way of our Duty,
diligent and a&ive in the Difcharge of it : For God
is not the God of the Dead, but of the Living: He
is not the God of thofe who ly dead in irefpaffes
and Sins ; but of thofe who being made free from
the Slavery of Sin, and become the Servants of the
living God, have their Fruit unto Holtnefs ; the
End of fuch only is everlafting Life, through Jefus
Chrift our Lord, Let us ftudy to have our Conver-
fation as it becometh the Gofpel of Chrift, which
teacheth us, that denying Ungodlinefs and worldly
Lufts, we JJjould live foberly, righteoufly and godly
in this prefent IVorld : Looking for that blejfed Hope,
and the glorious appearing of the great Goa, and cur
Saviour Jefus Chrijt, who gave himfelf for us, that
he might redeem us from all our Iniquity, and purify
unto himfelf a peculiar People, zealous of good
Works.

4. Let all of us who are or have been under Af-
fliction, teftify to our feives and others that God is

our

on Pfal. xlii ir, 289

our God, and that wc are his People by a fine. re
Acknowledgment of the Gc o> (; RiqhtcduJtteil
and Ufifulnefs of the Judgments with which ve have
been cxercifcd, is the Pfalmut d' ts, Pjal. cxix 75.
/ know, O Lord, that thy Judgments are right and
that thou in Faitbfulnefs . baji .affiled me : I know
they are right, or, as it is in the Original Righte-
oufnefs, in themfelvcs, fuch as I have defer ved ;
and I knuw that they proceed rn m a Principle of
laithtul and fatherly Kindnefs in thee.

May our gracious God make the Afflictions that
any ot us meet with in this World, whicn a re light
and but for a Moment, work for us a far more ex*
ceeding eternal Weight of Glory. May he by his
Grace enable us not to look at the Things which are
feen that are temporal, but -at the things which are
not feen that are eternal ; even Fulnefs of Joy in
the Pre fence of God and everlafting Flexures
fecured at the Right Hand of his Power, which far
exceed any Thing thai Eye hath feen, or Ear heard,
or the Heart of Man been able to conceive. The
Lord enable us to have the Hope of a blttfled Re-
furrcction always in our Eye, and to have our Coil"
verfation in Heaven, from whence we look for the
Saviour, the Lord Jefus Cbrift, who (hall change
our vile Body, that it may be fafhioned like unto his
glorious Body, according to the wcrking whereby be
is able ei:en to fubdue all tf kings to him/elf: When
after the earthly Houfe of our Body is aiffohed,
we Jhall have a Building of God, an Houfe not made
With Hands eternal in the Heavens. The L rd
make us meet to be Partakers of this Inheritance of
the Saints which is in Light; and when he has
fulfilled all the good PUafure of bis Goodnejs con-

Vol. II. T cerning

2L90 SERMON XII, C^f.

cerning us in this World, and the Work of Faitb
with Power, make us happy ror ever in the Enjoy-
ment of it : Where we ihall for ever fing, BlcQing,
and Honour, and Glory afid Power be unto bint
that fetteth upon the !tbroney and unto the Lamb.
Even fo come Lord Jejus. Amen.

29*

SERMON XIII,

Luke xxiv. $fl

jfnd it came to pafs, while he blejfed them9
he was parted from them, and carried up
into Heaven*

:IS the Apoftle's Exhortation to the
believing Hebrews, Chap Hi and Ver.
i . Wherefore holy Brethren , Partakers
of the heavenly Calling, conjider the
Jpoftle and high Priefi of our Profef-
Jion, Chrift Jefus. Confideration is the Faculty of
rational Creatures, whom God has taught more than
the Beafts of the Earth, and made wifer than the
Fowls of Heaven : And furely there is no Ob; & lo
well deferves our Confideration as the Lord Jefus
Chrift, both upon Account of his own perfonal Ex-
cellencies, and his wonderful Performances on our
Behalf. Ye were Yefterday, my Brethren, called
to confider him as palling through a very fad and
mournful Scene, that of his Sufferings and Death,
in the holy Sacrament ; as the Apoftle fpeaks to the
T a * Galaxian

19Z SERMON XIII.

Galatians iii i. you had before your Eyes' Jefus
Cbrift evidently fet furtb crucified among you: And
now this Day, my Text calls you to confider and
view him in a more agreeable Light, namely that
of his triumphant Afcenfion into Heaven. His
Triumph was indeed begun in his Refurrection, when
be brake the Bands of Death, and made the Bars
of the Grave burft afunder, and came furth with
compleat Victory over all his own and his Peoples
Enemies : But yet his Triumph was further carried
on and perfected by his Afcenfion into Heaven, and
glorious Exaltation there at the Father's right Hand.
This is a moft agreeable Scene for the Chrift fan's
Mind to entertain itfelf with, it is a delightful as
well as fruitful Field of pious Meditation, efpecially
on the Back of fuch an Occafion as you have been
favoured with : For what can be conceived more
pleating to the Chriftian's Thoughts, than to con-
template this blefled Change of his Redeemer's Cir-
cumftances, than to fee him after his Sufferings en-
tering into his Glory ; efpecially when he confiders
what Intereft and Concern he has in this, as in all
his other Tranfactions ?

To affift therefore your Meditations ; and to help
you to fuch devout Refentments, as the ferious Con-
fideration of this Subject muft natively produce, I
fliail in difcourfing on it L Confider fome of the
Circumftances of our BlcfTed Lord's Afcenfion into
Heaven. II. I fhall confider fome of the bleffed Ends,
Effects and Confequences of ft. III. I fhall make
fome practical Improvement of the Subject.

I. I fhall confider fome of the Circumftances of
our Blefled Lord's Afcenfion into Heaven. And

i« As it is intimated in the Text and Context,

$md more fully recorded by our Evangelift in the

4 firft

on Luke xxiv. 51. 295

firft Chap, of the Afts of the Apoftles, his Afcenfion
was in the Sight of famous WitndTes, his eleven A-
poftles, and probably alfo his other Difciptas in and
about Jerufalem, to the Number of an hundred and
twenty, mentioned ABs i. 15 : And from them we
have the Account of it tranfmitted to us, with all
the Evidence that can reafonably be required of fuch
a Matter. And we have reafon to blefs God, who
has given us the Teftimony of fuch unexceptionable
WitndTes, to build our Belief of fuch an important
Article of our Faith upon : The fame Perfons who
were Witneffes of his Refurre&ion were alfo Wit-
nefles or his Afcenfion, and their Teftimony, as it
deferves all Credit, fo it calls for our thankful Ac-
knowledgments to God, who has given us fuch a
fure Foundation to fix our Faith upon. His Afcen-
fion as well as his Refurredion was indeed predict-
ed and prefigured under the Old Teftamenr : That
feems to be a plain and lofty Defcription of it, which
we have Pfal lxviii. 18. Zhou haft afcendtd on high,
thou haft led Captivity captive ; thou bad received
Gifts for Men, yea for the rebellious alfo, that the
Lord God might dwell among ft them. The fame
feems alfo to be plainly notified iti that folemn Call,
made in a poetical and figurative Way, to the Gates
of the Temple, t© admit the Ark into it, as a Type
and Figure of drift's Afcenfion into the heavenly
Temple above ; Pfal. xxiv. 7, 8. Lift up your Heads
O ye Gates, and be ye lift up ye everlafting Doors,
and the King of Glory (hall come in ; Who is this
King of Glory } the Lord flrong and Mighty, the Lord
ftrong in Battle : Which Words are repeated in the
following pth and 10th Verfes, as to be Tung over
and again by the Chorus, on this folemn Occafion
of the Aik's entering into the Tabernacle or Temple.
T i There

294 SERMON XIII.

There were alfo fomc perfonal Types of our Saviour's
Exaltation as well as of his Humiliation, fuch as
Jofepb> who from the Dungeon was advanced to
the highefl: Power and Glory in Egypt : And Davidy
who, after a long Train or Afflictions and Trials,
got quiet PofTcjEon of the Crown of Ifrael. But the
mod eminent Type thereof was the High Prieft'j en-
tering once a Tear within- the Vail, with the Blood
of Attornment in his Hands, which he fprinkled be-
fore the Mercy-feat feven Times to make Reconci-
liation for the Sins of the People : Of which great
Rite and Ordinance of the firft Temple, we have
the Apoflle to the Hebrews fpeaking Chap. ix. from
Ver. o. and lhewing it to have been a plain Type of
Chrift, the High Prieft of our ProfeJJion his entering
into the holieft of all above ; of which we may af-
terwards have Occalion further to take notice. But
I fay the greateft and fuileft Evidence of the Re-
fur re&ion and Afcenfion of Chrift, is the Tcftimony
of his Apoftles, who were Eye Witneffes thereof;
and wTc have ail imaginable Rcafon to credit their
Teftimony, as might be made out at large, if I had
Time for it. But

2. As another Circumftance of our Lord's Afctn-
(ion, it may be obferved that it was afccr he had
appeared to them, and converfed frequently with
them for the Space of forty Days, and given them
fuch Inftru&ions as he thought proper, betcre he
fliould leave them as to his perf rial defence. So
fays the Evangelift Mark xvi. 10. So then after the
Lord badfpoken unto them, he was received up into
Heaven, and fat on the right Hand of God. And
fo fays the Hiftorian Luke, Acts i. 3. 2o whom
( meaning the Apoftles) he Jbewed bimfelf alive af-
ter bis Paffiun, by many infallible Proofs, being feen

f

on Luke xxiv: 51- 295

rf them forty Days, and [peaking of the ^things per-
taining to the Kingdom of God Our Bleffed Lord,
wiio was faithful in all his Houfe, omitted no Op-
portunity of inftru&ing his Apoftles, and fitting
them for the Work to which he called them : He
fpake much to them for their Inftru&ion before his
Paffion, and he fpeaks to them for the fame End
after his Refurre&ion, even till the Time of his Af-
cenfion. 'Tis true, he left their full and compieat
Intlruction to the Holy Gho(ly when he mould in a
few Days be poured out upon them : But yet, while
he is perfonally prefent with them himfelf, he neglects
net, as oft as he appeared to them, to give tnern
fuitable Inftru&ions, and, as the Hiftorian Luke ex-
preiTes it in the forecited Words, to [peak to them
of the things pertaining to the Kingdom of God.
This fihould teach Parents and Matters of Families,
and efpecially Minifters of the Gofpel, as at all
Times, fo more efpecially when they have the View,
or are under the Apprehenfions of their being about
to leave thofe of whom they have the Charge, and
to whom they are bound to give Dire&ions, it fhuuld
teach them to perfevere to the End, inftru&ing them
in all Things needful, and particularly to turn their
Difcourfe much into a heavenly Strain : What be-
comes thofe who have the Hopes of being quickly
in Heaven themfelves, what becomes them more,
than to be fpeaking much of that Heaven to others
they are to leave behind them, and whom they
heartily wifh to follow them thither ? A nd it has
been obferved of many of the Saints and Servants of
God, that by a divine Kind of Inftinc/k, they havs
been dir.&ed to ad their iaft Part, and finifh their
Courfe after this Manner. But thea

T 4 5- As:

2.9*5

SERMON XIII.

3. As anonther Circumflance of our Lord's Af-
Cenfion, it may be obferved that it happened, or
bequn, whilft he was a blefling his Apoftles : So
fays our Texr, And it came to pafs, while he bleffed
them, he was parted from them, and carried up into
Heaven. This was his laft A&ion on Earth, and
fuch as very well became him, whofe Errand into
the World was to procure Bleflings to the Children
of Men ; By this he fhewed his Affe&ion to his Dif.
ciples, as the Evangelift John fays, xiii. 1. Having
loved his own which were tn the World, he loved
them to the End , and gave this Evidence of it at
parting, he lift up his Hands and bleffed them.
But this was not an A&ion of mere Affection, but
alfo of Divine Authority ; he bleffed them as their
Lord and Matter, and fet them apart anew for their
Work, He lift up his Hands and bleffed them, not
only as one that prayed for Blelllngs to them, but
conferred them effectually upon them : And furely
bleffed were they, when he bleffed them. What
were the Words he pronounced is not faid ; but
Curdy they would be very powerful, moving and af-
fecting, attended with fuch a Divine Weight and
Energy, as would give them a Senfe and Tafte of
that Blcffcdnefs that he pronounced on them. It the
two Difciples going to Emaus were made to fay,
up^n Reflection Lid not our Hearts burn within us,
while he talked to us by the Way, and opened to us
the Scriptures; much more, we may reafonably be-
lieve, would the Hearts of the Difciples be made to
glow, yea be filled with an extatick Joy, while their
Lord pronounced his parting Blefling upon them.
Now, in this laft Aft ion of our Bleffed Saviour, his
blefling his Applies immediately before bis Afcen*
JJgh, we have a good ^opy fet before all religious

Parens

on Luke xxiv. 51. 297

Parents and Mafters of Families, namely, when they
are a dying in the Hopes of going to Heaven, to
call their Children, and Servants, and other Chri-
ftian Friends before them, and to bid them Fare-
well by blefling them.

4. Another Cireumftance touching our Lord's
Afcenfion is the Place where he afcended, viz.
Mount Olivet on the Skirt of which the Village of
Bethany ftood : For in the Context 'tis faid, he led
them out as far as to Beth any ; and Atfs i. 12. 'tis
faid they returned unto Jerufalem from Mount Olivet,
which is from Jerufalem a Sabbath Day's Journey ;
fo that it was from Mount Olivet near to Bethany
that our Saviour afcended into Heaven. The moft
notable of the Divine Tranfactions recorded in Scrip-
ture have been on Mountains : It was on Mount
Sinai that the Lord appeared to give the Law ; it
was on Mount Carmel that the Prophet Elija reftor-
ed it, by deciding the Controverfy betwixt Jehovah
and Baal; it was on a Mount that our Saviour
preached chat excellent Sermon of his recorded,
Matthew 5 th, 6th and 7th Chap, it was on Mount
Tabor that he was transfigured ; on Mount Calvary
that he was crucified; and it was from Mount
Olivet that he afcended into Heaven. And God
has been pleafed in Scripture to make Ufe both of
Times and Places as Signs to his People ; fo he tells
Mofes concerning Mount Horeb, that it mould be a
Token or Sign to him, that he had fent him, that
he and the People whom he inould bring out of
Egypt mould worfliip in chat Mountain : And our
Bkned Saviour afcended from Mount Olivet, pro*
bably, to teach his Apoftles, that 'tis by Suffering
on Earrh they were to expe&'to afcend into Heaven.
Mountains have fomeching of Grandure and Srace

in

19S S E R M O M Xiri.

in them, to awaken in Mens Minds Thoughts of
the Divine Majcfty and Greamels, and to make
them the fitter Theatres of the Divine Appearances.
Th: Mountains have their Tops raifed up toward
Heaven, and thither we fliould raife our Hearts,
especially when we are called to contemplate Divine
Iliings. In Mountains commonly there is an a-
greeable Solitude, that minifters to Devotion and
ficlps to elevate the Soul to the Contemplation of
Divine Objects ; and in the prefentCafe, when ouc
Saviour intended to make none privy to his Afcen-
lion bur his own Difcipies, who were to bear Tefti*
mony to the Truth of it as well as of his Refurredti-
on, and upon whofe Teftimony the World was to
be required to believe it, that (o as Chriftianity was
to ftand upon the Bottom of Faith, fo there might
be a fufficient Ground laid down for Men to build
their Faith upon : When this, I fay, was the In-
tention of our Saviour, the Solitude of the Mount
from which he afcended was convenient for his
Purpofe. Betides this Mount of Olives was a Place
whither our Saviour was wont frequently to refort
for Prayer; there alfo, or near to it, probably at
the Foot of it was the Garden of Gethfemane> a
Place which he much frequented, and where he be-
gan his Paflion with an Agony : and our Bleued
Saviour was pleafed to honour this Place with his
Afcenfion from it, perhaps, to give his Difcipies a
fenfible Inftru&ion of that great Truth, that Suffe-
rings here lead the Way to Glory hereafter ; or as
the ApofUe cxpreffes it, that it is through much
tribulation we muft enter into the Ktndom of
God.

y. Touching our Saviour's Afcenfion, we may
'sbjgryc as another Circumftance o£ ic, as you have

IS

on Luke xxiv. 51- Z99

it ABs i. p. that a Cloud received him out of bis
Difciples Sight. In Scripture we often find is

made Ufe of as a Medium in which God appearea
to and converfed wkh the Children of Men: It
was in a Cloud covering the Tabernacle that Goct
dwelt among the Chiidcen of Ifrael in the Wilder-
pels: And when King Solomon had flniihed his
Temple and brought the Ark into k,the Cloud filled
the Houfe of the Lord, i Kings, via 10. when
our Saviour was transfigured, a bright Cloud over-
Jhadowed the three Difciples that were prcfent7 out
of which came a Voice, faying, this is my Belovetf
Son, bear him: And now when he aicends into
Heaven, he afcends in a Cloud, a Cloud received
bim out of their Sight ; and when he comes again,
he will come in the Clouds of Heaven, with Power
and great Glory, Mat. xxiv. 30. God is aa incom-
prehcnfibie Being to us, especially in our prefent
State ; and in Condefcenfion to our Weaknefs, he
mud cover himfelf with a Cloud when he comes to
converfe with us : And tho' our Bleffed Saviour had
given to his Apoftjes a clear Revelation of the Di-
vine Will, compared with what had been give- be?
fore, and tho' this Revelacion was to be made much
clearer to them by the EfFufio-s of the Holy Ghoft
upon them ,• yet there were many Things fti ■! to re-
main fecret and unrevealed to them, as he tells thera
particularly wi:h Reference to what they ask nim,
ABs i. 6. Lord will thou at this Time rejlore tb$
Kingdom to Ifrael ? He .anfwers, h is not for yoi$.
to know the lunes or the Seafons which the Father
bath put in his own Power.— --He was tahaz up9
and a Cloud received him out of their Sight : N >w
it was that in a iiceral Senfe he verified the Wc ds
ef the Pfalmiit PfaL civ. 3. He maketb the Clouds

h*

500 sermon xirr.

bis Chariot ; this Cloud was his triumphal Chariot
in which he mounted on high, at Ieaft out of the
Sight of his Difciples, attended, no doubt, with a
far more glorious invifible Retinue. For

6. And laftly, As another Circumftance of our
Saviour's Afcenfion, we may obferve that Angels
affiftedatit. 'Tis (aid in the lxviii. Pfal. lyVer.
where we hare the Afcenfion of our Lord foretold,
ibe Chariots of the Lord are twenty thoufand, even
thoufands of Angels ', the Lord is among them as in
Sinai : the Law was given, fays the Apoftle, by
the Miniftry of Angels-, there were glorious Hofts of
them attending their Almighty Sovereign on that
folemn Occafion, and fo were there aflifting at our
Saviour's Afcenfion, 'the Lord was among them as
in Sinai. The Angels are miniftring Spirits, as the
Apoftle calls themjentfurthto minifter to the Heirs
of Salvation ; We read of whole Hofts of them be-
ing imployed to minifter to the Saints ; Jacob at
Mahanaim faw two Hofts or Camps of Angels fet for
his Guard, Gen. xxxii. i. When the Syrians came
to apprehend Elifha at Dothan, the Mountain was
full of Horfes and Chariots of Fire, that is of Angels
appearing in that Shape, round about the Prophet,
2 Kings vi. 1 7. And when there were fo many of
them imployed on Occafions in miniftring to the
Saints and Servants of the Lord ; how many mere
of them, may we reafonably believe, did attend u-
poji the Prince of Life and Lord of Hofts himfelf, u-
pon all proper Occafions ? We read that the Angel
Gabriel notified his Conception, and that a Multi-
tude of the heavenly Hoft celebrated his Birth,
praijing God, and faying, Glory to God in the higheft,
and on Earth Peace, Good-will towards Men 1 that
Angels miniftred to him after his Temptation, that

an

on Luke xxiv. 51. 301

an Angel, ftrengthned him in his Agony, that they
affiled at his Refurre&ion ; and without doubt alfo
at his Afcenfion, for AcJs i. 10. 'tis exprefly faid,
that while bis Difciples looked ftedfaftly towards
Heaven as be went up, two Men, that is, two
Angels in the Shape of Men, flood by them in white
Apparel, which alfo faid, ye Men of Galilee, why
ftand ye gazing up into Heaven ? Ibis fame Jefus
•which is taken from you into Heaven, Jballfo come m
like Manner, as ye have feen him go into Heaven ;
Thefe two Angels, we may reafonably fuppofe, were
detached from the glorious Hoft of Angels that now
attended our Saviour in his triumphant Afcenfion.
Yea we may well believe, that, fince the Beginning,
ot the World, there was never fuch a glorious Ren-
dezvous and Affcmbly of thefe blefled Spirits on any
Occafion ; and that there fhall be never fuch ano-
ther, till the Lord Jefus come again in the Glery of
bis Father, and all bis holy Angels with him. And
now may we not be allowed to indulge ourfelves a
little, in conceiving what a glorious Proceflion this
muft needs be, whilft our Bleffed Lord afcended
through all the diftant Regions betwixt Heaven and
Earth, attended with Thoufands, yea perhaps My-
riads, nay even Millions of glorious Angels, till he
arrived at his Father's imperial Court in the higheft
Heavens ? Tho' this was invifible to the Eyes oF
Men, after that the Cloud received him out of his
Apoftles Sight : Yet how bright and dazling, pom-
pous and magnificent, may we fuppofe it was in
the Sight of thefe of the invifible World who beheld
it? With what Acclamations, from thofe of his
glorious Retinue, would this Triumph of the Re-
deemer be celebrated ? To which mcthinks may be
applied the Words of the Pfaimift, Pfal. xlvii. 5.

Golf

3oi SERMON XIII.

God is gone ?:p with a Shout, the Lord with the Sound
of a Tru pet. Sir. j Praifes to God, fng Praifes :
Sina \jtjts ir King, fing Praifes. And when

he ihr.iU. fie al rVec \t trre heavenly Country, and
imperial Cuy \\ rod keep*? Court ,• with what

joj'ul Acclrrrr r:"-s would he be welcomed home,
to be again r Glory which he had wtth the

father^ before -id was ? But then as to the

Embraces of Lov ftrd Joy witv which his Father
wouid receive him, we muft be fi lent ; for neither
our Thoughts can conceive it, nor our Words ex-
prefs it.

I proceed in the fecond Place to confider fome of
the bkfled Ehdsj Fruits and Effects ot out Saviour's
A fcenfion in to H eaven . A nd

i. He afcs'nded into Heaven, further to carry on:
and fulfil his Work as Mediator. He had done all
that Part of his Work that was neCeiTary to be fi-
nifhed on Earth, by his Incarnation, Life, Miniflry,
Sermons, Miracles, Bea'th and Refurredion : And
now he afcends into Heaven to carry on and finiih
what of his Work yet remained, as the Prophet,
Pried and King of his People.

Firft as their Prophet. Tho' he had publifhed
much excellent Do&rine in his Sermons and Dif-
courfes, which let the Will and Mind of God in a
much clearer Light than ever was done before ; yet
a great Deal more ftill remained to be revealed, par-
ticularly with Reference to himfelf, and the Way
of Salvation by him : And therefore he afcended
into Heaven, to fend down the Holy Spirit, who,
as his Vicegerent, fhould enlighten the Minds of
his Apoftles, and furnifh them with all thefe Gifts
and Graces that mould qualify them for preaching
jtke Gofpel, and communicating divine and faving

Know-

on Luke xxiv; 51. 30}

Knowledge to the World. So you have him fptak-
ing to his Difciples, John xvi. 7, 8, 12. 13, 14.
Nevertheless, I teUyou the Truth, It is expedient fot
you that 1 go away : For if I go not away, the Com-
forter will not come unto you : hut if I depart, / wiS
fend him unto you. Ana when he is come, be wiU
reprove the World of Sin, and of Right eoufnefsy and
of Judgment: I have yet many things to jay unto
you, hut ye cannot bear them now. Howbeit, wbett
be, the Spirit of Truth is come, he will guide you
into all Truth : For he Jball not fpeak.of bimfilf:
But whatfoever he floall hear, that Jball he /peak :
And be will Jbew you Tubings to come. He jloall gfo-
rifie me : For be Jball receive of mine, and Jball pew
it unto you. And accordingly foon after cur Savi-
our's Afcenfion, on the Day of Pentecoft, the Holy
Spirit was poured out upon the Apoftles, as you
read ABs ii. from the Beginning.

Now this was a blefTcd End of our Saviour's Af-
cenfion, for which the Chriftian World in all Ages,
and we in particular, owe unto him our moll: thank-
fill Acknowledgments. O what a great Blefling h
Divine Revelation to the World, efpecially fuch
an one as we have in the Writings of the New Tef-
tament ? With what Thankfulnefs of Heart Ihould
we blefs our Redeemer for the Purchafe and Gift of
the Holy Spirit ? With what warm Refentments of
Love and Gratitude mould we reflect on his Afcen-
fion, when, as the Fruit and Confequence of it, be
gave, as you have the Apoftle faying, Epb. iv. 11.
Some , Apoftles ; fome, Prophets ; and feme, E*van-
geltfts ; and fome, Paftors and Teachers : For tie
ferfeclmg of the Saints, for the Work of the Mini-
£ry, for the edifying of the Body of Cbrifi ?

a. Chrift

304 SERMON XIII.

2. Chrift afcended into Heaven, to fulfill what
of his Work remained to be done by .him as the
High Pried of our Profeffion. It was a great Part
of ms Work of this Sort that he performed, wheu
he offered himfelf up a Sacrifice in our Stead, to
make Satisfaction to the Juflice of God for our Sins ;
then indeed, in Point of Merit, the whole Work of
our Redemption was finifhed, according to what he
faid himfelf with his laft Breath on the Crofs ; But
yet he had a great deal more to do in the Execution
of his prieflly Office, in point of Interceffion j and
for this he afcended into Heaven. This was no-
tably prefigured by the High PrieiVs entering into
the Holieft of all with the Blood of the Sacrifice, on
the great Day of Expiation, and fprinkling k be-
fore the Mercy-feat to make Attonement for the
Sins of the People : As you have this great Rite
prefcribed, Levit. xvi. and as you have the Apoftle
making Application of it to Chrift, and fhewing the
Type to be fulfilled by him, Heb. ix. 6> 7, 8, n,
12, 24. Now when thefe things were thus vrdained,.
the Priefls went always into the.firft ^tabernacle ', ac-
complijhing the Service of God : But into the Jecond
went the High Prieft alone, once every Tear, not
without Bloody which he offered for himfelf \ and for
the Errors of the People. I'he Holy Gboft this Jig-
nifying, that the Way into the Hoheft of all, was not
yet made manifeft, whde as the fir ft tabernacle was
yet (landing : But Chrift being come an High Prieft
of good ^things to come, by a greater and more per-
fect ^tabernacle , not made with Hands that is to
fay, not of this Building; neither by the Blood
of Goats and Calves but by bis own Blood he entred
in once into the holy Place, having obtained eternal
Redemption for us. For Chrift is not entred into'

the

\

on Luke xxiv. 51: 305

the holy Places made with Hands, which are the F/-
gure of the true, but into Heaven itfelf now to ap-
pear in the Pre fence of God for us. Now when theft
^Things were thus ordained, thefe Ordinances and
thac Furnitute or" the Tabernacle mentioned in the
preceeding Verfes, the Priefis, that is the ordinary
and inferior Priefts, went always into thefirft 7*aber~
nacle accomplifhing the Service of God. For Chriji
is not entred into the holy Places made with Hands,
which are the Figure of the true ; hut into Heaven
it felfy now to appear in the Pre fence of God for
us.

Now this is another great and blelTed End of our
Saviour's Afcenfidn into Heaven, that he might
there make Interceffion for us ; prefenting the Me-
rits of his own Elood, to impetrate from the Father
all the good Things we ftand in Need of: Parti*
cularly the great Bleffings of the Pardon of Sin, and
Peace and Reconciliation with God ; Accefs to him
and Acceptance with him, in our Prayers, Praifes
and other religious Performances ; the renewed Sup-
plies of Grace, whether for enlightning, ftrengthning
or comforting us as we ftand in Need thereof; till
at laft we attain to full and fure Pofleffion of eternal
Glory. Thefe, my Brethren, are great Bleffings,
the Bleffings of the new and well ordered Covenant;
the things that belong unto our Peace ; the Things
on which the Salvation and Happinefs of our Souls
depends, or in which it does confift. And O !
what Obligations do we ly under to the BlefTcd Re-
deemer, who, after he had merited thefe Bleffings to
us by his Death, afcerided into Heaven, to impe-
trate and procure them to us by Virtue of his In-
lerceffion ?

Voi. II, JJ f. Qirjft

y>6

SERMON XIII.

3. Chrift afcended into Heaven to enter into the
fall Exercife of his regal Power. He cells his Dif-
ripies after his Refurre&ion, Mat* xxviii. 18. All
Power is given to me in Heaven and in Earth : This
Power he acquired by his Death, and he afcended
into heaven to take the Exercife or" it into his Hands ;
hence that Prophecy concerning him in the ex. PJal.
which the Apoftle Peter applies to him, Atls ii.
34» 35» 3 6* For David bath not afcended into
Heaven; but he faith himfelf, ^the Lord J aid unto
my Lord, Sit thou on my right Hand, until I make
thy Foes thy Footftool : Therefore let all the Houfe of
Jfrael know affuredly, that God hath made that fame
Jefus whom ye have crucified, both Lord and Chrift.
lie afcended into Heaven, that there he might (it
down on his Throne of Glory, and exercife Domi-
nion over the whole Univerfe, and efpecially reign
there as the glorious King and Head of his Church.
And now, my Brethren, with what Joy and Thank-
fulnefs mould we think on this exalted Honour and
Royalty of our Blefled Saviour? How fhould our
Hearts afcend to him in A&s of Homage and Wor-
fhip ? And how cheariully fhould we comply with
that Exhortation of the Pfalmift, Pfal. cxlix. 2.
Let Jfrael rejoice in him that made him : Let the
Children of Zwn be joyful in their King ? But this
leads me to a

II. End of our BlefTed Saviour's Afcenfion into
Heaven, and that was, that he might receive the
Reward that he had merited, and that was promifed
to him of the Father, for having undertaken and ac-
complifhed the Work of our Redemption on Earth.
Says the Apoftle of him, Heb. xii. 2. For the Joy
that was fet before himy be endured the Crofst
def fifing the Shame % and is fit down at the right
4 Han4

on Luke xxiv 51. jof

Hand of the throne of God \ And more fully to nc
fame Purpofe, fays the Apcftle, Vbil.'ii. b, y, io.
He humbled himfelf and became obedient unto De«th%
even the Death of the Crofs j wherefore Go-J. alfo
hath highly exalted him, and given htm a Nume
which is above every Name, that at the Name of
Jefus every Knee fhoitld bow \ of things in Hempen,
and things in Earth, and things under the F irtb :
Agreeable lo which is what the fame ApofH fays,
Eph. i. from Ver. 20. to the End, God hath jet
him at his own right Hand in the heavenly Places,
far above all Principality and Power, and Might
and Dominion, and every Name that is named, not
only in this World, but alfo in that which is to come ;
And hath put all things under his Feet, and gave
him to be the Head over all things te the Church,
which is his Body, the Fulnefs of him that filleth all
in all.

And now what p^eafant Thoughts fhould thii
exalted Glory of our Blefled Redeemer afford us ?
How mould we rejoice in this happy Change of his
Circumftanc\s ? With what Transports of joy mould
we litt up our Eyes, and behold him who was a
Man of Sorrows, and acquainted with Grief now
made glad at his Father's right Hand, in cfre ple-
nary PofUiTion of a Divine and all tranfeending Joy :
Him that was defpifed and derided by Men, adoitjd
and worfhipped by Angels ; him whofe Head was
pierced with a Crown of Thorns, now adorned with
a Crown of Glory ; him who was hung up a nak?d
Spectacle on a Crofs, now darting furth his daziing
Beams from his lofty Throne, where he fits on the
right Hand of the Majefly on High ? Why, my Bre-
thren, Gratitude calls us :hus i.o rejoice in the trfin-
fcendant Glory of our exalted Redeemer; Ic was
U 2 ioc

1o%

SERMON XIII.

for our Sake he defcended from Heaven to Eartfc,
and went through fo many difmal Scenes of Sorrow
and Sufferings ; it was for our Sake he fought and
Conquered, and we fhould rejoice in his Triumph,
rejoice in the Thoughts of his having afcended into
Heaven, and of his being there poffeft of his merited
Glory. And what mould nelp to make our Refent-
ments of this Sort the warmer, is, that he has car-
ried our Nature thither with him, and poiTeifed it
of a Honour and Glory, fuperior to that of the
Angels ; yea made it in Conjunction with his Di-
vine Nature, the Object of their Worfhip and A-
doration. Lord, what is Man, that thou art thus
mindful of him ? Or the Son of Man that thou
fhouldeft thus vifit him ? Thou haft made him now,
not a little lower than the Angels, but infinitely fu-
perior to them ; thou haft crowned him with Glory and
Honour, thou haft made him to have Dominion over
the Works of thy Hands , thou haft put all Things un-
der his feet.

III. A third End of our BlefTed Saviour's Af-
cenfion into Heaven, was to take Pofllflion of it
in the Name of his Followers, and to prepare Man-
fions for them there. He tells his Difciples, John
xiv. 2, 3. In my Father's Houfe are many Manfions^
if it were not fo, I would have told you ; I go to pre-
pare a Place for you : And if I go and prepare a
place for youy J will come again, and receive you
unto my felf, that where 1 am, there ye ?nay he alfo.
And fays the Apoftle to the Hebrews, Heb. vi. 19.
Which Hope we have as an Anchor of the Soul, both
fure andftedfaft, and which entreth into that within
the Vail, that is into Heaven whither the Forerunner
is for us entred, even Jefus, made an High Prieft for
ever after the Order of Melcbifedec.

4 And

on Lake xxiv. 51. 309

And O ! What endearing Obligations does this
lay on us, to make us love our Redeemer, and ho-
nour him with our mod t hank ful Acknowledgments?
He loved us fo as to purchafe Heaven for us by his
Death, and he alcended into Heaven to enfure it to
us, and prepare it for us. And O ! What a glo-
rious Heaven muft that be, which is the Purchafe
of the Redeemer's Blood, and which he is at the
Pains to prepare ? This lower World, which he pre-
pared tor the Habitation of Man, was beautiful to
behold, efpecially before Sin entred in to taint it,
and to give (o many ill Neighbours Room and Place
in it • and even atter all the Deformities and Dis-
orders that Sin has introduced to disfigure this
World of ours, yet, how many admirable Beauties
are every where to be feen in the Works of God a-
bout us ? But yet, what a poor and mean Place is
this World in which we live, compared with that
glorious Heaven that Chrift has purchafed ; and, as
one End of his Afcenfion, gone to prepare for us ?
Glorious things are fpoken of thee OCity of our God $
but furely when we come thefe, we fhall fay Half
the Glory was not told us before. It will be a City
worthy of Chrift 's Purchafe, and worthy of him to
prepare, he hath prepared for them a City. And
now how fhould this endear our Redeemer to us ?
How thankfully fhould we blefs him for all his kind
Offices, and particularly for this his going to Heaven
to prepare a Place for us ; and whither he will befure
to receive us, that where be is there we may he alfo ?
For

IV. Another End of ChrifTs Afcenfion into

Heaven, was to open the Way into it to all his

Followers, and to make fare their coming into it

alter him. As his Refurrection was a Pledge of

U I theirs i

$io SERMON XIII.

theirs; fo alfo is his Afcenfion a Pledge of theirs, a
Pkdge of their being carried up into Heaven, both
Soul and Body, at the End of Time : He will carry
them both Souls and Bodies up with himfelf in a
glorious Triumph into Heaven. And herein will
Ch rift's fecond Afcenfion differ from his firft : Iri
his fir ft 'tis faid in the Text, that while he blejfed
his Difciples he was parted from them ; but in his
fecond Afcenfion, he will leave none of his Difciples
behind him, he will carry them all up in a glorious
Proceffion with himfelf into Heaven, where they
(hall ever be with the Lord. I now come in the

tfhird Place to make fome practical Improvement
of what has been faid on this Subject : On which I
fliall be the fhorter, that I have already in feverai
Refpe&s prevented my felf therein.

i. From what you have heard concerning the
Afcenfion of our Blelfed Redeemer, let me call upon
you to pay him that Homage and Worfhip that is
due unto him. 'fjs faid of the Difciples in the
Text, that when they faw him afcending they wor-
(hipped him : They now all atuonce had their Minds
filled with glorious Images of his Divine Perfecti-
ons; they now faw his Godhead mining more
brightly forth through the Vail of his Manhood than
ever before: Now what he had faid and what he
had done to convince them of his being the Son of
God, and the Lord and Saviour of the World,
came all croud ing afrefh into their Minds : Now
they began better to underftand the Meaning of what
he had faid, when he fpoke of his going away from
them, and its being expedient for them that he (botild
go away i And now they began to have jufter No-
tions of his Kingdom, and that Salvation he was
to work fot Jfrael, And from the fud4en Jmpulfe

on Luke xxiv. 51. 311

ef all thefe Thoughts heightning their Efteem and
Veneration of his Divine Perfon, as they beheld
him afcending'f £07 worfhipped bim ; They worfhipped
him, and fo (hould we my Brethren do this Day.
Tho* we cannot behold him as they did with the
Eye of Senfe, yet we may by the Eye of Faith.
We may now imagine our felves as (landing with
the Apoftleson the Mount of Olives, and that we
fee our Saviour from thence afcending up into
Heaven, that glorious Heaven where he dwells, that
glorious Throne on which he fits. And let us wor-
ship him with the mod exalted A6ts of Homage of
which we are capable ; and while we think we fee
him, let us lift up our Souls to him in the mod fer-
vent Devotion. Divine Worfhip and Honour is
due unto him both from Men and Angels : Saith
the Apoflle to the Hebrews, Heb. i. 6. When he
hringeth in theFirft Begotten into the World, be fait h%
and let all the Angels of God worfhip him ; and fure-
ly when he entred into the heavenly World, and fat
down on his glorious Throne there, all thefe excel-
lent Beings, the Angels of God, would throng a-
bout him to pay their Homage and Obeyfance to
him. And let us, after the beft Manner we can,
lift up our Souls to the Place where he dwells, and
give him the Glory that is due unto his Name.

2. Let us rejoice in the Thoughts of our Saviour's
Afcenfion into Heaven and Exaltation there. Tis
faid of the Difciples in the Text, that after they
had feen their Lord afcend from them, and had
worfhipped him, they returned to Jerujakm with
great Joy. And O! What Joy ihould fill our
Hearts every Time we think of our Saviour's Afcen-
fion into Heaven, and his Exaltation there at the
Father's right Hand. His Birth was publiihed by
TJ 4 the

£12, SERMO N XIII.

the Angel that appeared to the Shepherds, as Mat-,
terof great Joy, Luke ii. 10. Behold, I bring you
good Tidings of great Joy, which Jbali be to all Peo*
fie : For to you is born this Day, in the City ofDavid%
a Saviour, which is Chrift the Lord : But this Joy
of ChrifVs People was fulfilled by l>is Afcenfion.
Now the Cape-ftone, I may fay, was put upon the
Work of their Redemption, the Foundation where-
of was only laid in his Conception and Birth : He
afcended into Heaven to finifh and complcat that
glorious Work that he had begun, and carried on fo
great a Length on Earth. Let us rejoice in the
Thoughts or Chriit's Afcenfion into Heaven and bis
Exaltation there, and good Reafon have we to do fo,
when we confider that the good Foundation of our
Faith, Hope and Comfort is laid in his Afcenfion
and Exaltation. All the Steps of the Redeemer's
Mediation, all his mediatory Tranfactions and Per-
formances, arc the Foundations or the Believer's
Faith and Hope, I mean his Faith and Hope of e-
ternal Salvation : But his Afcenfion into Heaven,
his Exaltation or his fitting at the Father's right
IJand, and his Interceffion there, are the conclud-
ing and finilhing Parts of his Mediation ; and con-
fequ*ntly what ferve, as it were, to finilh arid per-
fect the Faith of Believers. Hence that of the A-
poftlc, Rom. viil 33. Who (hall lay any Thing to
the Charge of God's Elecl ? It is God that jufttfieth ;
who is be that condemnetb ? // is Chift that died,
yea, rather that is rifen again% who is even at the
right Hand of God, is)ho aTfo maketb InterceJ/ion for
us : Who fball fe$arate us from the Love ofQhrtft?
Aria fays the Apoftie to'the Hebrews, Heb. vii. 25. He
js able alfo to fave them to the uttemoji tftaj come

am

on Luke xxiv. 51. ^1^

unto God by him, feeing he ever liveth to make Inter -
cefjlon for them.

Therefore, O my Brethren, let us confide in our
exalted Saviour ; let us honour him with our Faith,
of which he is well worthy, fault in him at all
2wtes ye People, pour out jour Hearts before him $
he is an exalted Saviour, him hath God exalted by
his own Right Hand to be a Prince and a Saviour.
We have not only a dying furTering Saviour to con-
fide in, but an exalted triumphant Saviour : Chrift
was crucified through Weaknefs, but he liveth by
the Power of God, 2 Cor. xiii. 4. And this Divine
Almighty Power of which he is pofllfled, he exerc-
cth for the Salvation of his People : Hence that
Doxology of the Apoftle Peter, 1 Epift. i. 3, 4, 5.
Bleffed be the God and Father of our Lord Jefus
Chrift, which according to his abundant Mercy, hath
begotten us again unto a lively Hope, by the Re fur-
re fi ion of Jefus Chrift from the Dead, to an Inhe-
ritance incorruptible and undefiled, and that fadetb
not away, referved in Heaven for you, who are kept
' by the Power of God through Faith unto Salvation,
ready to be revealed in the laft <ifime. O whac
Comfort arifes to the Believer from the Thoughts
of drift's Afcenfion into Heaven and his Exalta-
tion there. He can now even claim a Part of thac
Honour, as being a Member of the Body whereof
Chriil is the Head. Hence Believers are faid to b~
fet together in heavenly Places in Chnft, Eph. ii. 6.
What Encouragement mud it give to the Believer
to know that his Redeemer liveth and reigneth,
that he is God over all bleffed for evermore ; Thac
he has the Direction of Providence in his Hands, 2nd
has promifed to make all things work together for
Good to them tig at love him : To know,that when he af-

cended

$14 SERMON XIII

tended on bigb, be led Captivity captive, triumphed
over all his own and his People's Enemies, fo as
they can never attack them but by his Permiffion ;
and that even Satan, the grand Enemy of their Sal-
vation, fhall through his Conqueft be quickly bruiied
under their Fett : To know that there is no Temp-
tation can befall them, no State of Trial they can
be put into, but he can fend down his heavenly
Succours for their Support, and make bis Grace
jygicient for tbem : To know, that when they are
in the Dark he can fend down Light ; and that
even when they feem to be dead, he can be the Re-
furrecJion and tbe Life to them, and from on high
bredtb upon tbeir Bones, and make tbem live : In a
Word, to know that as he has promifed, fo he will
make it good, that be will never leave tbem nor for-
fake tbemy till he has perfected what concerns them,
as being equally able and willing to do fo. O
what Comfort I fay arifes to the true Believer from
the Thoughts of Chrift's Afcenfion into Heaven and
his Exaltation there. And if we have any Senfe of
thefe Comforts, let us rejoice in him, rejoice with
him, and delight our felves in thinking much on
this fweet Subject Chrift's Afcenfion into Heaven
and his Exaltation there.

3. Let us improve what you have heard on this
Subject of Chrift's Afcenfion into Heaven, for quick-
ening and enlivening us in the Exercifes of Piety
and Devotion. Devotion, or the Worfhip of God
our Creator, is what we are all bound to ; he
made us at firft for this End, and qualified and
fitted us excellently for it : But fince Sin polluted
our Natures, and defiled our Conferences, this
mars our Confidence towards God, and hinders our
comfortable Accefs to his Throne, the guilty Con-

fciencc

on Luke xxiv. 51. 31^

fcience is afraid of God. But behold tbc bleffed
Remedy provided for this Evil ; That, as the Apoftle
to the Hebrews fays, Heb. i. 3. When he had by
him/elf, or the offering ot himfelf, purged away our
Sifts, he fat down on the Right- hand of the Majefty
on high : According to what th<: fame Apoftle fays,
Chap. ix. 1$, 14. For if the Blood of Bulls and of
Goats, and the Ajhes of an Heifer fpr inkling the Un-
clean fanfiifiethto the purifying of the Flefb ; Horn
much more Jhall the Blood of Chrifi, who, through
the eternal Spirit, offered himfelf without Spot to God,
purge yonr Confidence from dead Works, to ferve the
living God ? Here then is the Thing that gives
Life to Devotion, reftores Man's Confidence towards
God, and encourages him to draw near to God
with a holy Boklnefs, the virtue of that Blood of
Chrift which he fhed upon Earth, and that he
afcended into Heaven to prefent it to the Father,
to procure to Believers the Pardon of their Sins, and
a Freedom of Accefs into his holy Prefence : Ac-
cording to that comfortable Exhortation of the
fame Apoftle, Chap. iv. 14, 15, 16. Seeing then
we have a great High -prieft, that is pafjed into the
Heavens, Jefus the Son of God, let us hold fafl our
Profejfion , For we have not an High-prieft which
cannot be touched with the Feeling of our Infirmities,
hut was in all Points tempted like as we are, yet with-
out Sin: Let us therefore come boldly unto the $hr one
of Grace, that we may obtain Mercy, and find Grace
to help in time of Need. O ! what Encouragement
docs it give to the Believer, to draw near to God,
to prefent his Suits and AddrefSs before his Throne ;
to know that he has fuch a Friend at Court, fuch
an Advocate with the Father, fuch a powerful Me-
teor and Interceffor at the Throne of Grace ?

Hirri

316 SERMON XIII.

Him the Father heareth always, and whatever we
ask in his Name, believing wejhall receive. Hav-
ing therefore, my Brethren, Boldnefs to enter intb
the Holteft by the Blood of J e [us, by a new and living
Way which he hath conjecrated for us through the Vail,
that is to fay , his Flefh ; and having an High prieft over
the Houfe of God, let us draw near with a true Heart,
in full Affurance of Faith, havmg our Hearts fprinkled
from an evil Confcience, and our Bodies wafhed with
fure IVater,Htb. x. 19, 20, 21, 22. Let usblefsGod
that we havefuch a kind and powerful Mediator, fuch
a mighty Intcrceflor at the Throne of Grace : And
let the Confideration thereof infpire us with the
humble Boldnefs of Faith, and make us zealous and
fervent in our Applications to the Throne cf God
for whatever we ftand in need of

4. Let the Confideration of Chrift's Afcenfion in-
to Heaven draw up our Hearts after him, and en-
gage us to maintain a holy, heavenly Life and
Converfation. 'Tis thus you have the Apottle
reafoning and exhorting, CoL iii. 1, 2. If then ye be
rifen with Chrift, feek thefe things which are above,
where Chrift fitteth on the Right -hand of God: Set
your Affections on Things above, not on Things on
the Earth. 'Tis faid of the Difcipks, Ads 1. 10.
That when their Lord was taken up, they looked
ftedfaftly toward Heaven as he went up; Their
Hearts and A nv&ions as well as their Eyes went
after him, and they would not turn away from pur-
fuing the glorious Sight, till the Angels admonifhed
them, Te Men of Galilee, why {land ye gazing up in-
to Heaven ? Why, my Brethren, it (urely becomes
us to hit up our Hearts and Souls to that Heaven
whither our Saviour is gone, and by the Eye of
Faith to contemplate that Glory he is there poffeffed

of;

w Luke xxiv. 51; %IJ

of : It becomes us to be much in Heaven by our
exalted Thoughts and Meditations ; and, in an
Agreeablenefs thereto, to maintain a heavenly Life
and Converfation ; According to what the A pottle
fays, Phil, iii. 20. For our Converfation is in Heaven,
from whence alfo we look fur the Saviour, the Lord
Jefus Chrift, Which leads me to a

5. Improvement ot this Subjtft. Let the Con—
fideration of Chrifl's Afcenlion into Heaven keep
us in Mind of his fecond Coming.; For the one
will be after the fame Manner as the other, in the :
Clouds of the Air, and with the Attendance of
Angels. As we have the Angels telling the Dif-
ciples, while they flood gazing up into Heaven;
Thts fame Jefus which is taken up from you into
Heaven, floall fo come in like Manner as ye have
feen him go into Heaven ; only the one will be
inconceivably more folemn, publick and glorious
than the other : He afcended in the Sight only of
his Apoftles, but he will come again in the View
of all ; Behold be cometh with Clouds, and every
Eyefhall fee him. Rev. L 7. Even jo come Lord
Jefus. Amen.

S E R-

xlS

SERMON XIV.

Psalm, cxvi. 12,

What $ all I render unto the Lord for all
his Benefits toward me?

mtm

H E S E Words fpeak the Senfe of a pious
|; arid grateful Soul, the warm Refent-
riunts it entertains of the Divine Good-
nefs toward it. I fhali not trouble you
** with a general Account of the Pfalm,
nor inquire into the particular Occafion of it ; from
the Strain of the Pfalm it feems evident, that it was
compofed by the Pialmift, as a Memorial of the
Gaodnefs ok God towards him, in delivering him
from fome very great Diflrefs in which he had been
involved : And therefore as he defcribes his Trouble
in very ftrong Terms, particularly, ver. 3. Sthe
Sorrows of Death compared we, the Pains of Hell
gat bold upon me, I found trouble and Sorrow; fo he
exprefies his Gratitude for his Deliverance in a
great -Variety of warm and thankful Acknowledg-
ments, throughout the whole Pfalm, and particu-
larly in the Words of our Text, What Jkall J render

unt9

SERMON XIV, &c. 519

mtto the Lord for all his Benefits toward me ? From
the Words we may

Obferve ift, That a truly grateful Soul employs
irfelf in reflecting on the Benefits and Favours of
God towards it : This it is made-to do from the
Principle of Gratitude that prevails in it ; and by
its doing fo, its Gratitude is more and more
heightned. The Pfalmift here, from a Review of
the Benefits ot God towards him, cxpreffes himfelf
in this Acknowledgment (b full of a pious Gratitude,
What /ball I render unto the Lord for all his Bene-
fits towards me ? From the fame Principle in a
very warm Strain, while he fummons his Soul to
blels the Lord, he alfo charges it not to forget bis
Benefits, Pfal. ciii. 1, 2. Blefs the Lord, O my
Soul, and all that is within me blefs his holy Name ;
Blefs the Lord, O my Soul, and forget not all bis
Benefits : And fays the Pfalmift of himfelf and the
reft ot God's People in his Days, Pfal. xlviii. o.
We have thought of tby Loving- kindnefs, 0 God, in
the midft of thy temple. For Men not to reflect on
the Benefits of God towards them is equally ftupid
and ungrateful : And therefore we have the Lord
by the Prophet declaring againft it with a folemn
Appeal to the Heavens and the Earthy to bear
Witnefs againft his ungrateful People -y nay, even
the Brutes on this Account are preferred to them :
Ifa. i. 2, 3. Hear, O Heavens, and give Ear, O
Earth ; for the Lord hath Jpoken, J have noun/bed
and brought up Children, and they have rebelled
againft me : i'be Ox knowetb bis Owner, and tbe
Afs his Mafters Crib ; but Jfrael doth not know,
wy People aoth not conlider, or reflect on the Bene-
fits I have beftowed on them, and what grateful
Returns they owe to rae upon Account of them.

And,

310 SERMON XIV.

And, to be fure, fuch as would be truly thankful
to God for his Benefits, mult reflect and think
much on them ; and fuch as do reflect and think
much. on them, will not readily fail to be in a good
Meafure thankful for them : Whereas, on the con-
trary, fuch as are at no Pains to reflect on the Be-
nefits and Favours of God, will remain Strangers
to this pious Gratitude that warmed the PfalmifVs
Breaft, when he expreft himfelf as in the Text,
What flo all I tender to the Lord for all his Benefits
towards me ?

2. We may obferve, That the truly grateful
Soul, whenk reflects on the Benefits of God to-
wards it, is non-pluffed and at a Stand, and knows
not how or after what Manner to exprefs its Gra-
titude for them, So was it with the Pfalmift in
the Text, when, upon a Review of God's Benefits
towards him, he expreft himfelf in this warm and
paffionate Interrogation, What Jhall I render unto
the Lord ? As if he had faid, I am fo filled with the
Admiration of God's Benefits towards me ; I fee
them whenever I reflect on them, to be fo many
and fo great, and fo infinitely far above my De-
fert, that I know not how or after what Manner,
or by what Means to exprefs the grateful Senfe I
have of them : The beft Returns I can poflibly
make, fall infinitely fhort o£ what I owe to my gra-
cious God for them. Much after the fame Man-
ner does King David, who is thought by many to
be the Author of this Pfalm, exprefs his pious and
grateful Refentment of God's Goodnefs, upon Ac-
count of the Promife made to him by Nathan the
Prophet, in the Name of the Lord, concerning the
Stability and Perpetuity of his Kingdom, as you
have recorded, z Sam. vii. from the 12. down to

*6

on Pfal. cxvi: 12,. 311

the 18. tver. where it is faid, that upon the Back of
this kind Meflage, fben went King David in and
fat before the Lord, and be [aid who am I9 O Lord
God ? And what is my Houfe that thou baft brought
me hitherto ? He is fo overwhelmed with the Senfe
of God's Goodncfs to him, that he knows not how
to make Words of it. For,

3. We may obferve that true Gratitude towards
God is accompanied with a humble and diminifli-
ingSenfe of one's own felf, and a high and magnifying
Scnfe of God and his Benefits : What fh all I render
unto the Lord for all his Benefits toward me ? What
ihall I, a poor Man, yea, as he elfc-where fays of
himfelf, I who am a Worm and no Man, what fhall
I render unto Jehovah, the great, almighty and
all-fufficient Gcd ? What Return of mine can bear
any Proportion to any, even the fmallefc, of his
Benefits ? How infinitely then mud I come fhort, of
rendering to him in any Meafure fuitably to all his
Benefits ? In the like diminutive Terms does Jacob
fpeak of himfelf, when he reflects on the Mercies of
God towards him, in that x^xii. of Gen. ver. 10.
Jam not worthy of the lea ft of all the Mercies, and
of all the Struth which thou haft foewed to thy Ser-
vant : And fays the Apoftle Paul to the fame Pur-
pofe, out of his abundant Gratitude to the Grace
of God, in that ftrong Diminutive ufed by him
with Reference to himfelf, Eph. iii. 8. Unto me who
dm lefts than the leaft of all Saints , is this Grace
given. Humility and Gratitude always go to-
gether ; but the proud Spirit arrogates fo much to
itfelf, that it cannot be truly thankful.

4. We may obferve, that the truly grateful Soul
takes Occafion from any one more fignal Mercy,
to exprefs its Thankfulnefs to God lor all his Be-

Vol. IL X nefi 1

J*f SE R M O N XIV.

nefits bellowed on it: Says the Pfalmift In the
Text, WhatfbaU I render unto the Lord for all his
Benefits towards me? To the grateful Soul every
new Merc? is a Memorial of all former ones : It
puts it upon remembring them, and making mew
and thankful Acknowledgments or them. As the
gtacious Soul, in the Gonfeffion of Sin, takes O'c-
cafion from one which is chiefly die Matter of its
prefent Confeflion to confefs all its other Sins, and
to pray for the Pardon of them ; as we find the
Pfalmift David doing in that If. Pfalnt, where he
chiefly confeffes and mourns over his Sm in the
Matter of Uriah and Bathflieba, but fays-, ver. ?.
Hide thy Face from my Sins, and blot out all mim
Iniquities : So the gracious Soul ta"kes Occafton from
the Receipt of any one more fignal Mercy from
the Hand of God, to reflect with Thankfulncfs upon
all his other Mercies, and to fay with the Pfalmift
in the Text, WhatfbaU I render unto the Lord for
all his Benefits toward me ?

5. We may obferve, that true Gratitude inclines
and difpofes the Soul to make Returns to God for
his Benefits: What (ball I render unto the Lord for
all his Benefits ? To the grateful Scul, it is not
enough that it entertain warm and thankful Re-
fentments of the Benefits and Favours of God ; but
it looks upon itfelf bound to make fuitable Re-
turns. Tho' it well knows that all its Returns arc
but poor and mean, and fuch as bear no Propor-
tion to the Benefits and Favours it receives from
God : Yet it is. willing to make the beft Returns it
can, and its only Regratc is that it cannot make
better; What fb all I render unto the Lord for all
his Benefit steward me ? As if he had faid, I own
I am bound to make thankful Returns to God,
4 and

on Pfal. Cxvh 12. 31$

and O that I coiild make fuch as might be worthy
of him and his Benefits : But fuch as I can make
(hall not |pe wanting, } will render to him fo far as
I am ab(e, with all Chearfulnefs, according to his
Benefits towards me.

And this, my Brethren, is the Point I am to
infift a little on from the Text, viz. That true
Gratitude inclines and difpofes the Soul to make
thankful Returns to God : And feeing it would be
but a needlcfs fpending of the Time to infill on
proving a Point in itielF fo evident and plain, all I
ft all do fhall be, I. To inftance in fome of thefe
Returns, which truly grateful Soul finds itfelf bound
to make to him, for all his Benefits. II. I fhall
give you a fummary View ot thefe Benefits of God
towards us, for which a pious Gratitude will in-
cline and difpofe us to make thefe Returns. And,
III. I fhall make Application.

I. I fhall inftance in fome of thefe Returns which
a truly grateful Soul finds itfclf inclined, as it owns
itfelf obliged, to make to God for his Benefits to-
wards it : And they fhall be moftly taken out of this
fame Pfalm, and that Example of a truly pious
Gratitude, which the Pfalmift therein fets before
us. And in the

1 ft Place, The truly pious and grateful Soul will
find itfelf inclined, yea conftrained, to love the
Lord, and that as a grateful Return it owes him for
his Benefits. So fays the Pfalmift, with Reference to
himfelf in the ift Verfe, / love the Lordy becaufe be
batb beard my Voice and my Supplication. Indeed God
merits the Love of all his rational Creatures, upon
Account of his own amiable all tranfeending Per-
fections and Excellencies ; but his Benefits beftow-
sd on tjjem laysa ftrpng additional Obligation on.

X 2 them

J24 SERMON XIV.

them to love him, from a Principle of Gratitude.
And this indeed is the beft Return we can make
him, what he chiefly demands of us, and without
which all other Returns we poflibly can make are of
no Account with him, even our Love. This is the
firft and greateft Commandment, the Sum and Sub-
ftance of all religious and grateful Obedience, that
we love the Lord our God with all our Heart, and
with all our Soul, and with all our Mind, and with
all our Strength-, and they who love him not are
egregioufly unthankful, and know not what it is
to render to him according to his Benefits bellowed
on them.

2. Another Return the pious and grateful Soul
makes to God for his Benefits, is to honour him
with its Hope and Truft, and to make him the
Object of its devout Addrefs and Prayers for the
Time to come : So fays the Pfalmift in the 2d Verfe,
Becaufe he hath inclined his Ear to we> therefore
will I call upon him as long as I live. There is not
any Thing whereby God reckons himfelf more ho-
noured by us, than our placing a firm Truft and
Confidence in him, and our making frequent and
renewed AddrefTes to him : And therefore it is,
that in the holy Scriprures he calls upon us fo often
to do both ; particularly, Pfal. xlv. Offer the Sa-
crifices of Righteoufnefs, and put your Urufi in the
Lord ; and Pjal. 1. 15. Call upon me in the Day of
^trouble, I will deliver thee, and thou fhalt glorify
me. Yea fo good and gracious is he, that he
reckons former Favours acknowledged and him-
felr thanked for them, by our coming to him with
new Demands: A cheap and eafy Return furely ;
and which the Pfalmill feems plainly to have had a
Scnlcof, when he fays in the 2d Vcrle already cited,

Becaufe

on Pfal. cxvi. 12. 315

Beeaufe he hatb inclined his Ear unto me, therefore
will I call upon him as long as 1 live, tfbe Good-
tiefsof God, fays the Pfalmift, endureth continually,
it is a Store that can never be exhaufted ; and there
is nothing more agreeable and pleafing to a good
God, than to have humble and indigent Souls
coming to him, and by their earneft Prayers put
up to him in Faith, drawing out to themfelves
from the Stores of his Bounty and Grace what
they (land in Need of; fo that to ask of God new
Favours and Benefits, is an acceptable Way of
acknowledging former ones.

3. Another Return the pious and grateful Soul
makes to God for his Benefits, is to record parti-
cularly the more noted Inftances thereof ; and, in
order to its having a more jufl and magnifying
Senfe of them, to refle& on the Greatnefs of the
Trouble and Diftrefs from which the Benefit received
proved a Relief or Deliverance : So does the Pfalmift
in the 3d Verfe, where, fays he, the Sorrows of
Death compaffed me, the Pains of Hell got hold
upon me% I found trouble and Sorrow, and Vtrfe 8.
fays he, fbou haft delivered my Soul from Deaths
mine Eyes from fears, and my Feet from Falling :
And in the fame Strain, and much in the fame
Terms, he fays, Pfal. xviii. 4, 5, 6. tfhe Sorrows
ef Death compaffed me, and the Floods of ungodly
Men made me afraid? Vlie Sorrows of Hell com-
paffed me about ; the Snares of Death prevented me :
In my Difirefs I called upon the Lord, and cried
unto my God ; he heard my Voice out of bis fern pie,
and my Cry came before him, e ven unto bis Ears.
It has been the Pra&ice of God?s Saints to re*
jcord the more noted Initances of his Goodnefs, his
more fignal Mercies and Benefits to them: And

X 3 whe

31(5 SERMON XIV.

when they do it in fuch a Manner as to weave the
Record of their Diffeefs and Deliverance together,
this contributes to their maintaining on their Minds
a more lively and afkcting Senfc of God's Good-
nefs to them, and confequently to the making them
more thankful.

4. Another Return die pious and grateful Soul
makes to God, is to reflect pa: : .ulavly, and with
Pleafure, on the Mercy, Goodnefs and Grace of
God to which it is peculiarly beholden ior all the
Benefits it receives trom him : So does the Pfalmift
in the 5th Verfe, where> lays he, Gracious is the
Lord and righteous, yea our God is merciful ; the
Lord preferveth the Simple, I was brought low, and
he helped me. Mercy is the darling Attribute of
Heaven : tthe Lord is good to all, and his tender
Mercies are over all his Works ; and Mercy is the
peculiar Attribute which guilty Sinners have to
look to ,* 'tis the Attribute of which we are pecu-
liarly the Objects, and to which we are peculiarly
beholden, ^tbe Eartby 0 Lord, is full of thy Mercy y
fays the Pfalmift, Pfal. cxix. 64. The other Parts of
the Univerfe are full of the Effects of his Power, his
Wifdum, his Goodnefs and Bounty ; but the Earth
is the peculiar Scene of his Mercy : And when wc
would render Thanks to the Lord for his Benefits
towards us, we muft not forget to mention and ex-
tol his Mercy, the blefled Source and Fountain of
his Benefits towards us, according to what you
have the holy Prophet Jfaiab faying, Chap, lxiii. 7.
/ -w ill mention the Lovmg-kindnefs of the Lord,
and the Praifes of the Lord, according to all that
the Lord bath bellowed on us, and the great Good-
nefs towards the Houfe of Ifrael, which be hath be-
flowed on them, according to his Mercies, and ac-
cording

on Pfal. cxvi. n. 317

cording to the Multitude of his Loving- kind-
iiejjes.

5. Another grateful Return that the pious Soul
thinks ittclt obliged to make to God for his Bene-
fits, is with a holy Complacency to entertain and
enjoy it it If in the Senfe of God's Kindnefs and
Bounty towards it : So did the holy Pfalmift, as he
fhows by the Wo.^s in which he befpeaks his Soul
in the 7th Verfe, Return unto thy Reft, O my Soul,
for the Lord bath dealt bountifully with thee. Not
to make a juft Account of the Mercies and Bene-
fits of God, not to reft content and fatisfled with
them, but to reckon the Cottfolations of God fmcdly
when they are great in themlelves, and efpecially
in Refpect of our Defert, and of what is the Con-
dition of many others who deferve no worfe than
we do, is the Height of Ingratitude towards a good
and gracious God. Indeed Contentment is nothing
other than a filent Thankfulnefs, and a holy Ac-
quiefcence and Complacency of Soul in the Senfe of
God's Goodnefs • 'tis to praife him with the true
=and moll acceptable Melody of our Hearts : Where-
as to make no juft Account of the Benefits we re-
ceive from God, is indeed an ungrateful Difcon tene-
ment with his Goodnefs, and a Contempt of his
tender Mercy, But then in the

6th Place, Another, and that a mod material,
Return which the truly pious and grateful Soul
will reckon itfelf obliged to make to God for his
Benefits, is, as the Pfalmift tells us, he was refolvcd
to do in the 9th Verfe, to walk before the Lord in
the Land of the Living, that is to ferve God in all
the Duties of a fincere, exemplary, holy and grateful
Obedience : J will walk before the Lord, I will
wake the holy Regularity of my Life tcftify my

X 4 lincerc

32S SER M O N XIV.

(incere and unfeigned Gratitude to God for all his
Benefits bellowed on me : / will walk before the
Lord, fo as to maintain always on my Mind a live-
ly Senfe of his exaft and omnifcient Obfcrvation of
me, to the End I may make it my chief and con-
ftant Care to approve my felf to him, / will walk
before the Lord in the Land of the Living, fo as I
may mow my felf worthy of being continued
amongft the Living, and delivered from that Death
and Ruin with which I was threatned : So as I may
attain the true Ends of Life, be in fome Meafure
worthy of my Time and Room in God's World,
and prepare for a comfortable and happy Exit out
of it ; and fo as I may be as uftful as I can to
others by my exemplary Behaviour whilft I am in
1 it. / will thus walk before the Lord in the Land
of the Living, to (hew forth the grateful Senfe I
have of all his Benefits bellowed on me. And in-
deed, my Brethren, this is the molt folid and ma-
terial Return we can make to God for his Benefits
towards us, the Return he chiefly values and chiefly
requires of us: He hath Jhewed thee, O Man, what
is good, and what doth the Lord require of thee,
hut to dojuftly, to love Mercy, and to walk humbly
with thy God ? This is the Return' by which we
chiefly glorify God and honour Chrift, according
to what our Saviour fays, John xv. 8. Herein is my
Father glorified, that ye bear much Fruit, fo floall
ye be my Difciples : And what the A poftle tells the
Philippians was the Matter of his Prayer to God
in their Behalf, Chap. i. io, u. That they might
approve Things that are excellent, that they might
bcfincere and without Offence till the Day of Chrift ;
being filled with the Fruits of Righteoufnefs, which
are t?y Jefus Chrift unto the Glory and Praife of God.

7. Pafling

on Pfal. cxvi. 12. 319

7. Faffing fome other Things I thought to have
mentioned, the pious and grateful Soul, as a Return
to God For his Benefits, will be careful to pay its
Vows unto the Lord. So fays the Pfalmift in the
14 Verfe, and again in the 18. I will pay my Vows
unto the Lord now in the Pre fence of all his People.
It is ufual for Men to make Vows to God in the
Time of their Diftrefs, by which they bind them*
felves to do iuch and fuch Things, when they fhall
have obtained Deliverance : And furely it is an in-
difpenfible Return of Gratitude they are bound to pay
thefe their Vows, according to what the wife Man
fays, Ecclef. v. 4, 5. When thou vow eft aVowunta
God, defer not to pay it : for he hath no Pleafure in

fools ; pay that which thou haft vowed. Better is
it that thoufhouldeft not vow, then that thoujhould-
eftvowy and not pay. And, my Brethren, this is a
grateful Return, which fome of us owe to God in a
peculiar Manner, fuch of us I mean as were lately
fitting at the Lord's Table, and by the mod folemn
Vow, binding our felves to the Service of our God
and Redeemer ; Let us therefore be careful to per-
form this our Vow, faying in the Words of the
Pfalmift, Pfal. cxix. 106. / have [worn, and I will
perform it, that I will keep thy righteous Judgments.
And in the

8. Place, The truly grateful Soul will be ready
with the greateft Humility and Serioufnefs, to
avouch the Lord to be its Lord, and to profefs its
felf his rrioft humble obedient and devouted Ser-
vant, and to glory in this Character, more than
any other it can bear. ' So docs the Pfalmift, vet.
16. where he fays, 0 Lord, truly 1 am thy Servant \
J am thy Servant, and the Son of thy Hand-Maid^
thou baft loofed my Bonds. 'Tis a Pleafure to the

piou*

330 SERMON XIV.

pious and graceful Soul to refign and devote it felf
to "the Lord, and to be frequently recognizing, and
:afferting his Right and Title to its felf, and all the
'Service it can perform to him.

9. In the laft Place, the truly grateful Soul will
*be much employed in celebrating the Praifes of God :
'According to what the Pfalmift fays, ver. 1.7. /
will offer to thee the Sacrifice of tfbankfgi<vtng ; and
what he frequentlythroughout this Book of Pfalms
tells us was his delightful Exercife, and invites and
exhorts others to join with him therein. Praife in-

*<k*ed is a Return of Gratitude, which the very Light

[ of Nature teaches Men to make to God, for his
Benefits towards them : And furely it muft be a
very criminal Thing for us, who are favoured with
■the great Benefit of Divine Revelation, to be de-
fective therein. Praife is a cheap Sacrifice, and
which, it it be (inccre and hearty, is acceptable: to
God: tt'bofo offirefb praife gloriftetb me, fays the

'<tofd, Pfal. 1. 23.

. The II. Thing propofed was, to give you a fum-

"mary View of thefe 'Benefits of God towards us ;bat
feeing that will come in as well in the Application,

T mall not infift on it by it felf. Proceed we then

'to the Application^ or to make fame Improvement
or what has been faid on this Subjtd in fome Infe-
rences. And in the

if. Place, Is it To, that true Gratitude inclines
and difpofes the Soul to make Returns to God for

' bis Benefits ; then hence we may fee, how little
of fuch Gratitude there is in the World. Alas ! do
not the Generality of Men live- as if there were not
a God, or as they were not at all beholden to him ;
God is not •in all tbeir^bougbts^ they ieldom or ne-
ver

on Pfai. cx#vi ii. %$x

ret take Notipe of him, or the Benefits they daily re-
ceive from 'him : They have no Sen'fc of the Influence
of a kind Providence,' that minifters to their Ne-
ceffit'ies and Wants, and bellows it's Benefits upon
them in great Variety and Abundance: They look
upon" the Bl'eflings 'that they enjoy, as coming to)
them in Courfe, as happening to them by Chance
or their own good Luck, as the Fruits of their own
Induftry, as the Recompence of their own Merit:,
or as the Effects of the Bounty of their earthly
Friends and Benefa&ors ,• but they regard not the
Work of the Lord, neither confider the Operation of
bis Hands. They make no Refle&ion on the fupe-
rior Influence of Providence, nor advert to that in-
visible Hand that holds and governs the whole
Chain of fecond Caufes, and is to be acknowledged
as the originalSource and firft Caufeof all the Blef-
fmgs they enjoy. And when it is fo, how can the^
make any thankful Returns to God for his Benefits?
WhiluY they continue to have no Senfe of their O-
bligations to the Goodnefs of God, a pious Grati-
tude muft remain an unknown Thing to them, a
Principle that never lived or moved in their Breafts.
Yea, my Brethren, how many are there, who do
yet much worfe than this? Who inftead of being
only infenfible of their Obligations to God, and
not making thankful Returns to. him for his Bene-
fits, do behave fo, as if they owed him a Defpite,
and counted it a Pleafure to offend and provoke him :
Which that they may do to the higheft Pitch of
Ingratitude as well as Infolence, they turn his own
Benefits againfl him, and wage V/ar with him, by
Means of thefe Mercies and Bleflings he beflcws on
Jhcm. This they all do, who take occafion from the

Good-

tfl SERMON XIV.

Goodnefs of God to fin againft him : Who abufc
the Bleflines of Health and Strength, and the Ad-
vantages ota profperous and opulent State in the
World, or any other Mercies and Favours or God
towards them, fo as to (in in a wider Compafs,
more at large and unreftrainedly, than they would,
If they had not thele Bleflings to furnifh them out
for it. But ah ! what a Pitch of criminal Ingrati-

'tude is this ! Not to be fenfible of the Benefits of

,God, not to refleft on them, nor make fuitable
Returns for them, is Ingratitude that Men (hould
be afhamed of, as being an Inftance or worfe than
ErutaT Stupidity. For the Ox knows bis Owner,

"and the Afs his Mafter's Crib; but to turn the
Benefits ot God againft himfelf, to make the Blef-

"iings bl his Providence militate againft the grateful

[Homage and Obedience we owe unto him, to draw
out of his. own Goodnefs thefe Occafions of Re-
bellion, whereby we may fight againft him, O
what monftrous Ingratitude and perverfe Dealing is

"this! Such indeed as wants a Name ; and fuch as
-will bring upon Men, who are guilty of it, accumu-

' lated Loads of the divine Vengeance in the End,
according to that piercing Challenge and awful In-

• timation of the Apoftle, Rom. ii. 4, 5. Defpifeft thou
the Riches of bis Goodnefs, and Forbearance, and
long Suffering ; not knowing that tbe Goodnefs of

' God leadetb thee to Repentance ? But after tby Hard-
nefs and impenitent Heart, or the Hardnefs of thy

'impenitent Hearr, treafureft up unto thy felf Wratb
againft tbe Day of Wrath, and Revelation of tbe
righteous Judgment of God; who will render to c-
<very Man according to bis Deeds.

2. It

on PfaL exvi. iz. jj'£

2. Is it fo that true Gratitude, true religious'
Gratitude, inclines and difpofes the Soul to make
thankful Returns to God for his Benefits ; then let
us reflect and confider how far this excellent Prin- !
ciple of Gratitude has prevailed and had Influence'
upon us. It will be a fore - Matter, if we fhall be'
found to have been deftitute of.it, or but little un-
der the Influence of it : But it will miniftcr mightily
to our Comfort, if our Hearts can bear us Witnefs^
that "we have been acted and governed by this noble
Law of Love. That therefore we may have the
better View of this, let us take a fhort and fura-
mary Survey of the Benefits of God towards us,
according to their various Kinds and numerous In-
fiances, and that in all the feveral Periods of our
Life hitherto ; that fo we may the better fee, whe-
ther our Gratitude to God and the Returns thereof
have bore any tolerable Degree of Proportion, to his
Eenefits beftowed oh us. Why indeed, when we
begin to reflec"t on the Bentfits of God towards- as;
it well becomes us to fay with the Pfalmift, Pfaf.
xl. 5. Many O Lord my God are thy wonderful
Works which thou baft done, and thy thoughts which
are to us wardy they cannot he reckoned up in order
unto. thee; If /would declare and [peak of thent,
they are more than can he numbered : Or, much td
the fame Purpofe, with the Pfalmift in the exxxir.
17. How precious alfo are thy thoughts unto m, O
God\ how great is the Sum of them! if J (hould
count them, they are moe in Number than the Sand.
But yet we are not to content ourfelves with fuch
general, however warm and grateful, Acknowledg-
ments of God's Benefits ; but we arc to recount
and furvey them as particularly and as minutely as
we can, to the End we may fee whether we have

been

|3(4 s y,MON XIV.

b^ duly thaqkfuj for them for the Time paft^and, if
wo have uuIeaV tharei;}, may be made more thankful fo£
thorn, tor the Tir^e to come. teC P^ therefore onty
le.^l yoM, as it were, by the Han4 for a fhort Way^
ia taking a Survey of the Benefits or, God towards
you, his Benefit's temporal,/ fj>ijitual and eter-

o begin with the Benefit of your Being, his
giving you Exiftence and Life, his calling you out of
nothing, and preferring you to the Rank of reafo-
nable. Qr^atures : Is not this a Benefit that deferves
your Acknowledgements, and challenges your thank-
ful Returns ? Some have reckoned that to be even
%$, a miferable State is better than not to be at all :
Ijitf, whatever he in that, furely fuch a Being and
Life as we. }iave received from God is a valuable
^lefling. He has not only given us Bodies, fearful-
ly and wonderfully made; and which, on Account
of their admirable Structure, and the Principle of
I^ife with which they are animated, are tar more
excellent than any the moft fhjning Part of the in-
animate Creation •, but he has given us rational and
immortal Souls, by which we know more than tfce
Beads of the Earthy and are made wifer than the
Fowls of Heaven; yea in which we were at firft
piade after God's own Image, and but a little lower
than the Angels. If we refled on the noble Powers
and Faculties of our Souls, and are not wholly de-
' ftitutc of that excellent Principle of Ingenuity and
Gratitude which God at firft alfo planted in us,
v/e cannot but admire the Qoodnefs of God our
Creator j and reckon ourfelves obliged to make all
thankful Returns, efpecially if we confider the infi-
nite Multitude and vaft Variety of his Benefits, by
.which he has aU along gjeferyed us in the Enjoy-

raenc

on Pfal. cxvl 12. 355

racnt of the Being arnd Life that he at firfi; gave us.
David fpeaks the very Language of a thankful
Heart, the very Sentiments than every oi>e muft have
that reflets on the Hazards ofc his, Birth* and of bis
fidl and tender Years, Pfal xxii. ^ iq. 2&o« <zr£
te that took me oat of the IVomb^ thou did/} make rrx-,
hope, (or fupportedft me as if I had hoped on thecj?
when I was upon my Mvtbers Breafis ; / was caff
upon thee from the Womb, thou art my God from
my Mother's Belly : Or, as he fays to the fame Pur-
pofe, Pfal. lxxi. 5, 6. S'hou art my Hope, O Lord
Qod, thou art my <truft from my Touth ; by thee bm&
I keen hclden up from the IVomb, thou art he that
twk me out of my Mother's Rowels ; my Prai/e jbM
he continually of thee. Who can reflect- on all the
rafh Seeps, the foolifh and precipitant Adventures oi
his Youth, without admiring the Kindnefs of Di-
vine Providence, by which he was preferred through
fuch a Variety of Rifques as he then did run ?
Have not many, of you Caufe to remember the fig-
nai Kindnefs of God towards you in Point of your.
Education, cither in your having Parents of your
own to take care of you, or your having the Want
of them fuppiitd feme other Wray, fo as you have
had Reafon to own the Pfalmift's Words verified in
your Experience, Pfal xxvii. ia fVben my Father
and my Mother forfake ?ne, then, the herd will take
nu up ? After your arriving at maturer Years, how
many have been the Benefits of God towards you ?
In the Way of your being difpofed of, in the Buli-
nefs of your Calling and Employment ; in your be-
ing preserved in a State of Health, delivered from
Sicknefs and Difeafc when viijted therewith ; in
your being kd with Focd convenient for your an<J
your having tbc other Comforts 6f Life afforded you

tf6 SERMON XIV.

in fuch a Meafurc, as you have had reafon to fay in
the Words of Abraham's Servant wich Reference to
his Matter, That God hath never left you defiitute of
his Mercy and his Truth ? Yea has not God very
much diftinguifhed fomc of you by the Bleffings of
his Providence, which he has in a very liberal Manner
bellowed upon you, raifing you above that Medio-
crity that humble Agur was content with, when
he made it his Prayer, give me neither Poverty nor
Riches , hut feed me with Food convenient for me ?
Has not God bled fome of you with Wealth and
Opulency arid other Inftances of a profperous State,
far beyond the Generality of your Neighbours?
And does not every one of us enjoy far more Bene-
fits, not only than we defervei for indeed we de-
ferve nothing that can be called a Benefit ; but fat
more than happens to many others who deferve no
worfe than we ?

If, my Brethren, we fhould take but one Day;
for indeed a whole Life is of too wide a Compafs for
us, to recoiled: and gather together in our Thoughts
all the Benefits and Bleffings of it, as the Pfalmift
fays in that forcited Place, // we fhould offer to count
them, they are tnoe in Number than the Sand: But
if we fhould, I fay, but take one Day and refleft
oh the Mercies and Benefits of it, we fhould fee
eVen from that how plentifully the Divine Good-
nefs is poured out upon us, at what a vaft Expencc
it fupports and maintains us ; through what an ad-
mirable Scene of Mercies and Bleffings we daily
walk, and have them not only flowing in upon us
like Rivers and Streams, but encompaffing us like
an Ocean. Who can tell how much we are be-
holden every Day for our Prefervation to fuperior
and invifible Beings the Angels ? Who can give an

ten

on PAL cxvi. iz. 337

count of the Influence of the heavenly Bodies for
making our Earth a habitable Part of the Uni-
verfc ? How neceflary is the Riling of the Sun every
Day upon us, for the Prefer vat ion of our Life and
Health ? And if we were either much farther off
from him, or his Revolutions much longer delayed,
how certainly would we ftarve and periih ? What a
Mercy is ic that the Elements ferve our neceffary
Ufcs, and are kept in a due Temperament for that
End? With what exquifite Art are our Bodies
formed ? And by what a mighty and kind Power
of God are they preferved for a Day from Diflblu-
tion ? Had we a jufl: Senfe of this, we would be made
to fay not only in the Pfalmift's Words, that wc
are fearfully and wonderfully made, but we are alfo
fcanully and wonderfully preferved. Who can re-
count the daily Mercies that attend our up-rifing
and down-lying, our going out and our coming
in; that we (hare of when afleep and when awake;
and that arc not only new. to us, as the Prophet fays,
every Morning, but even every Moment ? Every
Moment having as it were a Clufter of them hanging
upon ity and fweetning it to us. The Life of Man
is indeed a Thing maintained at great Coft, many
Springs are opened to fupply that Stream and keep
it running ; and when any one of thefe Springs is
dryed up, our Life is either extinguished or rendered
fo far uncomfortable. How thankrul then ftiould
we be to God, who daily loads us with bis Benefits,
and gives us all ^things richly and freely to enjoy,
who grants us Life and Favour, and whofe kind
Vtfitation preferves our Spirits ? For that indeed is
amongit the Benefits of God that wc fhould by no
Means forget, that he preferves our Spirits in good
Order, continues with us the Blefling ©f a (ound
y/9>. II. Y Mind

33^ SERMON XIV.

Mind and fuffers us not to grow either delirious or
ftupid : And, with the right Exercife of our intel-
lectual Faculties, preferves alfo to us the right Ufe
of our bodily Senfes, efpecially our Seeing and Hear-
ing, the Want of either of which is fo great an In-
convenience and fo heavy an Affliction. Thefe my
Brethren are fome of the temporal Mercies and Be-
nefits o£ God towards us, which we mould call to
Mind, in order to our perceiving whether we have
retained thefe Refentments of them, and made thefe
thankful Returns to God for them, that becomes us,
and that a true Principle of pious Gratitude would
jreadily excite us to. But then in the

Second Place, If wefhall alfo reflect on the fpiritual
Benefits and Favours of God towards us, what a
wonderful Profpect ihall we have opened up to us ;
and what infinite Numbers of Motives and Argu-
ments to challenge and excite our Gratitude, ihall
prefent themfelves to our View ? Look back then,
my Brethren, as far as to Eternity, and fee; how the
divine Companions then flowed out towards you :
What kind Thoughts and Purpofes of Love a mer-
ciful God then entertained concerning you j how,
put of: his infinite Wifdom and Grace, he contriv-
ed the wonderful Method of your Redemption by
his own Son, the Lord Jefus Chrifl: ; how he elect-
ed you in him before the foundation of the World,
that wejhouldbe holy, and without blame before him
in Love ; and predeftinated you unto the Adoption of
Children by Jefus Qhrift to himfelf, according to the
good Pleafure of his Witt. O what an inconceivable
BiefTmg and unfpeakable Gift of God is the Lord
Jefus Chrift to the Children of Men ! God fo loved
the World, that he gave bis only begotten Son into
it, that whofoever believetb in him, might not pe-
* ^ rifb

on Pfal cxvi. il- $5$

rifb, but have everlafting Life: But what that Jq
imports, is above the Tongue of Men and Angels
to tell. 'Tis a warm and fublime Doxol gy of the
Apoltle, in which we have the grcateft Reafoh to
join, Eph. i. 3. BleJJed be the God and Father of our
Lord Jefus Chrift, who hath biejfed us v:th all' fp-
ritual Rlejfmgs in heavenly Places in Chrifl: But
who can explain thefe fpiritual and heavenly Blefr
fings ? who can unfold the wife arch able Riches of
Cbrift} But f< rely fuch as hai- fhared of lis rich
and free Grace in their Conversion, by which they
are feparated from the unb-l^ving and ungodly,
and brought out of the wretched State in which
they ly ; fuch as have fharcd of his Grace ; in their
Pardon and juftincation. and are freed from the
guilt and dreadful Demerit of their Sins ; fuch as
have received the. Adoption of God's Children, au&
are dignified, as with the Name, fo with all the
Privileges of that high and honourable State -, fuch
as are fanftified by his Holy Spirit, made Partakers
of a new and .divine Nature, made conform to the
Image of Chrift, indued with a new and divine
Life, made holy in fome Meafure as God is k itjf}
and fitted for the blifsfnl Enjoyment of him ; fuch,
I fay, will readily own, that thefe are Befits that
challenge their outmoft Gratitude, and deferve the
belt Returns they can make, to God for them tvert
to all Eternity. Efpecially when they cenfider in the
ifhird Place, How thefe fpiritual Bleflings here are
Connected with, and given as the lure Pledge of thefe
eternal BlefTmgs of the fame kind that Believers fball
be poflfeft of hereafter. But thefe indeed are of fo
big an Import, they comprehend fuch an ineffable
Glory and BleiTednefs, that to fpeak of them in the
Language of mortal Men, is but to difbarage them.
Y 2 The

540 SERMON XIV.

The Scripture tells ns, that Eye hath not feen, nor
Bar beard, neither hath it entered into the Heart
of Man to conceive, the Things that God hath laid
up for them that love him s And the Apoflle, when
he would defcribc them, ufes a very extraordinary
Expreffion, agreeable to the fublime Way of fpeak-
ing of a fublime Subject, in the 2 Cor. iv. 1 7. Our
tight Jffiiftion which is but for a Moment, worketh
for us afar more exceeding eternal If eight of Glory.
Where he defcribes the Happinefs of the heavenly
State, as a far more exceeding eternal Weight of
Glory, where Hyperbole is fet upon Hyperbole, not
only in the Senfe, but in the very Terms of the
Text f, to denote the immenfe and inconceivable
Greatnefs of the Glory and BlefTednefs of the
heavenly State.

And thus, my Brethren, I have given you a
Jhort and imperfect View of thefc Benefits of God
towards you, which call for your moft grateful Re-
turns: Well then, think on them, and compare
your Practice with them, thatfo you may fee whe-
ther your Gratitude and the Returns thereof have
hitherto bore any Thing of a fuitable Proportion to
them; and if they have not, youmuft by all Means
ftudy to make better Returns for the future. Which
leads me, by Way of Exhortation, to excite and
perfuade you to make thefe Returns to God for his
Benefits, which they indeed demand and merir,
and which a truly pious Gratitude inclines and
difpofes the Soul to.

What remains therefc* e is, to recommend a pious
Gratitude to you; and to excite and perfuade you
by fome Confederations, to make thefe Returns to
pod which ye owe him for all his Benefits towards

you:
I fce Vol. 1. Serm. 21. Pag. 50S and 509.

on Pfal. cxvi. iz. 341

you : And then to fubjoin a few Things by Way of
Advice or Direction.

i/2. To excite and perfuade you to make thefc
Returns to God which ye owe him for all bis Be-
nefits towards you. i. Ye would confider that Gra*
titude, in all the proper Expreflions of it, h an ex-
cellent Virtue or Grace, that well becomes us and
is indifpenfibly required of us. Even the Heathens
themfelves had a juit Notion of the Excellency oi
this Virtue, and reckoned the contrary Quality an
Evidence of a bafe and fordid Mind, and the Sum
or all that could be faid to a Man's Reproach;
Ji dixeris Migration dixeris omnia, fays one, If you
charge me with Ingratitude, you charge me with
all bad Things, Gratitude is a Virtue that every
generous Soul has a Senfe of, and where h is want-
ing, there is nothing ingenious to be round in z
Man's Bread : Yea even the Brute Creatures dis-
cover fomething of Gratitude, and in this Scnfe the
Lord Bacon's witty Obfervation holds true, That a
Man is as a God to his Dog, which not onlyaf-
fumes Courage and Boldnefs from his Prefence, but
fawns on him, and attends him, and readily docs
his Bidding. And to the fame Purpofe, fays the
Lord in the Prophet, in the Words I have once and
again cited on this Subjeft, the Ox knowetb bis
Owner, and the Afshis Mafler's Crib: Indeed there
feems to be no Nature or Kind of Beings wholly
deftitute of Gratitude, but that of ftupid unanimat-
ed Matter; and the Devils whofc Nature is fo
wholly depraved, that no Degree of this or any o-
ther good Quality remains with. them. But now my
Brethren, it Gratitude be an excellent and valuable
Principle that God has planted in our Natures,
towards whom fhould it be io much exprcflcd as

Y 1 to-

341 S J R M O N XIV.

towards himfelf, our great and chief Benefactor,
the kind Author of our Beings and Lives, and all
our other comfortable Enjoyments ? Hence it is
that in Scripture we are fo often call'd upon and
excited to exprefs our Thankfulnefs towards aim,
4S particularly Pfal. c. through the whole of it :
Of which Sort of Exhortations to a grateful Ac-
knowledgment of God's Benefits, we have a vail
Variety in this Book of Pfalms, as well as in o-
ther Pares of Scripture, as will be obvious to every
one of you that is in any tolerable Meafure ac-
quainted therewith. And therefore I infift not on
them, and fhail only mention that Injunction or
Precept; of the A po (lie to this Purpofe, Col. iii. 15.
And let the Peace of God rule in your Hearts, to the
which alfo ye are called in one Body, and he j$
thankful. And fhall we need, my Brethren, to be
much exhorted and perfuaded to fo reafonable a
Thing, as that of being thankful to God for his
Benefits, and (ho wing pur Thankfulnefs by all pro-
, per Expreflions of it ? Is not this what Reafon, Con-
fidence and Equity, as well as Gratitude requires
of us? If there.be fuch a Thing as Reafon and E-
quity, any plain and obvious Sentiment in which all
Men agree-; any fixed Law or Rule refulting from
the Nature and Order of Things, and their Rela-
tions one to another, for directing and determining
the Conduct of rational Beings ; muft it not be own cl
to be the very firft Inftance of what is reafonable and
jufl, that God who is the Author of aliother Beings,
god of all the good Things they enjoy, fliould be
thankfully acknowledged by them fc. all his Bene-
fits towards them ; and that by all the Expreflions
and Returns o Gratitude they are capable to
make, or that he requires of them ? Is not this as

plainly

on Pfal. cxvi. 12. 343

plainly their neceflary and indifpenfible Duty, as
it is certain to them that God is, and that they
depend on him for their Being, Life and All ? Is
nut this the Law of Nature as well as of revealed
Religion, of which the Heathens themfelves had a
Senfe, and which they mewed by thefe Ads of
Homage 'and Worfhip they paid to their Gods,
and particularly by thefe Sacrifices of Thankfgiving
that ac Times they offered to them with fo much
Pomp and Magnificence ? And how much the
People of the true God have been thus employed
in all Ages, is plain to any one that reads the
Scriptures. Why indeed Gratitude is a chief Part
of that religious Worfhip and Homage we owe
unto God : The Goodnefs of God was that Per-
fection of his which he defigned, after the mod
illuftrious Manner, to fhew forth in the Creation
of the World ; his Wifdom and Power are therein
alfo vary brightly difplayed : But it is the Pfalmift's
Obfervarion, Pfal. cxlv. 9. %*be Lord is good to all,
and bis tender Mercies are over all bis Works : And
his Wiidom and Power in the Creation of the
World, as well as the Prefervation of it, may be
faid to have ferved the Ends of his Goodnefs, his
Goodnefs fet thefe Attributes to work. Now
Gratitude is the proper Return that the Goodnefs
of God requires and challenges from all the reafo-
nable Creatures he has made, and parti cuiarly from
the Children of Men ; according to that warm
Addrefs and Exhortation that returns fo often in the
cvii. Pfalm, and is the Joy and as it were the Bur-
den of the Song, O that Men would praife the Lord
for bis Goodnefs, and for bis wonderful Works to
tbe Children of Men. According to what the
Pfalmift tells us, will indeed be the Employ mem-

v4 <*

344 SERMON XIV.

of Men in whom a Principle of pious Gratitude
dwells, nnd are at Pains to make juft Reflections
on the Goodnefs of God towards themfelves and
others, in thar forecited cxlv. Pfalm ver. 7. <tbey
(hall abundantly utter the Memory of thy great Good-
nefs, tndfhalljlng of thy Rtgbteoufnejs ■ they Jhall
abundantly utter the Memory of thy great Goodnefs y
or make it flow in Streams, as it is in the Origi-
nal, that is, they (hall make their Praifes flow in
diffufive Streams, to emulate, tho' not to equal the
Goodnefs and Bounty of God. Let us therefore,
my Brethren, dw-ll much in the Thoughts of God's
Goodnefs to us, that we may be excited to cele-
brate the Praifes of it j and make all thofe other
thankful Returns to God for his Benefits, that a
pr us Gratitude will readily prompt us to. Let ui
reflect on the various Inftances of God's Goodnefs,
till we find our. Hearts wanned with the Senfe of
them, and be made to join with the Pfalmift in
faying with a Heart full of Gratitude, What jhall
J render unto the Lord for all his Benefits towards
me? To which add further in the

2. Place, Ye would coniider how acceptable cur
Gratitude wirh the proper Returns thereof is to
G'd. Indeed it might be reckoned of the Number
of his Benefits, and that a very confiderable one too,
that he is pleafed to acc.pt of fuch Returns as we
can make for his Benefits : Our Goodnefs extendetb
fjot unto hint, our Gratitude with all the beft Re-
turns of it, cannot profit him ; What are our
warmed Rtfentments and Praifes, our moft pious
Thoughts and Words, but like the Glowings
and Hiffings of little Infe&s before him ? What
are our bed Services, but weak and feeble Efforts
at ibmething that is vaft'Iy above our Strength >

The

on PfaL cxvi. n. £45>

The utmoft wc can do, is bur, as it were, to aim
and mean well : And yet a gracious God is pleafed
to accept of our graceful Returns, as if they were
of fome Worch or confiderable Ufe to him ; he
reckons himfelf to be honoured, and, as it were,"
magnified by them ; yea and fo far pleafed as to
reward them, as if they were of a very great Ac-
count. IVhofo offeretb Pra'tfe, fays the Pfalmift;
Pfal. 1. 25. glonfietb me ; and to him that orderetb
bis Conversation aright will I (hew the Salvation of
God: Big Words and mighty Things on God's
Part, to be fpoken of, and annexed to fuch final!
and inconfiderablc Things on our Part ! Shall the
infinitely great and blefl'ed God reckon himfelf glo-
rified by our Praifes ? He who has Myriads o£
bright and immortal Spirits, innumerable Hofts o£
glorious Angels, ftill furrounding his Throne and
celebrating his Praifes ; and is ftill in his own
Perfections infinitely exalted above all their BleffingS
and Praifes : Shall he reckon himfelf glorified by the
feeble Breath of fuch Worms as we are ? And fhall
he promife to Jhow us the Salvation of God, Salva-
tion and Happinefs worthy to have God for the
Author of it ; and that for our ordering our Convex
fation aright, our regulating our Steps for a little
as we pafs through this evil and enfnaring World,
a Thing we are bound on fo many other Accounts
to do ? O how admirable is this Condefcenfion of
God towards us ! And how mightily may it en-
courage and engage us, as well as it does oblige us^
to honour and pleafe him with the beft Returns of
a pious Gratitude we poflibly can make ? How
ought it to awaken and excite us to be frequently
calling upon our Souls, and fummoning all our
Powers to confpire in his warm and afk&ionate

Praife,

$\6 SERMON XIV.

Praife, as you have the Pfalmift doing in that ciii.
Pfaira, from the beginning. Blefs the Lord, O
my Soul, and all that is within me blefs his holy
Name ; blefs the Lord, O my Soul, and forget not
all his Benefits, And becaufe we cannot do ic with
(ufficicnt Ardor and Solemnity our fdves, we
fliould, after the Example of the fame Pfalmift,
invite and call in others to join with us therein,
as you have him doing particularly in the xxxiv.
P faint and ,3d Verfe, 0 magnify the Lord with mey
and let us exalt his Name together : And in many
other Places ot the fame Book of Pfalms, where we
have him not only calling upon Men, but, by
beautiful and elegant Profopopeias, addreffing him-
felf not only to fuperior Beings the Angels, but to
the irrational Creatures, to join with him in one
folemn Harmony in celebrating the Praifcs of God.
But then,

3. You would confidcr the fincere and refined
Pleafure that accompanies a pious Gratitude, and
makes the Returns to God fweet and delighttul to
a Man's own Mind : With every grateful Refent-
ment of God's Goodnefs that arifes in a Man's
Boforn, there arifes alio a fecret Senfe of Plea-
fure. 'lis a great Pleafure to a Man to think a
good God has been fo kind to him ; and 'tis plea-
iant to him to find the Senfe of it warming his
Breaft : And when he is helped to make any wor-
thy and acceptable Return, any Return that he thinks
he hao Reafon to reckon fo, he has fo much Pleafure
iu this, as in the Senfe of the Benefit received : For
true Gratitude is a generous Thing, and it is hard to
tell whether it has a greater Pleafure in receiving
Benefits, or jn acknowledging them. Certain it is

that

on Pfal. cxvi. ii: %$}

that the Soul, infpired with a truly pious Gratitude,
is never touched with a higher Senfe of Pleafure,
than when it is enlarged and elevated, as fometimes
it is, to a very high Pitch in praifing God and
giving Thanks to him for his Benefits. Whence
it is that Praife is reckoned, as indeed it is, fo
great a Part of the blifsful Employment of Heaven :
Blejfed are they that dwell in thy Houfe, they will
he ft ill praifing thee, Pfal. lxxxiv. 4. He fpeaks it of
God's Houfe or Temple on Earth, but it holds
more efpccially true of his Houfe above, that they
are bleffed who dwell there, becaufe they are {till
praifing God : The Pfalmift fays to the like Pur-
pofe, Pfal. cxxxv. 1, 2, 3. Praife ye the Lord, praife
ye the Name of the Lord, praife him, O ye Servants
of the Lord ; ye that (land in the Houfe of the Lord %
in the Courts of the Houfe of our God, praife the
Lord : For the Lord is good, fing Praifes unto bis
Name, for it is pleafant. Indeed Gratitude in all
the Returns of it, and particularly that of Praife to
God, is a Source of fecret Pleafure to the Soul. It
animates the Heart, warms and exhilerates the
Affections, and diffufes a very ftrong and heavenly
Kind of Joy throughout a Man's Breaft. Grati-
tude is a Part of the angelical and divine Nature,
it was that which helped the holy Angels to retain
their firft Habitations and Stations, when other
proud and ungrateful Spirits left and deferted them,
or were thruft down from them : It is that which
unites and links them to God, mines in their Faces
with a Divine Chea^frlnefs, and infpires them with
a heavenly Zeal to tic his Will ; makes them at-
tend on him with Pleafure tc receive his Commands,
$nd fly with all Expedition to execute them whi-

therioever

34$ SERMON XIV.

therfover he dire&s. And Gratitude alfo is a chief
Spring and Principle of the Obedience. of the Saints
on Earth, which may be confidered in the

dph Place, as a fourth Argument to recommend
it to you. To obey and ferve God is what we arc
all bound to ; and it is a Thing of infinite Advan-
tage to us : In keeping of God's Commands there is
a great Reward : And Godlinefs, as the Apofllc
tells us, is profitable unto all Things, having the
Protnife of the Life that now is, and that whtcb is
to come : It is no vain Thing for us that we keep
God's Commands ; as Mofes tells the Children of
Jfrael, Deut. xxxii. 47. Becaufe it is our Life, it is
the Way to Life and Happinefs, both here and
hereafter : To them who by a patient Continuance
in iVell doing, feek for Glory, and Henour, and Im-
mortality, God promifes eternal Life. But now, as
•we would defire to be obedient to God, we muft
by all Means take care to maintain in our Minds a
thankful Senfe of our Obligations to him: For our
Gratitude and Obedience will be fure to rife and
fall together ; and fuch as are not animated with a
Principle of pious Gratitude, will, without doubt,
be defective in all the Duties of holy Obedience ;
and therefore we have thefe two put together in that
Defcription of the laft Days and perilous fames, as
Part of that Lift of Sins the Apoftle tells Men
fliould then to a Pitch be guilty of, 2 Epift. 3S«.
5ii 2. Unthankful, unholy, as Men are unthankful,
fo will they be unholy and difobedient. But
then,

5. Confidcr how much Gratitude to God for Be-
nefits received recommends us to his Favour, in or-
der to our obtaining more and' more Ecnefits from
him. God is certainly gracious to the grateful:

Gear

on Pfal; cxvi. u; 549

Gratitude keeps his Hand open, and makes him to
be (till pouring out Benefits the more plentifully1.
*Tis true he is kind even to the unthankful and evi(;
this is the Effect of his all tranfeending Goodnefs :
But holds true only as to the common Benefits of a
prefent Life, and even thefc they may be fuddenly
ftript of, and have Rcafon to expect it, for, as the
Pfalmift fays, to the froward he will Jhew bimfelf
froward, and many a Time he has done fo. But
according to his Promife, and what we may reafo-
nably fuppofc to be the natural Tendency of his
Divine Bounty and Goodnefs, Gratitude for for-
mer Benefits and Favours is what gives Men the
beft Profpeft of new ones, and the beft Ground to
hope and expect them : Efpecially with Reference
to fpiritual and heavenly Bleflings, which indeed arc
the beft Bleflings ; only, in any Meafure, to be
valued by fuch as are made tor an immortal Life, and
continue here but for a Moment : With Reference
to fuch Bleifings it will hold, that the more grateful
Returns we make to God for them, the mere ihaft
we have them multiplied and increafed to fc& And,
which fhould in a fpecial Manner excite u*, by Way
of thankful Return to God, to make che beft Im-
provement we can of his Mercies in this Life, we
are told that our doing fo fliall procure to us, through
the Grace of God, a proportioned Share of the in-
comparable Bleflings of the Life to come: So
we have our blefled Saviour telling us in the Parable
of the talents, Mat. xxv. from Verfe 14. where
upon the Lord's Reckoning with his Servants, he
fays to fuch as had been faithful and diligent in ma-
naging and improving the Talents committed to
them, Well done good and faithful Servant, thou haft
teen faithful over a few Sfbings, I will make thee

Ruler

|5o SERMON XIV.

tier over many things, enter thou into the Jdj
vf thy Lord; whereas the Doom of the unfaithful
Servant is as in Verfe 30, cafi ye the unprofitable
Servant into utter Darknefs, there JhaU be weeping '
end gnafhing of Sfeetb : For as our Saviour likewise
fays Verfe 29. unto every one. that hath, that hath
Snproven what he got, JhaU be given, and he JhaU
have Abundance ; but from him that hath not, hath
not improven what he got, JloaU be taken away, e-
ven that which he hath. Which leads me to ano-
ther Argument to recommend religious Gratitude .to
you, or to" excite you to make thankful Returns to
<Jod for his' Benefits. And that is in the

6. And laft Place, To confider the fatal Confe-
rences of Ingratitude towards him. Ingratitude
^towards God is a vile, fhamenil and criminal Thing,
no Name can be given to it fuch as it deferves, no
Defcriptions can TufHciently paint out the monftru-
ous Turpitude and attrocious Wickednefs ,of it:
,The Lord himfelf fpeaks of it as a Thing that may
aftonifh both Heaven and Earth that rational Crea-
tures faould be guilty of it, and thereby debafc
themfelves below the Brutes; and efpecially that
his own People, ..who ly under many and peculiar
Obligations to him, fhould deferve to have it charged
upon them : As in thefe forecited Words of Ifaiah,
Jfa. i. 2. where the Lord is introduced as faying,
and that too as the Beginning of the wholeProphecy,
fo degenerate was the Age in which the Prophet
lived, and fo like unto our own, Hear 0 Heaven, and
give ear 0 Earth ;. for the Lord hath fpoken, I have
m nourijhed and brought up Children, and they have
rebelled againft me : ^the Ox knoweth his Owner y
"end the Afs his Mafier's Crib, but Ifrael doth mt
, know, my People doth not confider : Ah finful Na-
tion,

on Pfal. cxvi. XZ* 551

tiotty a People, laden with Iniquity, a Seed of evil
Doers. Ingratitude towards God, I fay, is a vile
fhameful and criminal Thing, and the Confluen-
ces of it are alfo irery fatal to Men,' fotnetimes even
in this Life: As you have the Prophet feprefenting
it with Reference. ta the Children of Ifrael, in the
following Verfcs ot the fame Chapter, in Refpect of
the national Caramities that God brought upon
them. But to be fure Ingratitude will be fatal to
Men in the Lii to come ; there God will no more
make his Sun to rife upon the unthankful and the
evil, but they, (hall be caft into utter Darknefs,
where fhall be weeping and gnafbhtg^f^teetb : There,
for the grateful Reflections they mould have made
on the Goodnefs of God while in this Life, they
fhall have eternal Remorfes, accompanied with the
moft exquifite Pain and Anguifh for the impious
deteftable Ingratitude they have been guilty of to-
wards him: There, for their Ingratitude to his
Goodnefs, they fhall be fubje&ed to the direful and
everlafting Revenges of his Wrath; and have verii
fied in their fad and mournful Experience, what
the Apoftle fays by Way of Admonition to wicked
and ungrateful Men, Rom. ii. 4. Defpifefi thou the
Riches of his Goodnefs, and Forbearance and Long*
fuffering, not blowing that the Goodnefs of God,
leadeth thee to Repentance?

I mould now in the laft Place fubjoin fome few
Things by Way of Advice and Dire&ion. I ihall
only mention thefe two or three Things, as it were
in fo many Words.

1. It you would' be truly thankful to God for his
Benefits, and make to him the Returns of a true and
pious Gratitude ; then reflect much and often on
thefe his Benefits : I have given you a fummary View

of

%$l SERMON XIV.

bf his Benefits, both temporal and fpiritual ; often
exercife yourfelves in taking a Review of them.

2. Pray much to God, that he may endue you
with a Principle of true and pious Gratitude, and
maintain and increafe the fame in you. Pray earnefl-
ly to God, that he may grant you the Bkffing or a
thankful Heart, which is indeed a very important
Bleffing ; and for which, and many other Benefits,

?ou will have Reafon to fay in the Words of the
xxt, WbatfhaU 1 render unto the Lord for all bis
Benefits towards me ?

3. Confider often how much a pious Gratitude
contributes to qualify us for Heaven and the blifsful
Enjoyment of it. Love and Gratitude are the very
Genius of Heaven, the great Qualities that predo-
mine and govern there : Hence it is that in the
Book of Revelation, we have it To often reprefented
as the blefTed Employment both of Angels and Saints
above, to exprefis their Gratitude to God in exalted
Praifes and rapturous Hallelujas ; and with fome of
thefe let us conclude, Rev. iv. 10, 11. $ be four
and twenty Elders fell down before him tbat fat on
ibe ^throne , and worfhipped bim tbat livetb for- ever
md ever, and cafi their Crowns before tbe tfbrone,
faying, tfhou art worthy * O Lord, to receive Glory
and Honour and v Power ; for tbou baft created all
things, and for tby Pleafure tbey are, and wer*
created. Rev. v. 5?, j o. And tbey fung a new Song,
faying^ tthou art wortby to take tbe Book and to
open the Seals thereof; for thou waft /lain, and baft
redeemed us to God by tby Blood, — And baft made us
unto our God Kings and Priefts : Ver. 11, 12, 13.
And 1 beheld, and I beard tbe Voice of many Angels
round about the throne,— and tbe Number of them

was

on Pfal. cxvi. ill %$$

was *ten thou/and Times ten tboufand, and thoufands
of thoufands, faying with a hud Voice , Worthy is the
Lamb that was flam, to receive Power ', and Riches,
and IVtfdom, and Strength, and Honour, and Glory*
and Bleffmg : —Blejpng and Honour, and Glory and
Power be unto him that fitteth upon the Throne ^ and
unto the Lamb for ever and ever. Rev. vii. p, 10,
ii, 12. After this 1 beheld, and to, a great Multi-
tude, which no Man could number, of all Nations
and Kindreds, and People, and fatigues, flood be-
fore the Throne, and before the Lamb, clothed with
white Robes, and Palms in their Hands : And cried
with a loud Voice, faying, Salvation to our God who
fitteth upon the Throne, and unto the Lamb. And ati,
the Angels food round about the Throne, and about
the bidders, and the four Be aft s, and fell before
the Throne on their Faces, and worfhipped Gody Say-
ing;fAmen:Ble£ingand Glory, and IVifdom, and
Tbankfgiving, and Honour, and Power, and Might
be unto owl God for ever and ever. Amen. Rev. xix.
i, 2. 1 "-heard a great Voice of much People in
Heaven, faying, AUeluja, Salvation, and Glory^
and Horiour, and Power unto the Lord our God; for
true and righteous are his Judgments. Ver. 5 ,
6. And a Voice came out of the Throne, faying,
Pratfe our God all ye his Servants, and ye that fear
him, both fmall and great. And 1 heard as it were
the Voice of a great Multitude, and as the Voice of
many Waters, and as the Voice of mighty Thun-
drings, faying, AUeluja : For the Lord God omni-
potent reigneth.

May the Lord by his Grace enable us to have
cur Converfation in Heaven : And, when he has
fulfilled (ill the good Pleafure of his Goodnefs, malre
us happy, for ev«r in that bleffcd Society, where we

Vol. II. Z ibaU

J54 SERMON XIV.

(hall join in thefc Hallelu jas ; and fing, Unto him
that loved us, and wafbed us from our Sins in bis
own Blood, and batb made us Kings and Priefts un-
to God and bis Father, to bim be Glory and Domi-
nion for ever and ever. To whom with the Father
and Holy Spirit, one God, in whofe Prefence we
hope to be happy for ever, be Glory and Honour,
Dominion and Praife, for ever and ever. Amen.

SER

ist

SERMON XV.

Rom. xv. 13.

Now the God of Hope Jill you with aU
Peace and Joy in believing^ that ye may
abound in Hope, through the Power of
the Holy Ghoft.

HESE Words are a Prayer which
the Apoftle Paul, the Author of this
Epiftle, addrefTes to God in Benalf
of the believing Romans, in whibh
we have to obferve, 1. The Title
or Compellation ' by which he ad-
drefTes God, The God of Hope. 2. The Prayer it-
felf, rhat the God of Hope might fill them with aU Joy
and Peace in believing, and that they might abound
in Hope through the Power of4he Holy Spirit.

1. We have to obferve the Tick or Compellation
with which the Apoftle addrefles God in this v
Player, fthe God of Hope : A very fweet and en-
dearing Title indeed, and which imports thefe two
Things tfpecially.

Z* 1. That

%$6 SERMON XV.

i. That God is the great Object of the Hope of
his People ; whofe Perfections, efpecially his Good-
nefs, Power and Faithfulnefs, and his Promifes
founded on them, give all Encouragement to his
People to hope in him.

2. That he is the Author and Producer or" this
Grace of Hope in the Souls of his People, "by the
powerful Operation of his Holy Spirit, according
to what is faid in the laft Claufe of the Vcrfc, ibat
ye may abound in Hope through the Power of the
Holy Ghoft: For the firfl Produ&ion as well as fu-
ture Increafe of this and of all other Graces in the
Soul, is owing t« the Operation of God's Holy
Spirit-
Now this is a very fweet and endearing Com-
pellation, the God of Hope ; and fuch as gives the
believing Soul mighty Encouragemenc to rurn its
Eyes towards him in all its Exigencies and Straits.
He is tb$ God of Hope, and fhall he bear this Title
more than any others in vain ? Have we not all
Encouragement to hope in him, who to invite and
engage our Hope, ftiles himielf the -God of Hope.
But pafling this :

In thefe Words we have the Apoftle's Prayer in
Behalf of the believing Romans, tfbat the God of Hope
Plight fill them with all Joy and Peace in believing
and that they might abound in Hope by the Power of
the Holy Ghoft. Tis the firit Part of this Prayer,
that I am now to infill on, tfbat the God of Hope
might fill them with all Joy and Peace in believing :
Not with a little Joy and Peace, but with all Joy
and Peace, that is with great Abundance thereof.
He fays both Joy and Peace, becaufe they common-
ly go together, and in the prefent Cafe we may take
them, as denoting one and the fame Thing, to wit,

aa

V

on Rom. xv. I}. «. 357

an inward folemn Ddight arid Satisfaction of SouJ,
refulring from fcheExercife of a true and lively Faith
in Chrii, or the Senfe that a true Believer has there-
of in his own Mind : Great Joy and Peace in be-
lieving.

What I obferve from tfiefe Words is that true
Faith or Believing is the Source and Ground of
great Joy and Peace to the Soul. In difcourfing on
which Subject I (hall do thefe Things. I. I (hall,
briefly confider that believing which is the Source
and Ground of great Joy to the Soul. II. I (hall
prove and illuftrate the Truth, that true Faith or
Believing is the Source and Ground of great Joy to
the Soul j or (how you both that it is fo, and how
it comes to. be fo. III. I (hall^confider that Joy
that refults from believing : i . By touching fomq
of the Qualities of it. 2. By hinting fome of the
Ways by which it exerts and (hews itfelf, 3. By
hinting fome of the Times when more efpecially the
believing Soul is filled with this Joy. And in the
IV. and iaft Place, Shall make fome Improvement
of the Whole.

I. I (hall briefly confider that Faith or Believing*
whicii is the Source and Ground of great Joy and
Peace to the Soul. And in the

1. Place, it may well be fa id that Faith, as it re-
fpects the whole of Divine Revelation contained in
the holy Scriptures, is the Source and Ground of
great Joy to the Soul, to wit, when a Man, on
good and folid, rational and convincing Grounds,
comes to be firmly perfuaded of the Truth and Cer-
tainty of this Revelation, or that the Things con-
tained in the holy Scriptures are indeed a Revelati-
on of the Mind and Will of God, both as to the
Things we are to believe and do. Our prcfent State
Z 1 is

558 SERMON XV.

is fuch, by Reafon of the natural Blindnefs of our
Minds, as makes us (land in Need of fomething
more thar> the mere Light of Nature to diredt and
guide us, as to the Belief and Pra&ice of many
Things of the greateft Moment and laft Confequence
fx> us : And for want of this it was, that the Gentile
Nations went fo far aftray, were fo much in the
Dark as to the Nature of God and the right Way
<rf worfhipping him ; had fo confufed a Notion, .and
fo unfixed a Belief of a future State ; and erred fo
far even from the Pra&ice of moral Virtue in many
Points of it, of which they made no Account, and
they were intirely at a Lofs as to the Way of ap-
pealing God and making Attonement for their Sins,
tho' that be a Matter of the greateft Moment and
Concern to Mankind. Now, when a Man has
read the Scriptures, efpecially thofc of the New
Teftament, in which thefe Things are fo plainly
opened up and made known, and comes to a fixed
Perfualion, that the Account which the Scriptures
give of thefe Things, is a true Revelation of the
Mind and Will of God thereanent ; even this his
Faith or Believing muft be the Ground of great Joy
and Peace to him, in as much as he comes to a
Certainty as to thefe Matters that are of the greateft
Moment and laft Confequence to him. Apd no
doubt this was one Ground or Source of the firft
Chriftians their Joy in believing, efpecially iuch of
them as were converted from heathenifh Ignorance
and Error : But by Faith or Believing in the Text,
I choofe in the '*

* V Place, chiefly to underftand that Faith
l^hich has Jefus Chrift for the Objeft of it, that
ffajdV which" is juftifying and faving, or by which
i\xi Soul ejabraces him for a Saviour.

on Rom. xv. 13. 359

And this Faith, in the firft Place, confifts in
giving a full Affent to all thefe Truths that arc re-
vealed^ and recorded in the holy Scriptures concern-
ing the Lord Jefus Chrift, and his being the Saviour
of the World ; Efpecially touching his Natures and
Perfon ; the Promifes that went before of him from
the Beginning to the Fulnefs of Time, when he
came into the World for the Accomplifhment of
them, by his Incarnation, Life, Death, Reiurre&i-
onand Afcenfion into Heaven, and his Exaltation
and IntercefHon there.

2. True faving Faith coqfifts in a hearty Choice
and Acceptance of Chrift, to do the whole Work
of a Saviour and Redeemer for us. For true faving
Faith, dwells in the Heart as well as in the Head of
the Believer ; it is an Aft of the Will as well as of
the Underftanding : With the Heart Man belie<vetb
unto Right eoufnefsy fays the Apoftle, Rom. x. io.
Now this Choice and Acceptance of Chrift for a
Saviour is produced in the Soul by the Holy Spirit
of God, awakening a Man's Confcience, and mak-
ing him fee his utter and inevitable Mifery by Rea-
fon of Sin, and the Wrath of God that is due to
him for it : And when with the Sight and Senfe of
his Sin, he alfo difcovers to him the All-fuificiency
of Chrift for being a Saviour, his equal Ability and
Willingnefs to fave him. And then the Sinner, en-
couraged by the Promifes, moves towards Chrift,
and with humble Boldnefs makes its Addrefs to
him: Neceflity Lord makes me urgent, I am un-
worthy but I muft adventure, Let not my Lord he
angry and I will [peak ; lama poor diftreffed Sin-
ner who flee to thee for Help ; the Avenger of Blood
purfues me, I muft, I muft to the City of Refuge ;
I have heard of the King of Ifrael that he is a
Z 4 merz

$6o SERMON XV.

merciful King; O receive and ihelter a poor forlorn
Criminal who flies into thy Protection : Thou haft
invited all fuch to come unto thee, Come unto me
all ye that labour and are heavy laden, and I will
give you Reft; Behold J come unto thee for thou art
thee Lord my God. After which the Soul comes
clofe, as it were, to Chrift, and by the Arms of
Faith embraces him in the Promifes : Yea Lord thou
art my Lord, I take thee for my Almighty Saviour ;
and Life nor Death mall never feparate between thee
and me. And then in the

3. Place, Follows another Ad of Faith, which
is commonly called Reliance ; by which the Soul
devotes itfelf to Chrift; and rolls the Weight and
Strefs of all its Concerns over upon him : Saying in
thefe or the like Words, Behold I refign my felf
Soul and Body unto thee, and take thee tor.my
God, my Lord, my Saviour and All ; I venture
my Soul on thy all-fufficient Merits, here I throw
cut the plight Anchor of my Soul, J know in whom
I have believed, this God is my God, he Jhall be my
Guide even unto Death ; tfhou will guide me with
thy Counfel while here, and afterwards receive iw
unto Glory.

This now is the fhort Account I thought proper
to give you of Faith or believing in Chrift, previous-
ly to what is further to be faid from the Text : \
proceed therefore to the

II. Thing propofed, namely to prove and illu-
ftratc t-he Truth obferved from the Texc, that true
Fajth or Believing is the Source and Ground of
great Joy to the Soul, or to fliow both that it is
fo, and how it comes to be fo. And,

1 . That it is fo will appear from what is teftificd

concerning Believers ia the holy Scriptures : As

* parci-

on Rom xv. 13. $6t

particularly thefe firft Converts, Acls ii. 46. of
whom it is there laid, Sthat they continuing daily
with one Accord in the I'emple ; and breaking Bread
from Houfe to Houfe, did eat their Meat with Glad*
mjs and Singlenejs of Heart : The Ethiopian Eunucb%
of whom it is faid, AcJs viii. 39. that after he was
inftru&ed and made to believe with all his Heart%
and was baptized by Philip, he went on his iVay
rejoicing: The Jaylor, of whom it is faid, Atls
xvi. 34. That after his Converfion he brought the
Apoftles into his Houfe \ and fet Meat before them9
and rejoiced, believing in God with all his Houfe:
Aftsxiii. 52. it is faid the Difciples, or new Con-
verts at Antioch in Pifidia, were filled with Joy and
with the Holy Ghofi : The Apoftle Paul fays to the
Philippians, Phil. i. 25. / know that Ifhall abide
and continue with you all, for your Furtherance and
Joy of Faith : The Apoflle Peter, 1 Epift. Chap. I
fpeaking of thefe who are kept by the Power of God
through Faith unto Salvation, adds Verfe 6. where-
in ye greatly rejoice ; and it is very remarkable what
he fays of them with Reference to Chrift, in the
8 th Verfe, If horn having not fe en ye love, in whom
thd> now ye fee him not, yet believing ye rejoice with
Joy unfpeakable and full of Glory. And may I not
appeal to the Experience of all true Believers to this
Day, that they have greater Joy and Peace in be-
■ lieving, than in being poflefl of all that the whole
World could other wife afford them ? But I proceed
to fhow,

2. How it comes to be fo ; or whence it is thaC
true Faith or Believing in Chrift, is the Ground
and Source of great Joy and Peace to the Soul.
And,

1. It

jtfl SERMON XV.

i. It proceeds from the Senfe that the Believer
has of his having efcaped all the frightful Danger
that he was expofed to before he did believe. There
is nothing that affects Men with greater Joy than
$heir being delivered from great and imminent
Panger : When the Children of Jfra$l were deliver-
ed at the Red-fea, from Pbaraob's Hofts that pur-
fued them into the midft of the Sea, they fang the
Song of Praife, which ye have recorded, Exod. xv.
to exprefs their Thankfulnefs and their Joy : When
the yews were delivered from the impendant Stroke
£bat Hainan's Cunning and Malice contrived
againft them, tbey bad Li%bt, and Gladnefs and
*ioyy as 'tis faid, Eftber viii. id. Even fo, the be-
lieving Soul, when it reflects on the dreadful Wrath
ci an offended God that it was expofed to, the
dreadful Rifque that it did run of being fwallowed
up of endlefs Woes and Miferies, but from which it
is now delivered by its believing in Cbrift, it cannot
but be filled with unexpreffible Joy and Peace in be-
lieving. Suppofe that a Criminal under the Sen-
tence of Death, and brought to the Place of Exe-
cution ; then, when his Neck is laid on the Block,
and he expe&s nothing but the fatal Blow, how joy-
ful would he be to receive a Pardon ? Suppofe me
a Man who,, with great Jeopardy, has efcaped
Shipwreck, when he has got fafe afhore, with what
Joy does he look back on the raging Sea, and
bear the roaring Sound of the Temped ? Even fuch
is the Joy of the Believer, when by his believing
in Chrift, he perceives that he is faffed from
Death to Life, and that tbere hno more Condemna-
tion to him, that the Sentence of the Law is re-
verfed, that the Storm of Divine Wrath is blown
over, and that he has no more to dread from an

offended

or? Rom. xv. 1 5. J(J|

offended and angry God, who now befpeaks him
as in the comfortable Words, If a. liv. 7, 8, 9, io.
For ajmall Moment have Iforfaken theey but with
great Mercies will 1 gather thee : In a little Wrath.
I bid my Face from thee, for a Moment ; but with
everlafting Kindnefs will I have Mercy on thee%
faith the Lord thy Redeemer : For this is as the
Waters of Noah unto me ; far as I have fworn thai
the Waters of Noab fhould no more go over the
Earthy fo have I fworn that I would not be wroth
with thee, nor rebuke thee : For the Mountains Jball
depart, and the Hills be removed, bnt my Kindnefs
Jball not depart from thee, neither Jball the Cove-
nant of my Peace be removed, faith the Lord, that
hath Mercy on thee. O what Peace and Joy ]
fay muft arife in the believing Soul from a Senfe o£
ail this ? None can have a right Senfe of it, bug
luch as know it by Experience.

2. Believers have great Joy and Peace in believe
ittg, from a Senfe of the many great and good
Things they are pofTeiTed of by their believing iri
Chrift. It would take a long Time, if indeed any
Time would fuffice, to give a Detail of thelf
Things. They are poffeft of Chrift himfelf, and he
furely is the Pearl of great Price ; and in them that
believe in him is verified what our Saviour fays in
thefe two Parables of his, Mattb. xiii. 44, 45, 46,
^be Kingdom of Heaven is like unto a ureafurehii
in a Field, the which when a Man hath found, he
bidetb, and for Joy thereof goeth and felleth all
that he has, and buyeth that Field : Again, the
Kingdom of Heaven is like unto a Merchant Man
feekmg goodly Pearls, who, when he hath found one
Pearl of great Price, he went and fold all that he
bad a\id bought it.

By

f&4 SERMON XV.

By their believing in Chrift they are brought into
a State of Juftification, and are bleft with the free
arid gracious Pardon of all their Sins. And O
what a valuable Bleffing is that, efpecially to the
Soul that labours under a Senfe or Sin ; P/al. xxxii.
i,-2.- Blejfed is he wbofe tfranfgrejfion ts forgiven,
whofe Sin is covered; Blejfed is the Man unto whom
the Lord imputetb not Iniquity.

By believing in Chrift they have Peace with
God, and a gracious and a welcome Accefs to
him: Rom. v- i, 2. ^therefore being juftified by
Faith, we have Peace with God through our Lord
Jefus Chrift ; by whom alfo we Accefs by Faith into
this Grace wherein we ftand, and rejoice in Hope of
the Glory of God. Yea by their believing in Chrift
they are brought into the fweet and dear Relation
of Children to him : They are very remarkable
Words, thofe of Chrift to Mary after his Refur-
redion, John xx. 1 7. where, fays he to her, Ge to
my Brethren and fay unto them, I afcend unto my
father and your Father, and to my God and your
G$d. As God is fliled the God and Father of our
Tuord Jefus Chrift, fo is he the God and Father of
all true Believers in and through the Lord Jefus
Chrift ,• And what can more rejoice the Hearts or
Believers than to have Chrift calling them his Bre-
thren ; and giving them to know that they have
one Father, and one God with himfelf ? My Fa-
ther and your Father, my God and your God.
O ! what Honour is hereby conferred on Believers ?
And what a happy Privilege arc they poffeft of ?
How may this affure them of the Love and Favour
of God, and his deareft and tendereft Love, his
fatherly Love ? A nd how can they be aflured of this
without having great Joy and Peace in believing ?

Again,

"X

on Rom; xy. if: Jd^

Again, Believers by their Faith in Chrift arc
made like unto God their heavenly Father, trfc
firft and beft of Beings. At the fame Time that
they believe in Chrift they receive the Gift of the
Holy Spirit, who renews them in the Spirit of their
Minds, and repairs the Image of God upon their
Souls : And muft not this alfo be Matter of great
Joy to the Believer, to find himfeif made Partater
or a new and Divine Nature ; to fee the Image ©f
God brightnirtg upon his Soul, the Beauties of HtiH-
nefs difplaying themfclves" upon his Heart ? So a3 he
can join himfeif with the Apoftle, and thofe of whom
he fpeaks, 2 Cor. ill 18. IVe all with open Face, be-
holding as in a Glafs the Glory of the Lord, art
changed into the fame. Image \ from Glory to Glory ,
as by the Spirit of the Lord.

To add no more ripon this Head, Believers by
their Faith in Chrift have a Right and Title to
Heaven and eternal Life, to a Kingdom and a
Crown of Glory ; to an Inheritance incorruptible tiftd
undefiled, apd that fadeth not away, referred in the
Heavens for all them who are kept by the Power
of God through Faith unto Salvation.- And muft
they not have great Joy and Peace, who have a
fure Title to an eternal Felicity, a Happinefs as
large as their Wifhes, and as lading as their Souls ;
confiding of thefe Things which Eye hath not fetit%
nor Ear heard, nor the Heart of Man been able to
conceive, how great and how good they are >
What a glorious Profpeft does the Believ&'s
Faith in Chrift open up to him ? He may lookback,
and fee how dear he was to God when he laid the
Scene of his eternal Purpofes and Decrees, and
made Choice of fuch as he ordained to eternal Life :
He may fee how dear; he was to the blefled Re-
deemer

SERMON XV.

^kcmer from that Eternity too, when his Delights
were with the Children of Men, and he chearfully
undertook the Work of their Redemption. He
may look upon himfelf as peculiarly concerned in
all the Adminiftr*tions of Divine Providence fince
the Beginning of Time ,• one of thofe for whofc
•Sake the World was preferved, and all thcfe Revo-
lutions brought about in it, that God faw proper
in order to the Accomplifhment of his eternal De-
crees for the Salvation of his Elect ; one on whom
God had his Eye in all the Promifes he made of
a Saviour to appear m the Fulnefs of time: And
one whom the bleffed Redeemer had upon his Heart
in all the Tranfa&ions of his Life, Death, Refur-
f e&ion and Afcenfion into Heaven : One whofe
Name was in his Commiflion, that none of thefe
whom the Father had given unto himfhould be loft :
One whom Providence is engaged to watch over
in all the Steps and Periods of his Life and Pil-
grimage on this Earth, and to make all things
work for Good to him in the End : One to whom
the Angels tninifter ; and whom the Devils cannot
touch, except in fo far as they have a Permiffion
ftom God, for the Trial of his Faith and Patience :
One who has the Holy Spirit given to him, for a
Guide and Comforter ; who will be as a Voice behind
him, faying, This is the Way, walk in it, will ne-
ver leave him nor forfake him, till he has performed
-what concerns him ; who will guide him with his
Coun/el while herey and afterwards receive him into
Glory. And now, my Brethren, are not thefe
mighty Grounds of Peace and Joy to the Believer ?
And when thefe Advantages flow from and accom-
pany his Faith in Chrift, mull he not have great
Star and Peace in believing.
' idly, The

m Rom. til 15. %&}

3. The Joy and Peace of believing, arifes from,
or, if you wifl, confifts in, that inward Quictnels
of Confcience that accompanies or enfues upon be*
lieving. When the Confcience is awakned, efped-
ally to any Pitch, it makes a Man a Magor-Miffa-
bib, fills him with Fear round about, and makes
bim a terror to himfelf: He is frighted, he is pain*
ed, he is in Agony, and made to fay with hoty
Hamany Pfal. lxxxviii. 15. I am qffli&ed and rea-
dy to die ', from my Toutb up; while I fuffer thy
terrors lam diftracJed; or with the Pfalmiit, Pfal.
vi. from the Beginning, O Lord rebuke me not in
thine Anger, neither chaften me in thy hot Difplea-
fure ; have Mercy upon me, O Lord, for I am weak;
O Lord, heal me, for my Bones are vexed; my Soul
is alfo fore vexed, but thou, O Lord, bow long?
O ! 'tis a terrible Storm that an awakened Confer-
ence fometimes produces in the Soul : But this
Storm is turned into a Calm, by the Sinners being
led to Chrift, and made to believe in him, which
indeed is the only Thing that can do it, and \t
can do it effectually; according to the Anfwer
which the Apoftles PUul and Silas made to the
frighted Jaylor, Sirs, What (hall J do to be faved>
Believe in the Lord Jefus Chrift, and thou fhalt 1$
faved. When this Storm of an awakened Confci-
ence is by this Means turned into a Calm, O !
what Joy and Peace has the Man in believing;
With what Pleafure does he then befpeak his own
Soul, in the Ffalmift's Words, Pfal cxvi. 7. 8.
Return into thy Reft O my Soul, fir the Lord both
dealt bountifully with thee ; for thou baft delivered
my Soul from Death, mine Eyes from £ears% ani
fny Feet from falling.

4 &**& Jhi

J<58 SERMON XV.

^tbly, The Joy and Peace of believing proceeds
from the inward Renovation of Heart that accom-
panies believing, or from the Senfe that the Belie-
ver has thereof. BeforeBelieving, or before Conver-
fion, which is all one, the Soul is all out of Order ;
the woeful ErYe&s of the Fall (lick to it ; it is both
difabled and deformed, it has loft its original
Strength,' Vigour and Beauty : But when a Man
believes in Chrift, he at the fame Time receives
the Gift of the Holy Spirit, to renew him in the
Spirit of his Mind, to make him a new Creature,
Partaker .of a new and divine Nature. And mufc
not this afford the Believer a mighty Satisfaction
and Joy to find his Nature recover fomething of its
original Rectitude ; to find new Health, Vigour
and Beauty returning to his Soul ; to find his dif-
'jointed Faculties as it were replaced; to find new
Life come into bis dry Bones , fo as he is made to
live, live truly and fpiritually, and fo as to anfwer
in fome good Meafure the End ot his Being and
.Creation ? What a mighty Joy ruuft it be to him,
to find a bleffed Work of San&ificaticn begun in
him, to fee thclmage of God imprinted on his Soul.

^thly, The Believer's Joy in Believing proceeds
from the Senie that he has of doing a Thing fo
right and acceptable to God, as well as advanta-
geous .to himfelf, as to belie ve; in Chrift is. And
this is bis Commandment, fays the Apoftle John, i
Ep. iii. 23. that we (hould believe on the Name
of his Son Jefus Chrift : This is his Commandment,
his great gofpel Commandment, without obeying
him in this, we cannot obey him aright in any o-
ther of his Commandments. And how acceptable
our Faith is to him, is plain from what the A-
poftle fays concerning Abraham^ Gal iii. 6. Abra-
ham,

on kom. xv. i£. j^p

ham believed God, and it was accounted to him for
Rigbteoufnefs : To whlci Purpofe alfo may be ap-
plied thofe Words of our Saviour to ifbomds, John
xx. 19. Thomas, becaufe thou baft feen me, tbou haft
believed ; bleffed are they that have mtfeen, and yet
have believed. Now when the Believer thinks on this*
how much it is his Duty to believe, and how accep-
table his believing is to God, it cannot but add tc*
the Joy and Peace that he has in believing.

I fhall only add in the fixtb Place on this Head,
that the Believer'* Joy and Peace in believing pro-
ceeds from the Infufion of the Holy Spirit. The A-*
poftle prays for the believing Romans in the Text*
that God might fill them with all Joy and Peace in
believing through the Power of the Holy Ghoft. The
Holy Spirit infufes Joy and Peace into the Hearts
of Believers upon their Believing : Befides the Joy
and Peace that arifes from the Nature of believing
itielf, the Holy Spitit fuperadds his Joys, as a Tes-
timony of God's Acceptance of the Faith of Be-
lievers, and to encourage them in a Thing that i&
fo well-pleating to God.

But I now proceed in the III. Place to confided
this Joy and Peace of believing. Ftrft, By touching
fome of the Qualities of it. A tid

1. It is a great Joy. Now the God of Hope fill
ybu with all Joy i It is a Joy that may well fill the
Room of all other Joys. And fo the holy Man,
the Prophet Habakkuk, tells it did with him, Al-
tbo' the Fig Tree fhould not blcjfom, neither ft: all
Fruit be in the Vines ; the Labour of the Olive Jhall
faill, and the Fields fhall yield no Meat ; the Flock
Jhall be cut off from the Foldy and there floall be no
Herd in the Stalls ; yet will I rejoice in the Lord,
J will joy in the God of my Salvation : And fays the

Vol. IL A a Angel

370 SERMON XV.

Angel that intimated our Saviour's Nativity to the
Shepherds, Behold I bring you glad hidings of great
Joy, which Jball he unto all People, to wit, who
believe in him. The Joy of Believing is a great Joy
in any Degree of it, but efpecially when it rifes, as
often it does with true Believers, even to Tranfport
and Extafy : According to what the Apotile Peter
fays in thefe forfeited Words, Whom having not
feen ye love, in whom thoy now ye fee him not yet be-
lieving, ye rejoice with Joy unfpeakable and full of
Glory.

i. The Joy that Believers have in believing is a
pure Joy. It is not like the earthly muddy Joys of
Men, that have always a Mixture of Alloy attend-
ing them ; efpecially iinfui Joys, that have common-
ly as much of a Sting as ol Honey in them : But
the Joy of believing is a pure and lincere Joy; they
who have the Experience of it, may be faid to drink
of the pure River of Water of Life, that pro-
ceeded out of the ^throne of God, and efthe Lamb^
Rev. xxii. i.

3, The Joy of believing is an invigorating
ftrengthning Joy to the Soul. 'Tis the Obfervati-
on of the wife Man,Prov. xiv. 1 3 . Even in Laughter
the Heart is forrowful, and the End of that Mtrth is
Heavinefs : But it is not fo with the Joy of believ-
ing, the more a Man has of it, the more is his
Heart refrefhed, and his Spirits revived and invigo-
rated. In this it partakes of the Nature of the
Joys of Heaven, which as they ravifh, fo they
ftrengthen the Soul to be more and more raviihed
by them.

4. The Joy of believing is a folid Joy. Let the
Sccpticks fay what they will, it has nothing of Ima-
gination and Fancy mixed with it; it is no Whim

or

on Rom. xv. 13. 371

or Delufion, but a real (olid Joy. As there is %
Reality in Faith or Believing, fo there is a Reality
in the Joy and Peace that proceed from it : As
Faith, fo the Joy that proceeds from it, has a fure
Foundation to ftand upon, the Purpofes of God,
the Promifes of God, the Covenant and the Oath
of God, and the whole Mediation of the Lord
Jefus Chrift ; according to that of the Apoftle, Rom.
viii. 53, 34. Who (hall lay any Thing to the Charge
of God's Ele£i ? It is God that ■ juftifieth , Who is he
that condemneth ? It is Chrift that died, yea, rather
that is rifen again, who is even at the right Hand
of God, who alfo maketh lutercejfion for us. Thefe
are the Pillars of our Faith, and they are alfo the
unfliaken Grounds of our Joy in believing.

5. The Joy of believing is a peculiar Joy, the
peculiar Privilege of Believers, and this Joy Strangers
intermeddle not with. Thefe Things write we to you
that your Joy may be full, fays the Apoftle John to
Believers, i Ep. i. 4 : But as tor Unbelievers, they
have no Part or Lot in this Matter. And with Re-
ference to this Joy, we may underftand thefe Words
of the Lord, If a. lxv. 13, 14. Behold, my Servants
JJiall eat, but yejhall be hungry ; behold, my Servants
Jhall drink, but ye (loaU be thirfiy ; behold, my Ser-
vants Jliall rejoice, but ye JJoall be aJJjamed ; Beholdy
my Servants Jlo all Jing for Joy of Heart, but yejhall
cry for Sorrow of Heart, and Jhall howl for Vexation
of Spirit : At lead fo ihall it be in the End, when
thefe who are deftirute of Faith in Chrift, fhall alfo
be deftitute of the Joy that refults from thence, and
find themfelvcs in a wretched Pafs for the Want of
it.

The Joy of Believing is a lading Joy, it lads ss

ldng as Faith, as long as Lite ; And even when

A a 2 bah

371 SERMON XV.

both thefe are at an End, it enters with the Be-
liever into the Joy of bis Lord, and mingles itfelf
with thefe overflowing Joys ot immediate Vidoa and
Fruition, which are the happy Portion of the Saints
above ; tor even there, the Urork of Faith and La-
bour of Love will be remembered to add to the Be-
lievers eveiiafting Joy.

But for further opening up to you this 'Joy of be-
lieving, I am idly, To hint to you fome of the
Ways by which it exerts and (hows itfelf. And

i. It exerts itfelf in Acts ot Praife and Thank-
ful nefs to God and the Redeemer ; whofe infinite
Grace has given fuch happy Occ (ion both to be-
lieve, and to have Joy in believing. When the Be-
liever's Heart is full of this Joy, it cannot but vent
it felf in chearful Praifes and Thankfgivings, faying
with the Church, Ifa. Ixiii. 7. / will mention the
LovingKindnefs of the Lord,and thePraifesoftbeLord
according to all that the Lord batb beftowed on us ; and
the great Goodnefs towards the Houfe of Jfrael, which
be hath be flowed on them, according to bis Mercies ,
and according to the Multitude of bis Loving kind-
neffes : And that Song of the Virgin Mother, Luke
i. 46. My Soul doth magnify the Lord, and my Spirit
bath rejoiced in God my Saviour ; for he that is mighty
batb dene great things to me, and holy is his Name.

2 This J oy in belie ting exerts itfelf in A ds of Love
to God and to Ghrift. For the Joy of believing is a
Joy that warms the Heart ; and when a Man is under
the lively Influence of*it^h«.catinot ^ut rove the blefTed
Author of if. This is" a natrirafCohfequence of that
Ingenuity and Gratitude, that Grace plants in the
believing Soul ; that is the Fruit of Faith, and flou-
riihes and abounds moil when under the Influence
or the Joy cf believing.

3. The

on Rom, xv. 1 3. 375

5. The Joy of Faith exerts itfelf in Ads or Re-
Agnation and Self- dedication to the Lord. The
believing Soul, when it is at any Time more under
the Power of this Joy, thinks it can never often
enough and heartily enough devote it fclf unto the
Lord ; when it has done with one Ad of Resigna-
tion, it calls on itfelf to make another ; and had
it a thoufand Souls, a thoufand Hearts, a thoufand
Lives, it would furrender and devote them all to
him.

' 4. The Joy of believing exerts itfelf in Ads of
chearful Obedience to the Will of God. The true
Believer, even from the Joy that he now finds in be-
lieving, looks upon himfeU as lying under fuch Obli-
gations to his God and Redeemer, as that he cannot,
without being guilty of the greateft Ingratitude, but
do what ever is in his Power to pleafe and honour
him, and particularly to obey his holy and righte-
ous Commandments.

5. The Joy of believing exerts its felf in Acts of
Love and Charity towards thofe who are Partakers
of the fame common Faith, as it is faid of the Jews
in Efthers Days, that after their Deliverance from
Hainan's Confpiracy, they had Days of feafting
and Joy, and of fending Portions ts one another,
nnd Gifts to the Poor. And what was it but this
Joy of Faith, the Joy in believing, that made the
rirft Cbnftians fo charitable and kind one to ano-
ther, fo as they bad all Things common.

6. The Joy of believing exerts itfelf in Ads of
Pity towards thofe who are yet in an unbelieving
State, arid have no Tafte or Senfe of this Joy. The
Joy of believing is of a generous Kind : It has its own
firft Rife from the Divine Benignity, and it difpofes
£l)c Bqljcver to pity thofe who are. Strangers to it,

A $ } and

374

SERMON XV.

and to wifh and pray for a Change of their
State.

The third and laft Thing under this Head, is to
tell yon of fome of the Times and Seafons when the
believing Soul is more efpecially filled with this
Joy.

And in the firfi Place, it ufually has a more full
and affecting Senfe of this Joy at the Time of its fii ft
believing. Things new are ufually moit furprifing,
and if they be very good as well as new, they fill
the Soul with a Surprize of Joy. And the Believer
at his firft Converfion, having many new furprifing
Views or Things he had little or no Notion of be-
fore, which the Scripture expreffes by a Man's being
bought 'otff of Darknefs into God's marvellous Light ;
and having then alfo many new and ftrong.Impreffions
or" Things he never felt before, made upon his Heart,
which the fame Scripture exprefles by a Man'j hav-
ing taft'ed of the heavenly Gift, his being made a
Partake? of the Hvly Ghofi, his having tafted the
gcoa // ord of God and the Powers of the iVorld to
cothfi this makes his Joy in believing to be the more
ftrong, and full and raviining. befides that the
Holy Spirit is wont then alfo to give the fulkr Com-
munications of his Joys, as well as the Affiftances
of his Grace, for endearing the Way of th<*
Lord to the young Believer and Convert, and con-
firming him in the State he is newly entered on.
As there was a larger Efiufion of the Holy Spirit in
the Beginning of the Gofpel, and firft Days of Chii-
ftianity ; fo there ufes to be at the Time of a Be-
liever's firft Converfion, and firft entring on Jiis Chri-
stian Courfe.

2. Believers are wont more efpecially to be filled
yarn the Joy of believing, upon their Recovery,

through

on Rom. xv. i£. 375

through the Grace of God from dcepBackflidings:
For now their firft Converfion is as it were acted
over again, now they have the fame Fears and Sor-
rows for their Sins ; and now when their Faith,
after much Labour and trains,, brings them in the
Intimation or Perfuafion of Pardon, they have the
fame Joy in believing as at firft.

3. Believers are more efpecially filled with the
Joy of believing, when they come wading out of the
Darknefs and Horrors of Defertion. When after
a long and weary Time, in which they have been
made to cry out, Will the Lord caft off for ever ?
And will he be favourable no more ? Is his Mercy
clean gone for ever? Doth his Promife faill for
evermore ? Hath God forgotten to be gracious ?
Hath he in Anger ftiut up his tender Mercies. ?
When, I fay, after a long Time of fuch deep De-
fpondency and weary Complaints, the Believer's
Faith gains the Afcendant again, and he can lay
claim to the Favour ot his God as before ; then, I
fay, he. has great Joy and Peace in believing.

4. Believers are more efpecially filled with
the Joy of Believing, when they are called to Suffer-
ing tor the Sake of Chrift ; according to what was
wonderfully verified in the firft Chriftians, as alfo
in the Cafe of his People and Servants, who have
been called to Sufferings in After-ages : For what
elfe was it, but the Joy of Believing, that made
them fuffer fo undauntedly, and defpife all the Tor-
tures that the Cruelty of their Enemies could put
them under ? Yea, even in ordinary Sufferings and
Afflictions, the People of God are called to endure
inSubmiflion to his holy Will : Such as have the
Experience of the Life ofGodlinefs will readily own,
tj*at then commonly they have moft Joy and Peace

A a 4 U

yj6 SERMON XV.

in believing-, this being a Cordial, that their gra-r
pious God and Redeemer affords them for their
Support and Comfort in the Time of Affliction.

5. Believers have been ip ufe to be more efpe-
cially filled with the Joy of believing at Commu-
nion Seafons, fuch as you have this Day been favou-
red with. Then God has been pleafed to give them
the brighter! Views of the wonderful Myfteries of
Redemption: Thence has made them to fee the
King in his Beauty , and the Land that is afar off:
Then the Redeemer has been pkafed to make his
Grace, in Cpncurrence with the Ordinance, to
work upon their Hearts, and to make their Faith
lively and vigorous, fpeakiqg to them as to Thomas,
with the fame Ppwer and Efficacy that ac-
companied his Words to Thomas , wtoen he
faid, Reach hither thy Finger, and behold my
Handsy and reach hither thy Hand and thruft it
into my Side, and be not faithlefs, fat believing ;
and when it has been thus with them, when their
Faith has been wrought up to a pitch, then they
have had great Jcy and Peace in believing, then
they have been made to fay with Thomas in the tore-
mentioned Cafe, with a Surprize of J >y in their
Hearts, My Lord and my God. On Communion
Seafons, God has fpme Times been pleafed to give
his People fweet and ravifhiqg Djfplays of his mar-
vellous loving Kindnefs ; he has made aU his Good-
nefs, in a Manner, to fafs before them; he has
brought them into the banqueting Houfe, and his
Banner over them has been Love ; they have fat
down under his Shadow with great Delight, and his
fruit has been fweet unto their ftafie ; they hwefeen
j)ays of the Son of Man, the Son of Man coming
fa bis Kingdom with Power and great Glory ; they

hay*

on Rom. xv. 15. 377

have felt the warm Influences of his Grace, the Love
of Godjbed abroad on their Hearts by the Holy Spi-
rit ; they have got new Supplies of Light, new Sup*
plies of Life, Strength, Vigour, and Comfort ;
fVith Joy have they been made to draw Water out
of the fVelis of Salvation ; they have got their
Doubts refolved, their Fears removed, their Bonds
loofed, their Hearts enlarged, their Corruptions
weakned, their Graces ftrengthned, their Evidences
cleared, and all their Wants fupplied, and all their
Defires fatisfied, yea and more than they could de-
fire granted them ; they have been made to lit down
and adore the matchlefs loving Kindnefs of their
God to them, and to fay, Lord what am 1} and
what is my Father's Houfe that thou haft brought me
hither? Yea Believers, on a Communion Day,
have enjoyed even a Heaven upon Earth ; they have
been made to fay, with the Difciples on the Mount,,
Lord, it is good for us to be here 5 let us make three
tabernacles, one for thee, and one for Mofes, and
one for Eltas : Th.y have feen, as it were, a Door
opened in Heaven, and have heard, as it were, 4
Voice talking with them, Come up htthery and I wilt
Jhew you marvellous things. They have been in the
Spirit on a Communion Day, and have feen, as ic
were, the throne of God, and him that jat thereon \.
and have heard, as it were, the Voice of Harper j,
Igarping with their Harps, and ftnging that new
Song which no Alan could learn , but fuch as were
redeemed from the Earth. And when it has been
thus with them, O ! what Joy have they had in
believing ? They have even bten fwallowed up of.
Raptures of Joy unfpeakable, and full of Glory.

All that now remains, is to male a fhort Im-
provement of what has been faid : and it fhall be

tf% SERMON XV.

Very fhort, bfccaufe I'm afraid I have already too
tnuch trefpafs'd upon your Patience.

i. Then, is it fo that true Faith, or believing in
Chrift, is the Ground and Source of great Joy and
Peace to the Soul; then. examine yourfdves, and
Confider whether you ever had the Experience of
this Joy or not. If net, you have Reafon to fu-
Tped yourfdves that you are yet deftitute of true
Faith, or that your Faith is very faint and weak :
And if this be your Cafe, and you indeed have any
Defire to be acquainted with the Joy of Believing)
you would by all Means endeavour to be poffefTed
of Faith ; and when you are poffefled of it, to have
It increafed and ftrengthned in you ; for which End
you would, in a fpecial Manner, pray to God, that
he would work Faith in you, and make it to grow
and increafe in your Souls, faying with the poor
Man in the Gofpel, Lord 1 believe, help thou my
'Unbelief.

2. Such of you as are acquainted with this Joy
of believing, and efpecially it you have this Day got
any new and ftronger Tafte thereof, let me exhort
you in the

Firft Place, To walk worthy of your Privilege,
and the Favour that has been vouchfafed you. You
have heard already how the Joy of believing is wont
to exert itfelf : To which I fhall only add, That if
you would walk worthy of this Joy, you mult,

i. Be very humble, you muft not arrogate to
yourfdves, in any Degree, as if this Joy, or Faith
which is the Source of it, belonged to you of Right
or Merit more than to others : No, you muft own
both to be the free Gifts of God unto you ; and
fay, Not unto us, not unto us ; but unto thy Name
O Lord be the Glory. Beware, that with your Joy

no

on Rom. xv. 13. 379

no Mixture of Pride and Self-conceit enter into your
Hearts.

2. You mud be very holy ; for ask is of the Na-
ture of Faith, fo it is of the Joy of: Faith, to purify
the Heart : He who is filled with the Joy of belie-
ving will defpife all earthly, carnal, and fenlual
Toys j and he will guard againft them, efpecialiy
in fo far as finful, as being oppofite to, and fubver-
five of the divine and fuperior Joy of believing, with
which his Soul is delighted. Be ye therefore holy,
very holy both in Heart and Life, that fo your
Joy may be more and more fulfilled. 3. You muft
be heavenly minded : For both Faith and the Joy
of it have a Tendency Heavenward ; they are of
the Number of rhefe good and perfeB Gifts which
come from above, from the Father of Lights, and
they have a natural Tendency towards th.ir Origi-
nal : And you ought to mow, that you are poffeft
bt thefe Gifts ; and that you may walk worthy of
them, you muft ftudy a heavenly Frame of Mind,
and a heavenly Life and Converfation. The Joy of
Faith is of the fame Kind- with the Joy of Heaven,
only the Object is differently perceived : here by
Faith, and there by immediate Vifion ; but it is
the fame Kind of Joy that refults from both, tho*
the Degrees thereof here and there will be widely
different. But then,

2. Let me exhort to maintain this Joy, if you are
acquainted with it, and have this Day got any
fvveet and reviving Tafte of it. Let me exhort you
to maintain your Joy, and to increafe it ; and that,
1. By your maintaining and increafing your Faith.
The flronger and more lively your Faith is, the
flronger and more lively alfo will your Joy be. 2.
By your guarding againft all Manner 01 Sin ; efpe-
cialiy

$80 SERMON XV.

cially adventuring prefumptuoufly upon any known
Sin, that will deaden, if not extinguifh both your
Faith and your Joy. Your Joy is iuch, as our Sa-
viour faith to his Difciples, as no Man taketb from
yoUy nothing in the World can take from you, ex-
cept Unbelief and Sin : Take heed therefore Bre-
thren, left there be in any of you an evil Heart of
Unbelief in departing from the living God. And
now, to*engage you to this, to maintain your Joy
and Peace in believing,

i. Confider what a Pity it is you mould at any
Time be rob'd of fo dear and valuable a Thing ;
What can you purchafe of equal Value by the
Lofs or it ? Had you not better lofe the Light of
the Sun, and every Thing that may be called the
Delight of your Eyes, yea Life itfelf, tho' you had
a Thoufand Lives in one, had you not better lofe
them all, than lofe the Joy of Faith, the Joy of
God's Salvation ?

2, Confider, That if you lofe your Joy, you
know not when you fhall recover it j to be fure it
will ftand you hard before you do : This David
found in his Experience, as he mews in thefe paffi-
onate Petitions of his, which he pronounces as it
were in an Agony, Pfalm li. 1 1. Caft me not away
from thy Prejence, deal not with me as with Cain,
who was banifhed from the Prefence of the Lord ;
and take not tby Holy Spirit from me, as was done
with the old World, concerning whom God faid,
His Spirit Jbould not always ftrive with Men : Re-
fiore unto me the Joy of tby Salvation, as if he had
intirely loft all Senfe of it : And uphold me with thy
free Spirit, as if he had thought himfelf finking a-
pace into Perdition. And that is an alarming Text
recited before, Heh vi. 4, 5, $. It is impojjible for

thofi

on Rom. xv. 13. 581

tbofe who were once en light ned, and have t a fled of
the heavenly Gift, and were made Partakers of the
Holy Ghofl, and have tafted the good Word of God,
and the Powers of the World to come j if they fo all
fall away, to renew them again to Repentance: See-
mg they crucify to themfelves the Son of God afrejb,
and put him to an open Shame : It is impofjible to re-
new them to Repentance, that is, it is one of the
hardeft Things in the World, and next to fcn Im-
poffibility. But Beloved, we are perfwaded better
fhings of you, and Things that accompany Salvati-
on. And therefore,

?. To^engage you to maintain your Joy in be-
lieving, confider, That as it is now fweetand com-
fortable to you, fo if you maintain ic, it will never
fail to be fo. Ic will be fweec and comfortable to
you in all States and Condition* of Life, The Joy
of Believing will be to you inftead of all other Com-
forts and Joys ; and it will efpecially be fweet to
you at the Hour of Death, when the Joy of belie-
ving in Chrift leads you into the Joy of the imme-
diate and blhsful Fruition of him to all Eternity.

I thought to have added fome Directions befides
thefe already dropt, but I fhall only mention thefc
Two or Three in fo many Words.

1. You would endeavour to bring your Faith to
the higheft Pitch, even that of Aflurance ; for then
efpecially it is that the Believer is filled with all Joy
and Peace in Believing.

2. You would be much converfant in the holy
Scriptures; in all ot which you may conceive ycu
hear Chrift faying unto you, as unto his Difciples,
John xv. 11. Thefe Things have J fpeken unto yen,
that my Joy might remain in )cu, and that year
Joy might be jull.

3. You

381 SERMON XV. &i

You would attendxconfcicntioufly on the pub-
lick Ordinances, and be fure not to neglect the
Occa&Hty of tli, holy Sacrament o( the Sup;
which God has appointed for ftrcngrhning the
Faith, and encreafing the Comfort and J 7 of his
People. And

4. You would pray earncftly to God, that he
may help you both to believe, and to be filled with
all Joy and Peace in Believing ; according to what
the Apoftle prays for the I. ;;s in the

Text. Now the God of Hope fill you with all Joy
and Peace in Belteving, that ye may abound in
Hope through the Power of the Holy Ghoft. Amen.

SER

?*!

SERMON XVI.

Jeremiah iv. 14.

0 yerufalem^ wafh thy Heart from Wicked-
neff, that thou may eft be (avedl How
long Jhall thy vain thoughts lodge with-
in thee.

\ H E Heart is the Life and Vigour both
of Religion and Wickednefs : Out of
it% fays the wife Man, are the IJJues
of Life, and out of it are the IfTues of
: Death too ; whatever is the inward
Difpofition arid Temper of the Heart, the fame is
that of the outward Life and Actions of a Mao.
As the Streams derive their Bitternefs or Sweetnefs
from the Fountain-head ; fo the Aftions of a Man's
Life are good or bad, pure or polluted, according
to the Difpofition of his Heart : For the Heart, in
a natural Senfe, is no more the Source and Seat of
the natural and animal Life, than it is, in a fpiritual
Senfe, the Source and Seat of the fpiritual and
divine Life. Here* I may fay, is formed the Life-
blood

^84 SERMON XVI.

blood of Religion, that animates and infpires the
whole Frame of the new Man: And here too are
fown all the S^eds of thefe Difte mpers and Difeafes,
thefe Plagues of Heart, which, if they be not cured
in Time, will iflue in a Man's eternal Death and
Ruin. It is not therefore without the greareft
Reafon, that the wife Man advifes us Co keep our
Heirt with all keepings becaufe that out of it are
the Jjfues of Life ; yea and of Death too: And that
the Prophet here exhorts Jerufalem to wafb her
Heart from IVtckednefs that (he might be fdved ;
O Jerufalem wafb thy Heart from IVtckednefs that
thou mayft befaved ; How longfhall thy vain Thoughts
lodge within thee ?

In thefe Words we have, iftt An Exhortation,
anti that a very warm and paflionace Exhortation ;
O Jerufalem wafb thy Heart from Wickednefs.
idly, A powerful Argument to enforce it,- that
thou mayft befaved idly, A pathetick Expostula-
tion ; How long (ball thy vain thoughts lodge with-
in thee ? I doubt not but it is obvious to you all,
at leaft it may be fo, by your cafting your Eyes with
the flighted Glance on the Context, that the Pro-
phet's immediate Intent in the Words I have now
read, is to awaken the City of Jerufalem, that is
the Inhabitants thereof, with the reft or the People
of the Kingdom of Judah, of which Jerufalem was
the Metropolis, to awaken them, I fay, to Re-
pentance, in order to their being faved from thefe
temporal Judgments and Calamities that were
haftnfng upon them apace, becaufe of their Sins
which were now grown to a Height : And that they
(hould abandon all vain Thoughts and Hopes of
Safety, either from their own Strength or that of
their Allies, particularly the Egyptians in whom

they

on Jer. iv. 14. 385

they fo much confided : Whilft they continued im-
penitent in their Sins, they thereby provoked God
to be an Enemy, of all the word:, to them. But
tho'chis was the Prophet's immediate Intent ; and
tho' he exhorts them to Repentance, in order to
their obtaining a temporal Salvation, or their being
preferved in a State or" external Safety : Yet, without
draining, his Words may be considered as carrying
a farther View, and are to be underftocd as an Ex-
hortation addrcfled to that People, to excite them
to Repentance, or to cleanfe their Hearr [ >m
Wickednefs in ordei to their obtaining eternal Sal-
vation; and that they nY uld abandon all Thoughts
or Hopes or inch Salvation, as altogether vain with-
out this. And feeing, as the Apoftie fays, all
Scripture is given by Injpiration of God, and (J fiill
profitable for Dotfrine, for Reproof for Correffiott,
for lntlruhion in Kighteoufnejs ; what the Prophefde-
clared to this People of eld, is very applicable to
us, and we may and ought to conceive our felvcs
of the Number of thefe to whom this Exhortation
is addrefs'd, O Jerufalem wafb thy Heart from
Wickednefs, that thou may ft be faved , How long
Jhall thy <vam ^thoughts lodge within thee ?

The Term Heart is taken in different Senfes in
the holy Scriptures. Sometimes, in the ftrid and
proper Senfe of the Word, it fignifies that vital
Part of the human Body, that is the Fountain and
Laboratory of the Blood, and the Spring of its
Motion and Circulation : Sometimes, in a figura-
tive Senfe, it is taken for the Life of the Bocjy, of
which the Blood flowing from the Heart may be
called the Vehicle : Sometimes, yea very common-
ly, it fignifies the Soul, of which the Heart of eld
was ^houghc to be the chief Refidcnce :. Sometimes
Vol. II. B b it

$16 SERMON XVI.

itfignifies the feveral Faculties of the Soul, as the
Underflanding, whence we read of an underflanding
Heart ; the Will, as 'tis faid the Kings Heart, that
is his Will and Inclinations, is m the Hands cf the
Lord as the Rivers of Water \ and be turnetb it
wbitberfoever be pleafetb ; the Menmry, as 'tis faid,
Mary laid up tbe Sayings of the Angel in her He*rt ;
the Conscience, whence that ot tne Anoftle Jobny
Beloved, if our Hearts condemn us not, then have
we Confidence towards God : Sometimes it denotes
the Affections, either in general or each of them
in particular ; their Hearts went after their Idols,
that is their Affections ; whence to fet tbe Heart
upon a Thing, fignifies to love it, and to defire ic
-with Vehemence and Ardor; the trembling of the
Heart fignifies Fear, Brokenuefs of Heart (ignifies
Sorrow, and both to a Height, the El.vation or
lifting up of the Heart fignifies Joy ; and Hardnefs
cf Heart fignifits Inferfiblcnefs and Srupidity,
and the like. But here I take the Word m the
general Senfe, for the whole Soul and all its Powers,
Faculties and Affections, in all which Sin and
Wickednefs has taken up its Refidence ; and from
which it muft be expelled or purged out, in order
to Men's being Partakers of eternal Salvation. O
Jerufalem, wafh thy Heart from Wickednefs, that is
from Sin ; Sin is of a moll criminal Nature, and
well deftrves the aggravating Name of Wickednefs ;
and it iodgeth in the Heart of Man, which is de-
ceitful above all ^things i and defperately wicked.
And wafh it from Sin and Wickednefs of all Sorts :
For all Sorts of it have their Lodging in the Heart,
which is as a Cage full of all Manner of unclean
and hateful Birds. Wafh thy Heart, or thy Soul,
from Wiekednefa, that tbm mayefl be faved ; that

is,

on Jer. iv. 14. 387

is, as I have already hinted, not only with a tem-
poral but with an eternal Salvation, a Salvation
that dial! not only deliver thee from a Hell of ever-
lafting Woe and Mifery, but make ihee a Partaker
of an Heaven of immortal Glories and Felicities.
O Jerusalem, waJJj thy Ihart fro?n IFtckednefs t
that thou may eft be freed.

Before I come to take Notice or any Thing by
Way of Obfcrvarion from the Words, we may
firft adverc a 1 tie to the paflioaare Way in which
the Prophet addrefll-s this Exhortation to the Men
of his Days, and by them to us. O Jerufalem,
wafh thy Heart from IVickednefs, that thou mayeft
befaved: Why, the Prophet's Heart feems to be
at bis Mouth, as we ufe to fay, in uttering thefe
Words : He pronounces them with a. deep and
tender Concern for the Welfare of this 'People, his
Soul feems to be melted and to fl ^>w out with his
Words while he thus addeiTLs them ; OJerufalem,
zvafo thy Heart from IVickednefs, that thou mayeft
befaved.. He had in a prophetical Rapture, as ap-
pears both before and after our Text, been made
to fee what difrnal Calamiri-s and ruining Judg-
ments were coining upon the City of Jerusalem,
and the Men a(Judab; and being mightily affe&ed
therewith, In the midft of his Career, he breaks
out, as it were by Way of Interjection or Paren-
thefis, into this paffionare Addrcfs and Exhorta-
- ration, OJerufalem. wajbtby Heart from IVtcked-
nefs, that thou mayeft be faved : How long /hall thy
vain ^thoughts lodge within thee ? As it he had faid,
there is no Way left for thy Efcape but this, no
Method or Means by which thou mayeft reafonably
hope to be faved from Ruin and Dcftru&ion, but
thy wajbing thy Heart from ffickednefs, thy pnt-

B b % ting

388 SERMON XVI.

ting away ail Maimer of Wickedncfs from the
mid ft oi thee, and becoming a reformed People;
O Jerufalem, wafb thy Heart from IVickednefs,
that thou mayeft be faved : How long jhall thy <v*iu
thoughts lodge within thee i So that this patfionatc
Exhortation of the Prophet Jeremiah, feems to be
much of a Kind with that tender Lamentation of
our bkflcd Saviour over the fame City Jerufaiem
and the People cf the Jews, when he forefaw a new
and fecond Deftru&ion coming upon them by the
Romans, as you have it recorded, Luke xix from
<ver. 41. And when he was come near, he beheld the
City and wept over it, faying, If thou badft known,
even thou, at leafiin this thy Day, the things which
bekng unto thy Peace } But now they are bid front
thine Eyes. And, my Biethrtn, when you fee and
hear tie Lord's Servants, to this Day, addreffing
you, with ail the Serioufnefs and Earneftntfs of
v/lnch they are capable, to break of your Sins by
Repentance, to be reconciled to God through Faith
in a Mediator, and not to neglect the great Salva-
tion, and the Means and Opportunities thereof,
and yet neglect to hearken to them ; this is to cheat
your Hives into everlafting Ruin and Mifery, through
vain and iJl grounded Hopes of Salvation : Whence
does this proceed, but from the Concern they have
for the Welfare of your Souls ? You are bound in
Charity, at leaft to think that it is fo ; and it is
your Intereft and Wifdom, as well as your Duty,
to yield Obedience to the Exhortations and Per-
fuaiives with which they addrefs you. But leaving
this,

I proceed to take Notice of fome of the main
Purpofes of the Text. I told you before, that in
the Words we have, ifty An Exhortation, 0 Jeru-

Jalent,

on Jcr. iv* 14. 389

falem> wafh thy Heart from Wickednefs. idly, An ,
Argument or Motive to enforce it, that thou tnayefi
be faved. idly, An Expoflulation, How long flo all .
thy vain ^thoughts lodge within thee ? I fhall firft
consider the Exhortation and Motive annexed to it,
OJerufalem, wajh thy Heart from Wickednefs, that
thoumayefi be fayed : And from this we may ob- .
ferve, I. That there is fuch a Thing as Heart-
wickednefs, or Wickcdnefs in the Heart of Man.
II. That Heart-wickednefs is efpecially criminal and
polluting. III. That Heart-wickednefs and the
Pollution of it is a great Obftruction, or the great
Obftruction in the Way or Men's Salvation : And
therefore, IV. It is the Duty and Concern of every
Man to get his Heart walked from Wickednef$y that
he may be faved.

I. There is fuch a Thing as Heart-wickednefs,
or Wickednefs in the Heart of Man. Now feeing
this is a Truth that I believe none of you can doubt
of or will deny, however little all of us may be
arTc&ed with it : All I fhall do on this firft gene-
ral Head, fhall be to offer you fome Proportions
that may ferve to call a Light upon the Matter, and
then to make fome Improvement thereof.

Fitfty I fay,I mail offer fome Proportions that may
ferve to caft a Light upon the Matter, I mean the
firft Thing obferved from the Text, that there is
fuch a Thing as Heart-wickednefs, or Wickednefs
in the Heart of Man : And indeed there is need
of a clear Light to fearch into fo deep a Pit of
Darknefs, as the Heart of Man, to difcover the
fecret and hidden Wickednefs of it. For the Heart
is deceitful above all Things, and defperately wicked,
there is a Myftery of Iniquity in it, who can know
it ? None can know it thorowly but he who fearch-
B b 3 ctb

390 SERMON XVI.

etb Jerusalem as with lighted Candles, and who is
the ail-feeing Searcher of the Hearts and frier of
the Rents of the Children of Men. However take
the following Thoughts and RtfL&ions upon it in
fo many Proportions.

1. There is no Wickednefs of the Life, but what
doth come from the Heart, fo that all Wickednefs
is originally Heart-wickednefs. There is a Wick-
ednefs of the Eyes, a Wickednefs of the Hands,
a Wickednefs of the Tongue, and all the other bo-
dily Members, as they are employed as Inllruments
of Unrighteoufnefs : But all chis Wickednefs flows
originally from the Heart, for out of the Heart , as
our Saviour tells us, Matth. xv. 19. proceed erci\
fthoughts, Murders, adulteries, Fornications,
tfhefts, falfe Witnefs, Blafphemies: And our Sa-
viour heie (peaks ofthefe Wickedneffcs in the plural
Number, to denote the great Plenty of them that
is in the Source, the Heart, when fuch copious
Streams, yea Floods, oi them flow out from thence
in the Life ,- for, as he elfc where fays, Out of the
Abundance of the Heart the Mouth Jpeaketb ; and
by the Direction of the Heart the Hand acteth,
the Feet walk and ail the other Members and
Organs are varioufly employed and bufied, either
in what is Good or Evil. So that there is no
Wickednefs but what is originally Heart wicked-
nefs.

2. There is much Wickednefs in the Heart that
never yet broke out in the Lire. For the Heart is
fo full of Wicked nciTes, there is fuch a vaft Col-
lection and Store oi them there, that tho* the
W.ckednefs of the Heart be daily iffuiag forth by
the Senfes, and all the other Faculties and Powers
or Action, like fo many open Sluces; yet the un-
bounded

on Jer. iv. 14. 39T

bounded Wickedncfsof the Heart is never exhanftcd ?
Yea I may fay it is never diminished ; for the Heart
is I.kc a perennial Spring, in which Sin and Un-
cleannefs iprings as fait up, as it is iffued forth.
As a Fountain cafietb out her Waters, fays our Pro-
phet oi Jerufalem, fojbe cafietb out bet Wickednefs,
jer. vi. 7. The Heart of Man is fuch a Fountain^
fo full of Wickednefs, that tbo* it be ftift dif-
gorging and vomiting out Floods of it, yet is the
Fountain never run dry. There is indeed an In-
finity of Wickednefs in the Heart of Man by Na-
ture ; and there is no meafuring of that Corruption
and Depravation of our Natures, by which we have
fallen off from God, and are become the very Re*
vcrfe of his infinite Perfections. One Man's Life,
yea the Lives of all Mankind put together, would
be too fhort for a Man to bring out and ranfack
all that Wickednefs that is lodged in his Heart ;
for there is as much of it there as would ferve him,
like the Spider, to fpin a Web out of his own
Bowels to Eternity ; fo deep, fo boundlcfs and
aftonifhing is the Corruption and Wickednefs of
our Hearts by Nature. But this leads me to a

3. Proportion. The Heart is both naturally
flocked with Wickednefs ; and receives many daily
Supplies and Incomes of it from abroad, by the
Mind and Sen fes. It is naturally flocked with
Wickednefs ; We zvere Jhapen in Iniquity, and in Sin
did our Mothers conceive us : Sin is the Mould
in which our Natures fince the Fall are caft, and
Wickednefs is interwoven with the very firftThreeds
of our Being. We are apt to boaft of our being
r:afonabie Creatures by Nature, but we have more
Reafon to be humbled upon Account of our being
fuch fiuful and wicked Creatures by Nature > for in-
B b 4 deed

ty% S.ERMO N XVI.

deed Sin takes deeper Root in our Natures now
than Reafon does, we give more early Difcoverics of
the one than of the other; and as the one is com-
monly Itronger in us all along t-hfcn the other, fo it
often cleaves longer to us ; vf any have lofi the Ufe
of their Reafon, when they have retained Tome vinous-.
Appetites. Our Hearts, I fay, are naturally flock-
ed with Wickednefs : As the Fountains of the great
Deep are ftored with Water, fo are our Hearts na-
turally ftored with Sin and Wickednefs \ No fooner
come we to have a Being and E xiftence, than our
Hearts are replenifhed with Sin and Wickednefs.
Yea our very Beings are (Infill, Sin is intermixed
with the firft Frame and Conftitution of them, fo
that it can be no fooner faid of any of us, there is a
Creature than it may be faid there is a (infill Crea-
ture.

As our Hearts are naturally {locked with Wick-
ednefs, they alfo receive many daily Supplies of it
from abroad by the Exercife of the Mind and Senfes.
The Senfes indeed are both Retailers and Purveyers
to the Heart, by them its Wickednefs is both vent-
ed and fupplied. Whac Store of Wickednefs comes
daily into the Heart by the Eye, the Ear and the
other Senfes ? How is this Ocean encreafed by thofe
Streams that are ever flowing down thefe Channels ?
And how is the Earth defiled with thele Torrents
of Wickednefs, that ifllie forth from the Hearts of
Men -by the outward Organs and Senfes ? The
Scripture fpeaks of thele whofe Eyes are full of A-
dultery, the Luft oi their Hearts ftares out as it were
at the Windows of their Eyes: The Scripture
fpeaks of thofe whofe Feet are fwift to /bed Blood
and to do Alifcbief; the Cruelty of their Hearts gives
Wings to their Feet, not only to run but as ic were to

fly

o»'Jer. iv. 14. 593 -

fly to perpetrate their wicked Defigns : The Scrip-
ture fpeaks of thefe whofe ^throats are as an open
Sepulchre, becaufe of the naufeous filthy Difcourfe, 7
-enough to defile all modeft Ears, that comes by
.their Mouths and Throats from their wicked and
corrupt Hearts/ t

The;Heart receives Supply of Wickednefs from
the Senfes, and thefe exterior Objects that ftrike
the Senfes : And even when thefe are abfent, the
Mind can feed and fofter the Wickednefs of the
Heart, by prefentiating abfent Objects to itfelt and
reflecting on former Daliances with them.. O ! how
many Scenes of Vanity, Pride, carnal Luft, and
Revenge, and the like, do Mens polluted Imagina-
tions prefent to them ? What vile Pi&ures will their
Fancies fet before them, by contemplating of which
they at once cherilh and foment the Wickednefs of
the'Heart, and provoke it mightily unto Action as
they have Opportunity ? Befides, the bufy Enemy
of Mens Souls, is not wanting both to encreafe and
flir up the hidden Store of Wickednefs that lodgeth
in their Hearts, by the evil Thoughts that he can
with great Dexterity inject into their Minds:
Whence it is that the Wickednefs of Men in Scrip-
ture isfo often afcribed to him, as the Author of it
in Point o: Temptation ; as in the Cafe of Ananias
and Saphra, to whom the Apoftle Peter fays, AcJs
y. 3. Ananias why hath Satan filled thy Heart to
lie unto the Holy Ghofi. But then

4. A fourth Proportion I lay ujwn is this. There
is feminally as much Wickednefs in the Hearts of
all Men &± in the Heart of an; oi.e : For che Seed
of all Wickednefs is in th. Heart of every Man by
Nature, t^ evil and vickeu Nature is of a Piece,
at ieaft as to the S«.cd and Principle of it ; no Kan

has

394 SERMON XVI.

has it by Halves or by Pare. Is, but he inherits ft
by the whole Lump. What ever one Man is in
Wickednefs, another may be and would be, ir the
Wickednefs of his Nature were left to kfelf, and he
put in the fame Situation and Cfrcumftances. Every
Man is every Man's Pi&ure, in Point of the inhe-
rent, feminal and latent Wickednefs of his Heart ;
according to that of the wife Man, Prov. xxvii. i o.
As in Water Face anfweretb to Face, Jo the Heart
cf Man to Man, or the Heart of one Man to the
Heart of another : So that it would be a foolifh and
vain Boaft for any to fay, with that Proud Pbarifee
in the Gofpel, God I thank thee lam net as other
Men ; for the bleffed Apoftle Paul has taught us
the truer Knowledge of ourfelves, even that we are
all by Nature the Children of Wrath as well as a-
thers.

5. Tho3 the Seeds of Wickednefs be equally in
the Hearts of all by Nature, yet they do not fpring
and grow up to an equal Pitch, nor break forth
•with en equal Violence in the Hearts of all. Some
grow up in Wickednefs apace till they become ac-
companied Sinners, they are the thriving Plants, I
may fay, in Satan's Nurfery, which grow up to a
prodigious Size of Wickednefs. The Scripture
fpeaks of thofe who commit S n with both Hands
greedily 1 they have a mighty craving Appetite after
it, and fwallow it down as if they could never be
fatisfied with it ; they are as eagerly let on it as a
hungry Man is on his Meat, and grudge and repine
that either Gccafions or Abilities fhould fail and fall
ihort of their Inclinations : They are forward and
prone to Sin, and tempt even the Tempter, and
ftrive to be before Hand with him ; and indeed need
no other Devil but that within them, their own

wicked

on Jcr. iv. 14. 395

wicked Hearts, to pufh them on, and to make them
run into all F.xcefs of Riot : Their Heart is a Con-
gregation ofWickednefs, and as ever you fa w People
prdling out from a throng Affembly, fo do theLuits
or* their Hearts Itrive and prefs to get Vent by all
Paflages ; Out of the Heart of Men, fays our Savi-
our, Mark vii. 21, 22. proceed evil 'thoughts, A-
U eries, Fornications , Murders, ^thefts, Covetouf-
fieffis, IVickedntffes, Deceit, Lafcivioufnefs, an evil
Bye, Blafphemy, Priae, Foolijhnefs : If Hell itfelf
were broken loofe, what a more vile and curfed
Crew could we fee thronging out or it, than is here
faid by our Saviour to proceed out of the Heart of
Man ? Some Men, I lay, arrive at a prodigious
Height of Wickednei's, they even fell tbemfehes, as
Jtis faid of Achab, to do evil ; and they are Sinners
exceedingly before God} as 'tis laid of the wicked
Sodomites.

But then others, tho' they have the fame Prin-
ciple of VViekednefs in their Hearts, yet they are
kept from arriving at the fame Pitch of Wickednefs,
by the Reftraints, either of God's Providence, or
Grace, or both. 'Tis true that fome Men, by the
f peculiar Turn of their natural Temper and Confti-
i tution, may have an Averfion and Abhorence at
; fome Kinds ot' Sin, to which others, for a Reafon
jutt of the fame Kind, may be flrongly inclined and
J addicted : But yet this Peculiarity of their Make
1 and Conftitution, will not be able to preferve them
j from thefe very Sins that naturally they have an A-
: verflon to, when ftrong Temptations pufh them on
to them. We have a remarkable Infcance to this
I Purpofe in Hazael, who, it would feem, was a Man
of Abundance of good Nature and Humanity ;

and

J9* SERMON XVI.

and therefore when the Prophet tells him, 2 Kings
viii 12. what Cruelties he mould be guilty of to-
wards the Children of Jfrael, when he was become
King of Syria, even to the /laying their young Men
wtb the Sword, and dafbing their Children, and
rippmg tip their Women with Child: He anfwers the
Prophet with Abhorence at the Thought of fuch
Cruelty, What, is thy Servant a Dog that I jhould
do fuch a' ffbingt And yet he afterwards did it,
whenReafons of State, and the Intereftsot his King-
dom, and the Pride of a Conqueror tempted him to
it. There are no Restraints from a Man's own na-
tural Temper to be trufted to, as fufficient to keep
him from the committing of any Wickednefs : But
the Providence of God can do it, and has often done
it ; But the Grace of God by making a Change u-
pon the Heart does it beft ot all, this fubdues and
breaks the Strength and Power of the Sin and Wick-
ednefs of the Heart, and lets it not break forth in
the Life of the Believer, as otherwife it would. How-
ever,

6. There is a great deal of Wickednefs in the
Hearts even of the beft Saints in this Life ; and they
never can altogether be freed from it, till they are
ftript at once of Mortality and Sin. David prays,
Pfalm xix. 12, 13. not only clean fe thou me from
lmaller and more fecret Faults, but alfo keep back
thy Servant from prefumptuous Sins, and let them
not have Dominion over me : And good Reafon
had he to pray fo, who was capable of being guilty
of two fuch notorious and heinous Crimes as Adul-
tery and Murder; Who could have expected this
from fo eminent a Saint, the Man according to God's
own Heart upon the Main > God left him for a
Time to feel the Strength of the Corruption and

Wicked-

on Jer. iv; 14. 397

Wickednefs of his Heart, for the humbling of him-
felf, and for a Warning to all others, that they ixbo
ft and may take heed left they fall. I might infiancc
in others the mod: eminent Saints of God, as Heze-
kiah, the Pride of whofe Heart coft him fo dear:
As the Apofile Peter, the Confidence and Preibmp-
tion of whofe Heart fo much deceived him, Ma$ery
tbo' all Jhould for fake tbee% yet will not 1; well ie-
folved, but as ill performed ; behold the Fnatrf
Self-confidence, from whence we may learn, that,
as the wife Man fays, He that truftetb to bis em»
Heart is a Fool \ the Cock bad not crowed twice*
when Peter denies bis Lord thrice. I might alfo in-
ftancc the Apoftle Paul, who owns with- Co much
holy Ingenuity, that he felt a Law in bis Member*
warring againft the Law of bis Mind; and, like cue
afraid of fainting, or weary of rhe Combat, cries
out, O wretched Man that I am, who /ball deliver
me from the Body of this Death?

Thefe now are a few Proportions I was willing to
fet before you, for enlightning the Truth, which I,
in the firft Place, obferved from the Words of our
Text, to wit, That there is fuch a Thing as Heart-
wickednefs.

There are yet fome other Proportions I have to
fet before you, efpecially touching the Qualities ot
Heart- wickednefs : As,

i. Heart-wickednefs is myfterious and hidden
Wickednefs. It lies deep concealed in the Heart;
and is not feen by any Eye but his who fearcbetb
the Heart; except in fo far as it breaks forth in the
Life. There is an unfathomable Store of Wicked-
nefs in the Heart of Man, it is. like the great and
wide Sea, wherein are ^things creeping innumerable,
both fmali and great Be aft s : There are not more

▼iic

598 SERMON XVI.

vile and monftrous Things bred either In the Bot-
tom of the Sea, or in the Bowels of the Earth, than
there are vile and monftrous- Lufts, fome greater

. and fome fmaller, that are bred, and that crawl in
the Hearts of Men. The Name of myftical Baby-

. Ion may be written in Capitals on the Heart of

- Man, as you have it, Rev. xvii. 5. Myflery, the
great Mother of Harlots, and Abominations of the

. Earth : A Myftery or Iniquity indeed it is, and
no Man could ever yet fearch to the Eottom of it ;
but (till the further he pries into it, like the Prophet
JEzekiel in his Vifion, Chap. viii. he fees new and
greater Abominations. No Man could ever yet fee
his own Heart to the Bottom, nor meafure the
huge Stores of Wickednefs that ly concealed in it :
5fhe Heart is deceitful above all things, fays the
Prophet, and defperately wicked, who can know it ?
There is no Man who obferves the Workings of his
own Heart, who obferves its Ways and its Com-
munication, but who will be furprized and aftonifh-
ed, and fometimes~ made to ftart and fhrink, at
thele Monfters of Impiety that he will find fome-
times ftirring in his Heart, and feeking to get
Vent, which for a Thoufand Worlds he would not
they fhould. Oh ! there is a prodigious Store of
fecret and hidden Wickednefs in the Heart of Man :
And what a ftrange Sight will it be at the Day of
Revelation, when all the Secrets of Men's Hearts
fhall be laid open ; when their Hearts mall, as it
were, be turned infide out, and the Wickednefs of
them fhall be expofed to the View of God, and
Angels, and Men ? But then

2. Heart-wickednefs is ftrong, mighty, and po-
tent Wickednefs : So is it efpecially where it reigns
uncontrouled in the Heart or carnal and unrenewed

Men .

on Jen iv. 14J 599

Men • and fo alfo is it, to a great Degree, even in
the Hearts of the Renewed and Godly thcmfelves.
Heart-wickednefs, by having the Command ot the
Heart, difplays its Power over the whole Man ;
as a Caftle or Fort that overlooks a City, has that
City at its Beck. Heart-wickednefs is ftrong and
powerful when it Tallies out in the Life, to purfuc
and execute a Defign : It may perhaps be beat back,
Considerations of Shame, or Fears of PuniiTiment
encountring it may (top its Career ; but then it
makes its Retreat into the Heart as its Fort, and
there it is fafe and fecurc; there, as a ftrong Man
armed, it keepeth its Houfe in Peace. And ic is
only the Almighty Power of the Word and Spirit
of God, that is mighty to the pulling down of ftrong
Holds, and levelling the lorty Imaginations of the
Hearts of Sinners, that can attack it in this Quar-
ter ; and either diflodge it, or bring it into Subjec-
tion. Heart-wickednefs is ftrong, yea fo ftrong,
that there is nothing fo hard even for Omnipotence
to overcome : Jefus looked about, and was grieved
for the Hardnejs of their Hearts, Mark iii. 5 . And
in the Prophet, tnc Lord complains of his People,
that he was broken with their wborijb Hearts, Ezek.
vi, 9. And hence it is, that when God is to make
a Conqueft of a Heart, he is reprefented in Scrip-
ture as exerting the fame Power that he did in the
Creation of the World, and in railing Chrift from
the Dead.

3. Hcart*wickednefs is favoured and beloved, I
mea?\ of the Heart where it dwells : And in fo far
as the Heart is unrenewed, the Heart and its Wic-
kednefs are old and good Acquaintances; and they
fo exactly fuit one another, that there is not a dea-
rer Society between any two Companions hi the

World,

400 SERMON XVI.

' World, no not even between the Soul and the
'Body. And hence it is, that Men fo commonly
find in their Hearts to hazard both Soul and Body,
rather than part with the beloved Sins and Idols of
' their Heart. Heart-wickedncfs has the Aftl&ion
of the Heart; and when Inquifition is made for its
, Blood, the Heart will do all it can for its Prote&i-
"Von and Safety : ft will plead Arguments for its De-
• fenr and Excufe, as Jonathan did for his Friend
David, when he was abfent on the New Moon : Or,
"r if the Conference be grown more angry, and the
Threatnings of God's Word make a more clofe and
, hot Kirfuit. it will give it Warning to fly or retire
out of Sight for a while, as Jonathan did to David
on another Occafion ; or elfe it will try to palliate
' and, difguife Matters, as Michal did, by drefling
up the Image' and laying it on David's Bed, as one
ready to expire : So I fay, the Heart will difguife
Matters in favours of its beloved Lufts ; it will pre-
tend that; *t has already given up with it, that it
is juft at the giving up the Ghoft, that there needs
no more to be done for its Mortification, that it is
already at Death's Door ; or the Heart, to pacify
the Anger of the Confcience, will give up one fmai-
ler and lefs loved Lull or Idol, in Exchange for the
Life of another greater and more highly favoured
one. Hcart-wickednefs, I fay, is favoured and be-
loved Wickednefs, and many a Shift, many an Art
will the Heart ufe, and many a Lye will it make,
rather than give up its beloved Lufts and Wicked-
neffes into the Hands of Juftice, and the Sword
of Mortification.

4. H tc wickednefs is deceitful and treacherous.
The Heart, fays the Prophet, is deceitful ahove all
things, and defperately wicked, wb$ can know it ?

Jcr,

on Jer. iv. 14. 401

}er. xvii. p. It is deceitful above all tfbings. The
Treachery of the Heart in its Effects, fometimes
outdoes even that of the Devil himfelf in the Ex-
perience of the Believer,- many Times the Believer,
who has baffled the Temptations of the one, has
been betrayed by the Treachery of the other : A
Child can foonet and more eafily betray a Fort by
unlocking the Gates within, than an Army of Men
can mailer and take it by Affauits from withe ut.
Oh! into how many EviL have many, both Sin-
ners and Saints, been betray 'd by the Treachery and
Wi'ckedncfs ot their own Hear.: V7^at was the
Caufe of David's Adultery; Peter's Fall, Judas's
Treachery, but the deceitful Wicked offs oi thei^
own Hearts, in concurring with the Tcmpcations
of Satan, and the giving their Hearts i nim to
accoft them with his Temptations? H art-wic-
kednefs is deceitful Wickednefs, and the Saints of
God know it full well in their fad and melancholly
Experience : How many ill Things doth it betray
them into, which, after they are done, are Matter
of much Sorrow and bitter FLegret to them, and oc-
cafion them many mournful and watching Hours ?
How many Duties are omitted or marred ? How
many Excufes and Delays invented ? How many
unfeafonable and diftra&ing Thoughts fuggefted ?
So that Duties are either quite neglected, or perfor-
med in fuch a Manner as is little better than the
Omiffion of them, and all this through the Deceit-
fulnefsofthe Heart. The Heart y as the Scripture
fays, is like a deceitful Bow : When the Chrifti-
an has taken his Aim, and would fend up a
Thought or a Prayer to Heaven, then behold his
Heart, like a Bow flipping the String, runs to an
Unbend, and the Shaft falls down on the Ground.
V o l. II. C c Many

401 SERMON XVI.

Many Times the Chriftian is made to fay, by Rea-
{on of the Treachery and Deceitfulnefs of his cwn
F art, I was almoft in all Evil in the Midft of the
Congregation and /iffembfy; or, as Jepbtba faid cf
bis Daughrer, Alas my Daughter, thou haft brought
me tow-, fo is the Believer many Times made to fay
of his own L'rart, Alas my Heart, thou hall
brought me low aimed to the Gates of Death. Ma-
ny Times the deceitful Wickainefs of the Believer's
Heart lays him flat on his Back, in the Midft of
the Mire and Puddle of Sin ; and fo breaks his
Bones, and wounds his Confcience with the Fall,
tha: he is made to cry out in the Pfalmift's Words,
Pfal. vi. Have Mercy upon me, O Lord, for I am
weak ; heal me, for my Bones are vexed, my Soul
is alfo vexed : But thou 0 Lord bow long ? Heart-
wicktidu.f> is deceitful Wickednefs And,

j. I: is daring Wickednefs. <f be Heart, fays the
Prophet, is deceitful above all ^things, and defpe-
ratelyjuicked. O how daringly bold' is the Wic-
kednefs of the Heart of Man? What Attacks does
it make on the Authority of the moft high God ?
Even the Devils believe and tremble, and yet with
uhat Eafe and Unconcernednefs can the wicked
Hearts of Men, make light of all the powerful Terms
of his Wrath ? To what a Pitch of Heaven-daring
Impiety have fome Men gone ? I need not rake the
Afh : of Sodom and Gommorba,the Inhabitants where-
of uerc Sinners exceedingly before the Lord ; I need
not look back beyond the Flood, to find Monu-
ment of a Giganiick Size of Wickednefs, as well
as of Human Strength and Stature : Our own Age
is fruitful enough, Goo too fruitful, ot Prodigies of
Wickednefs, of Men that make themfelves Monfters
of Impiety, who, as the Pfalmift fays, Set their

Mouth

on Jer. iv\ i^ 403

Mouth againft the Heavens, and their ^tongue wal-
keth through the EaHh^ as in a Triumph of wic-
ked Defiance of God, ana Contempt of all Things
facred. To what a prodigious Pitch has the A-
thufm and Impiety, the horrible Lewdness and Im-
morality of fome Men gone in our Days ? So that
yiz need to look no further for Proofs and Evidences
of the daring Boldnefs of the Wickcdnefs of Men's
Hearts. But why do I fpeak of tnefe who are ai-
moft as wicked as Wicked nefs itfeif, who are ac-
complifhed Sinners, and true Sons ot Belial ? Are
pot even the bed Chriftians (enfible of a daring De-
gree of Wickednefs in their own Hearts ? Do they
not fometimes find fuch horrible Thoughts ana Mo-
tions rifing in their Hearts, as will make them to
flirink ; and which they know not how to get rid
of, but by curling them back again to Hell, from
whence they fuppofe they came, at lead from whence
they think no worfe can come ? And will they not,
wiih to be quite deprived of Thought for a Time,
rather than to have their Minds invaded with fuch
vile, horrible, monftrous and biafphemous Thoughts
and Imaginations, as will fometimes ftart up upon
them ? Heart- wickednefs is bold and daring Wic-
kednefs, even the beft of God's Saints have the Ex-
perience of it in iome Degree, but efpecially wheq
the Heart is moved by fome fudden Fit of violent
Paffion, then is it like the troubled Sea that cafietb
forth Mire and Dirt. When the Old Man or Sin
and Corruption gets up upon the Chriftian, what
rude and Heaven- daring Language will he fome-
times fpeak in the Heart ? tho' for Shame fake, he
feuts the Door of his Lips that it may not be heard
abroad ; like as a Man, when there is an unfeerniy
Tumult , in his Family, runs and fhuti the Pf$>i

G g 2 that

404 SERMON XVI.

that his Neighbours may not hear it to his Dif-
grace ? Heart-wickednefs is daring and defperate
Wickednefs, it lets fly at all that is facred ; and
Heaven itfelf is not To high, but it dares to aflault
it. But then,

6. Heart- wickednefs is criminal and polluted
Wickednefs. I took Notice of this as a fecond
Obfervation from the Text, but for Bre\ iry's fake,
and becaufe I would be forward to the Third Ob-
fervation on this Occafton, I bring it m only as a
Propolition for illuftrating the firft general Head.
Heart wickednefs, I fay, is criminal and polluting.
The Law of God extends its Authority to the Heart
as well as the Life of Man: God is Lord of the
inward as well as of the outward Man ; and there-
fore Sin in the Heart is criminal as well as Sin in
the Life; yea more efpecially fo, becaufe, as we
obferved before, out of the Heart are the JJJues of
Life, and there is no Sin or Wickednefs in the Lite
but what flows from the Heart : So that there is no
Qtieltion to be made or it, but that Hcart-wicked-
nels is criminal in the Sight of God, however it
falls not under the Cognizance of Men. Heart-
wickednefs is criminal, and fo alfo is it polluting,
and therefore the Prophet exhorts Jerujalem to wajlj
her Heart from it ; importing that her Heart was
thereby polluted : O Jenifalem rj)ajh thy Heart
from Wickednefs. Heart- wickednefs is polluting,
and the Pollution of it is very vile; there is nothing
fo ugly and abominable in Nature. Again, the
Pollution of all the moft venemous Creatures is no-
thing to be compared with it ; for Moral Pollution
is infinitely worfe than Natural, as being dire&ly
oppofitc to the Beauty of God's Holinefs, which the
omcr is not. The Puddle of * Sow, the Vomit of a
a Dog%

on Jen iv. 14. 405

Dog, the Superfluity of Naugfoinejs, or Excrements
of Creatures, to all which Sin is compared, is no-
thing, at all (o ugly and vile as the Pollutions of Sin.
And thererore the Apoflle, when he would fpeak the
worft Thing of Sin he could, he calls it by irs own
Name, Sin exceeding finful, Rom. vii. 13. Heart-
wickednefs is polluting, and the Pollutions of it
very vile -, and fo alfo is it very deep : It pollutes
the Heart from Top to Bottom, and is ingrained in
it, like the fretting Leprofy under the Law, which
could not be removed but by the pulling down of
the Walls of the Houfe ; and the Pollution of Sin
has got fuch deep Root in our Hearts, that till the
mud Walls or our Fiefh are pulled down, we can
never get altogether rid of it : It pollutes a Man to
the very Center of his Being, is interwoven with
the very EfTentials thereof, he was Jhapen in Iniqui-
ty, and in Sin did bis Mother conceive him , and the
Pollution and Crookednefs of the Mold, fo fticks to
him, and daily eats its Way deeper and deeper in-
to the very Make and Conftitution of his Nature,
by Means cfpecially of that new Acceflion both of
Guilt and Pollution that daily flows in from his
actual Sins, that the Ethiopian may change bis Skin,
and the Leopard his Spots, as foon as be that is
born in Sin and accuftomed to do Evil, can of him-
felf learn to do well, or get free either of the Guilt,
or the Pollution of his Sin.

Heart- wickednefs is polluting, and the Pollution
of it is very vile, and very deep and inveterate, and
fo alfo it is very wide, yea univerfal. The polluting
Wickednefs of the Heart fpreads itfelf over the
whole Man : So that from his Head to the Sole of
his Foot there is no Soundnefs, but Wounds and Brui-
feSj vile and putrifymg Sores. The whole Man is
C c 3 polluted.

SERMON XVI.

polluted, both Soul and Body, even the Mind and
Canfcience, as the Apoftle fays, are defiled: And
every Imagination of the ^bought of the Heart of
Man naturally is evil, and polluted with the Wic-
kednefs of his Heart. All the Members of the Bo-
dy are made the polluted Inftruments of Unrighte-
oufnefs, and all the A dions of the Life are polluted
from the fame Source : The Wickednefs of the.
Heart derives a Pollution into all that a Man thinks,
or fays, or does.

But I mall leave this, as alfo the Improvement
that might be made of what has been faid, that I
may go on to the Third and Fourth Obfervaticns :
Which i (hall touch at but briefly, with an Eye to
the holy Solemnity of the Lord's Supper you have
in View ; tho- other wife I might have iniifted on
them at nore Length. And I hope you will allow
me your Fatience and Attention, tho' I tianfgreis
the Limits of your Time a little more than ufu-

The ytbird Obfervation then, you may remem-
ber, was, That Heart- wickednefs, and the Pollu-
tion of it, is a great Obftrnftion, or the great Ob~
ftruction, in the Way of Men's Salvation : And
therefore,

Fourthly, As true Repentance confifts in wafloing
the Heart from Wickednefs, fo it is the Duty and
Concern of Men, to get their Hearts wqfhed. from
Wickednefs, that they may be faved.

I need not to (land long to make either of thefe
Truths appear. As to the Firft of them, That
Heart- wickednefs, and the Pollution of it, is a
great Obftru&ion, the great Obftruction, in the
Way of Men's Salvation, may feem abundantly
plain, from what has been faid concerning the Ma-
lignity

on Jer. iv. 14. 407

lignity of Heart-wickednefs, or Wickednefs in the
Heart of Man, and the Intereft that it has in tha
Heart and Affections. For in fhort, were it not for
this, what would make them refufe to be hapr_ \f >
There is no Man, if you will allow him to keep s\s
Lufts, and promife him Heaven to the Boot, but
he will be content to be faved on thefe Terms : But
when he is told that he mult abandon his Sins, boch
of Heart and Life, before he cam be laved, i!«is
makes him rejed the Bargain; And what is the
Reafon, but the Intereft that Sin has got in his
Heart and Affections ? But to explain and account
for this Matter a little further, and to (how you
how, and by what Means it is, that the Wicked-
nefs of the Heart doth fo much obftrud and im-
pede the Salvation of Men, rake only thefe Two or
Three Things upon the Head.

1. It does it by the Advantage of Prepofleflion ;Jthc
Prepoffeffion I mean ok the Heart and Affe&ions.
2. By the Contrariety of its Nature to the Nature
of Salvation j and in Confequence of this, 3 . By
the Oppofition it makes to the Offers, and Terms
and Means of Salvation.

1. By the Advantage of Prepofleflion. The firffc
PofTeffion of a Thing is of great Advantage to the
keeping it : But now, Sin enters daily into our
Hearts ; no fooner are they formed than it takt£
PofTeffion of them ; yea, it is interwoven with their
firft Contexture, and has not only a congenial but,
as it were, a coeffential PofTeflion of them. Now,
by means of this PrepofTeffion, Sin comes to be a
great Obftruction to the Salvation of Men, efpecial-
ly coofidering,

2. The great Contrariety of the Nature of Sin to
the Nature of Salvation. For the bettec conceiving

C c 4 of

408 SERMON XVI.

or wh* i, you are to confider, that Salvation, whe-
ther in the Beginning, Progjefs, or Confummation
of it, is not fo much a lhing done tor us and with-
out us, as fomething vvrougni in us ; ^tbe Kingdom
of Heaven, fays our Saviour, is wttbm you; Salva-
tion in a primary Senfe, is wrougnt in us : And the
Main of it, I mean as to the Application of it, is
to fave us from our Sins, to alter the Difpofition of
our Souls, to make us Partakers or Divine Grace ;
Faith in the firft Place, by which we take hold on
the Righteoufnefs oi Chrift for our Juflification ;
and together with Faith, Love, Purity, Patience,
fpiritual Mindednefs, and all other Divine Graces,
by which we may be made like God in the Temper
and Difpofition of our Minds, and fitted for the
Enjoyment of him, as the chief Good and Happi-
nefs of our Souls. Heaven is rather a Natuie than
a Place, and Salvation a Change or- Difpofition ra-
ther than a Change of the Place of our Abode:
Hence our Saviour was called Jefus, becaufe be fa-
vedbis People from tbeir Sins; and fays the A-
poftle, He gave bimfelf for us, tbat be migbt re-
deem us from all Iniquity, and purify us to bimfelf
a peculiar People zealous of grod [forks. Now this
confidered, it is eaiy to conceive how Sin and Wic-
kednefs in the Heart of Men muft needs be a great
Qbltru&ion and Ear in the Way of their Salvati-
on : Becaufe Salvation muft efpecially be wrought
in their Hearts and Souls, where Sin and Wicked-
nefs, as it dwells by the Advantage of PrepoiTeffion,
fo in its Nature it is a downright Contradiction to
the Nature or Salvation ; for Sin and Salvation are
contradictory Terms, as oppofite to one another
as Light ami Parknefs3 Cbrift and Belial are. And
therefore,

3. As

on Jer. iv. 14. 409

3. As Things oppofite cannot but oppofe and re-
fill one another as far as they are able, fo Sin and
Wickcdnefs in the Heart cannot but be an Ob-
ftru&ion to the Salvation of Men : Becaufe from
the Contrariety of its Nature to the Mature of
Salvation, it cannot but oppofe and rcfift, and coun-
terwork the Offers, and Terms, and Means of Sal-
vation. I might illuitrate this at great Length, by
fhcwing what Objections the Wickednefs of Men's
Hearts raifes in them againft Chrift and Salvation,
againft the Terms, the Offers and Means of Salva-
tion ; what Prejudices it fills them with againft all
thefe ; and what Artifices it (ufes, with the joint
Arts of Satan, to keep Man from complying with
the Offers, and yielding to the Means of Salvation:
In fhort, as lannes and Iambres refitted the MefTagc
of Mofes, fo Satan, and the Wickednefs of a Man's
own Heart,refifts the Calls and Commands of God's
Word, and the Motives of his Spirit ,• and do what
they can to keep him from embracing the Offers,
and complying with the Terms of Salvation i as
Elmas the Sorcerer turned away the Deputy from
the Faith, fo the Wickednefs of the Heart docs all
it can to make the Offers of Chrift and Salvation
ineffc&ual ;. and many and various are the Arts it
ufes to that End, if I had Time to infift on them.
And when all ks other Arts fail, and Chrift is like
to make good his Way into the Soul, and make a
Conqueft of it, then is it that the Wickednefs of the
Heart exerts itfelf to the outmoft, and calls up all
its Power and Intereft in th? Soul to make Refift-
ance. And as when an Enemy is at the Gates of
a City, all the Garifon takes the Alarm and run
to their Arms, and to their Pofts, fome to one
Quarter, and fome to another, to make Refiftance:

So

4io SERMON XVI.

So whenChrift is like to force his Way into a Soul,
all the Troops of Lufl that quarter in his Heart
run to the Avenues and Partes, fome to the Eye to
blind it, fome to the Ear to deafen it, fome to the
Mind to divert it, fome to the Confcicnce to lull it
afleep, and all are in an Alarm, and bufy to their
outmoft Power to defend their common Intereft.
Juft as when the Apoftle Paul was at Epbefus and
preached 3ruut, the whole City, by the Inftigati >n
of Alexander tie Copperfmith, was in an Uproar :
So when Chriit is like to enter the Heart of a Sin-
ner, the whole Multitude of Lufts rife in a Tumult,
crying up Diana and down Chrift, up the Profits
and Pleafures of Sin, and down the Gain of Godli-
nefs, and all the Advantages both of Time and E-
tcrnity it brings along with it. So that you fee how
Heart- wickednefs, or Wicked nefs in the Heart, is
a great Enemy and Obftruction to the Salvation of
Men. I now proceed in Confequenee of this to
the

IV. Point, and which you may indeed confider
as the Improvement of all that has been hitherto
faid on the Subject, <viz. That fince Heart- wicked-
nefs is fo great an Obftru&ion in the Way of Mens
Salvation, it is their Duty and Concern to get their
Hearts wajbed from Wickednefs that they may he
fa<ved. This is a Truth fo plain and felf- evident,
that I fhall not fay a Word for the Proof and Con-
firmation of it. And tho* this is indeed the main
and principal Obfervation that this Text affords ;
and I purpofed, when I firft made Choice of thefe
Words for the Subject of my Difeourfe to you, to
have infilled on this Obfervation at fome Length :
Yet ail that I fhall now do, fhall be to drop a few

Things

on Jcr. iv. 14. 4ft

Things very briefly, Firft, By Way of Dire&ion, how
you are to get your Hearts waftied from Wicked-
nefc : And Secondly 9 A few other Things by Way of
Motive to excite you thereunto.
Firft, A few Things by Way of Direftion. And

1. If you would have your Hearts warned and
tcleanfed from Wickednefs, break up a Fountain of
Waters each of you in your Heart ic (elf: Smite the
Rock of your Hearts, as Mrfes did the Rock at
Rephidem, till the Streams or penitential Waters
flow down upon it, for its cleanfing : as David did
with his Couch he had defiled, 1 watered my Couch
With my Tears, (o water ye and waih yq your Hearts
with the Floods of penitential Sorrows and Tears,
flowing down from itfelf. I do not fay that our
Repentance or Tears can take away the Guilt and
Pollution of one Sin from the Soul : But yet God
has required our Repentance, as a Thing necefTary
in order to our obtaining the Pardon of our Sins
through the Blood of Chrift, and our having the
fan&ifying Virtue of his Grace conferred on us, for
our being cleanfed from the Pollutions of Sin. What
can be plainer than thefe Words of the Apoftle ?
Atls iii. 19. Repent and he converted^ that your
Sins may be blotted out, when the Time of. refrejbinr
fbali come from the Pre fence of the Lord : And thefe

Words of the Apoftle James, Chap. iv. Ver. 8.
Ckmfe your Hands ye Sinners, and purify your Hearts
ye double minded ; and what mud be done by them
to this End, he adds, be afficled and mourn, and
weep, let your Laughter be turned into Mourningt
and your Joy into Heaviness, j

2. Waih your Hearts in the Laver of ' Regencra*
?/t&fa and the Streams of Blood that flowed down

from

411 SERMON XVI.

from our crucified Saviour : Th:re is Virtue therein
to make the Heart pure and dean, Tit. iii. 5. Ac-
cording to his Mercy he faved us by the wajhing of
Regeneration, and renewing of the Holy Ghoft ; and
fays the Apoftle, 1 Cor. vi'. 1 1. And [tich were
fime of youx viz. Fornicators, Idolaters, and other
Kinds or Sinners which he there recounts, but ye are
wajhedy but ye are [antttfied, but ye are juftified in
the Name of the Lord J ejus, and by the Spirit of
our God. Repair to the Blood of Cqrift, that Foun-
tain opened to the Houfe of David and to the Inha-
bitants ofjerufalem for Sin and Uncleannefs ; There
is Virtue in that to warn away all the Sins of the
Heart and the Life, The Blood of Jefus cleanfetb
from all Sin, fays the Apoftle John, 1 Ep. i. 7. Re-
pair to the Fountain by Faith, and plange your-
felves, as it it were, into this facred Flood and you
fhall come out clean and whole, how filthy and dif-
cafed foever ye were before. And, at the fame Time,
pray that the fan&ifying Grace of the Holy Spirit
may be let into your Hearts : Pray in the Words
of the Pfalmift, Pfal. li. Waflo me throughly from
mine Iniquity, and cleanfe me from my Sin, purge
me with Hyfop, and I (hall be clean, wajh me, and
J fball be whiter than the Snow ; create in me a
clean Heart, O God, and renew a right Spirit with-
in me : Turn that Promife into a Prayer which you
have, Ezek. xxxvi. 25; ; -Then will I fpr inkle clean
Water upon you, and ye fhall be clean ; from all your
Filtbinefs, and from all your Idols will I cleanfe you.
And then

5. In order to your getting your Hearts thus
warned and cleanfed, by all Means fludy to get a
Dilcovery, as far as you can, of the Wickednefs

that

on Jer. iv. 14. 413

that is lodged in them. And for that End, examine
yourfelves, and accompliih a diligent oearch into
your own Hearts; beftow Time and rains upon the
Work, and grudge not either : However relu&ant
you may find your Hearts to the TasK, yet pufl*
on your Duty, and judge yourfelves that ye may
not be judged of God to Condemnation. And be-
caufe, after you have done all you can, there will
ft ill be great Detects and Failings in the Work,
many Sins that you have not come to the Difcovery
of, turn yourfelves to God for making up your De-
fects, and addrefs him in the Words of thcPfalmift,
Pfal. exxxix. 23, 24. Search me, O God, and know
my Heart ; try me, and know my thoughts ; and
fee if there be any wicked Way tn me, and lead me
in the iVay everlafting.

And now, for Motives to excite you to this, fhali
I need to urge any other but that in the Text, that
it is a Thing neceflary to be done by you in order
to your being faved ? O Jerufalem wajh thy Heart
from Wtckednefs that thou mayft be faved ; how long
fhall vain ^thoughts lodge within thee? Shall not
the Confideration of your eternal Salvation be of
Force enough to make you do-any Thing, to make
you do every Thing you are called to, with the Af-
iiftance of Divine Grace ? If you make light of Sal-
vation, Light of a Heaven of immortal Glory and
Bleflednefs, and at the fame Time be content to
take up your Abode with devouring Fires and evet-
lailing Burnings ; if this Argument, I fay, the Con-
fideration of your own eternal Salvation prevail not
with you, what other can ? It is altogether needlefs
to propofe any other ; and tho' I were to fpeak to
Eternity to you, I could not adduce another more
forcible Argument, than the Confideration of your

own

414. SERMON XVI.

Own eternal Salvation. However I fhall produce on*
other to you at the Time, and thac is the Confidera-
tion of the holy Sacrament; of the Lord's Supper, of
^icb, in the kind Providence of God, you have
«bw a near View. Wny furely all that intend to
*f> proach the Lord's Table and to partake of this
holy Sacrament on this Occafion, mould reckon
dhemfclves indifpenfibly obliged to do all they can
before Hand, to get their Heart warned and cleanfed
from Wickednefs. You come there with a Profcf-
fion of your Defirc and Intention to receive Chqft
into your Hearts, but it is a clean Heart only thac
be will come into and lodge in. Prepare ye, pre-
pare ye therefore the iVay of the Lord, prepare your
Hearts unto t\m Lord, prepare your Hearts for the
Reception and Entertainment of the Lord of Glory f
tod that by youx getting them waflied and cleanfed
from Sin and Wtekednefs. If ye regard Iniquity hi
your Hearts the Lord will not regard you, nor entetf
tmde* your Roof j Wafh ye therefore and make yon
clean, put away a% the Evil of your Doings, ceafe
to do Evil learn to do If ell. And to fum up all,
confider that as Repentance especially confifts in
waftring the Heart from Wickednefs, fo the mod
compendious and erTe&ual Way of coming at true
Repentance and going thorrow with it, is to begin
At the Heart and to make it clean : For if the Foun-
tain be cleanfed, the Streams will be clean of Courfe;
but all our Labour is loft while we endeavour to
reform and amend our Lives, and begin not to
cleanfe the Heart, the Fountain Head out of whicli
are the Iffues of Life. Take home therefore this
Teat to yourfelves, all of you in general and each
of you in particular, O Jerufalem viajb thine Heart

from

on Jer. iv; 14, 415

from IPickednefs that thou mayft be fayed, bow long
Jball thy vain thoughts lodge within thee} And
may the Lord carry ic home to yoar Hearts and
Consciences, bv the powerful Efficacy of his Grace :
And in the Hope oi it, to his Name be the Praifc
and Glory for ever. Amen.

•v

P

SER

SERMON XVII.

Psalm cxix. 113.
/ hate vain Thoughts ; but thy Lavs do I

love.

S Thinking is the proper Aftion of
the Mind, and the Mind the nobler
Part ot Man ; fo it muft be owned
that a Man's Thoughts make the
principal Part of what iflues from
him, and therefore ought, out of
Reeard to his own Dignity and Intereft, to be
chiefly taken Care of. words and Deeds are but
the Interpreters of his Thoughts, or the fenfible
Effects that they produce : His Thoughts arc the
Spring-caufe and Movement of all that he fays or
does. If we confider Man as a Being bound to ob-
ferve the Laws of Religion or that Regard he owes
to God his Creator, we muft own that he ftill lies
under ftronger Obligations to regulate his Thoughts
agreeably to his Will, and fo as to pleafe him : For
God, who is the Father of Spirit s, who breathed
int§ Man the Sprit of Ufe at firft, and is ftill the

im-

on Pfal. cxix. n^. 41-7

ntnediate Creator of the Souls of Men, cannot be
cnied to have a juft Right and Title to the Homage
nd Obedience of their Souls, and confequehtly of
leir Thoughts which are the immediate Ifliies there-
(; and as a Man's Thoughts are the Spring and
Movement of all his A&ions, fo it muft be owned
lat the Jurifdi&ion of God's Law begins with the
government of the Thoughts, and from thence ex-
:nds itfelf to the Government of the Words and
V&ions. 'Tis from a Senfe of this that every good
vlan reckons himfelf concerned and obliged to look
fter his Thoughts, to fuperintend and govern them,
nd to have them of fuch a Sort as he may bed ap-
•rove himfelf to God : And it was from a Senfe of
his particularly, that the holy Pfalmift David, the
Author of this Pfalm, took Care to fupervife " his
[Thoughts, and to exprefs his Diflike at fuch of
hem as he thought unworthy of him, and difagree-
.ble to that fecret Homage of his Mind and Soul
hat he owed unto God ; as he tells us in the Text
>y Way of Reflexion on his own Condud, and
vhich he marks down amongft the many other
>ious Meditations of which this excellent Pfalm is
;ompofed, / bate vain tfbougbts, but tby Law do 1
ovc. I bate vain Zbougbts ; 'tis true the Word
vain, as you may fee by the different Chara&er in
/our Bibles, is not in the Original, but the Sup-
plement is very well made by our Tranflators, in
in Agreeablenefs, as is obferved, both with the
"baldee Paraphrafe, and the Senfe of fome of the beft
Jewijh Writers. I bate, vain Sfbougbts, the juft
Gbjcd of every good Man's Hatred and Diflike,
according to that Expoftulatioa or the Pt^pncC
Jere?mab9 addrefs'd to the Men of his Days under
the Name ot Jtrufalcmy Jer. iv. 14. OJerufalcm
Vol. 11. Dd 4 wajb

4J.8 SERMON XVII.

wafb thine Heart from IVickednefs, how long JbaU
thy <vain thoughts lodge wttbin thee ?

What I intend from the Words is. I. To (how
you what vain Thoughts are, or what Thoughts
may be called vain. II. To offer you a few Confi-
derations, that may help to make >ou conceive and
entertain a Diflike and Hatred at them, and make
you guAtd as much as poflible againft them. And
III. I (hall fubjoin a few Directions tending to the
fame End.

I. To (how you what vain Thoughts are, or
what Thoughts are to be accounted vain. And litre
I prefume ye do not expect that I ffiooltl attempt
to defcribe or enumerate all the various Kinds of
vain Thoughts that rife up in the Minds of Men :
That were a Task as iniuperable as to count the
Sands that ly on the Sea Shore : What I intend is9
firft, To offer you a few general Characters of fuch
Thoughts as may be reckoned vain Tnoughts, and
which ihould be the Objed of our Diflike and A-
verfion. And idly, To inflance in fome of thefe
vain Thoughts which Men commonly intertairL
As to the jirft of thefe,

i. All thefe Thoughts are to be reckoned vain
Thoughts, that are allowed to fpiing up m the Mind,
to fport orplay themfelves there or fly abroad, with-
out the ferious Attention or Reflection of the Mind
fuperviiing and governing them, keeping chem in
(uch Order and fixed on fuch Objects as are worthy
of a rational Mind to. think on; all loofe, ungo-
verncd random Thoughts, and, if I may fo fay,
thoughtlefs Thoughts, of which we maintain not the
Condud and Guidance, but fuffer them t* rove, as
Solomon fays of the Fool's Eyes, to the Ends of the
Earth. All fuch Thoughts are to be recked vain
4 Thought,

on PfaL cxix. 113. 419

Thoughts, and ah ! how many fuch vafn Thoughts
do poffcfs, or I may rather fay difpofTtfs the Mind
of ever) one of us, carrying us away in the Chafe of
a thouland Vanities, and leaving our Minds in the
mean Time defolate and emptied of all good folid
and ufeiul Thoughts, and the Satisfaction that from
thence might refult to ns-? How innumerable are the
vain Excurfnns of our Minds, the extravagant and
ungoverrtetl Sallies of our Imaginations ? How ofc
and how ferrg, many Times, are we in a waking
Dream; our Minds bufy and we know not about
what, fo ns when we begin to recollect ourfelves,
we only find we have loft (o much Time and fo
much Thought, and have been living to as little
Purpofe as the Fly that beats her little Wing in
frisking up and down for her Diversion ?

2. All Thoughts are to be accounted vain
Thoughts that are employed on vain and imperti-
nent Objects. What Obje&s are to be reckoned
fuch would take long Time to tell : But in general
wc may conclude that all Objects, by thinking on
which we can neither honour God nor do Good to
ourfelves or others, are vain and impertinent Ob-
jects, and all Thoughts employed in them vain and
impertinent Thoughts. By tnis Rule all curious
Speculations and Enquiries into Things above the
Reach of human Underftanding, efpecially with
Reference to God and the Myfteries of his Nature,
and fuch Things as he has not thought fit to reveal
to us in his Word ; all Thoughts and Speculations
bellowed on Things without our Sphere, as well as
above our Capacity, which are none of our Matters,
Things we have nothing to do with, all Thoughts
and Enquiries into future Events; all Thoughts
beftowed on Trifles and Vanities unworthy the At-
Dd 2 tcntion

4^0 SERMON XVH.

tentiori of a rational Mind, or any Thing befides
that can ferve to no good Purpofe or Ufe ; they arc
all to be reckoned vain Thoughts, becaufe unpro-
fitable, and tending neither to promote the Glory of
God nor the Good of ourfelves or others.

3- Thefe Thoughts are to be accounted vain
Thoughts, which dwell on their Objects with a
more intenfe and continued Application than they
do defervc. There are many Things we are not on-
ly allowed but called to think on, and yet our
Thoughts on them may become not only vain but
finful, by our thinking too much on them. As for
Inftance the Concerns of this prefent Life, the Bufi-
nefsof our fecular Calling, the Care of our Bodies
and Families and what relates thereunto,- thefe are
Objects which we may and ought to think upon :
But yet when we think on them more than we mould,
more than agrees to the Moment and Importance
of them, more than is confident with our Duty to
God, and the Care we ought to take of Things of
iufinitely greater Weight and Moment, namely
thofe of our Souls and Eternity ; then our Thoughts
beftowed on them become vain and finful Thoughts.
Tis with Reference to Thoughts of this Sort that
we have our Saviour difcourling fo admirably in the
Vj\ of Mat. from Ver. 25. which, becaufe it is fo
much to our prefent Purpofe, I mail read over to
you. Stake no Thought, no immoderate, exceffive, .
anxious or diilruftful Thought, for your Life, what
yejhalleat, or what ye Jbali drink ; nor yet for your
Body what yeJba/J put on : Is not the Life more than
Meaty and the Body than Raiment f Behold the •
Fowls of the <4ir : For they fow not, neither do they
reap, nor gather into Barns : Tet your heavenly Fa-
ther feedeth them. Are not ye much better than

they ?

en Pfal. cxix. iij. 421

they ? Ifbicb of you by taking ^bought can add one
Cubtt unto his Stature ? therefore take no T'bougbt*
faying* IVhat jloali <we eat ? Or what Jhati we drink ?
Or wherewithal Jloall we be clothed ? But feek ye
firft the Kingdom of God, and his Right eoufnefs%
and all thefe Things JJjall be added unto you.

4. All Thoughts employed on unlawful and for-
bidden Ob je&s are vain Thoughts : They are vain,
becaufe finful, for Sin is the gr«ateft Vanity and
Folly in the World ; it unhinges the Soul, and
carries it off from God, the Center both of its
Reft and Motion, and makes it become a vain,
wandering and cxcentrick Thing. Sin fills the
Soul with vain Expectations of Satisfaction, as long
as the Sinner can purfue its Courfes : But befide,
the Difappointment he will meet with in every pre-
vious Step, he is miferably difappointed in the
End, when he finds that, as the Apoftle fays, the
Wages of Sin is Death ; and he has nothing where-
with to entertain his Soul, but the fad and wofbl
Remembrance of his paft Sins, Horrours of cver-
lafting Darknefs and Defpair, which ke has merited
to himfelf by them. But now,

idly As I propofed, I fhall, with the like Brevity,
inftance in fome of thefe vain Thoughts which are
commonly entertained by Men, bur, if we would
follow the Pfalmifl's Example, ought to be the
Object of our Hatred and Averlion. ' And,

1. All felf-admiring Thoughts are certainly vain
Thoughts. All Thoughts that tend to fwell and
puff up our Minds with a vain Conceit of our
felves, are certainly vain Thoughts : For Man is a
Creature whom it becomes not at all to be proud,
it becomes not any Creature, and lead of all Man,
who is compajfed about with fo many Infirmities both ot
P d 3 Body

411 SERMON XVII.

Body and Mind. The chief Accomplishments of
the Mind, for which Men are apt to value them-
felves, is their Knowledge, Wifciorn and Learning:
But how little Reafon have they to do fo, when
their Knowledge, Wifdom and Learning reaches
fo fliort a Way ? Vain Man, fays Zophar, jib xi. i 2.
or, as it may be read, empty Man would be wije,
tboy Man be bom like a wild A[s$ Colt : Incy
who know mod will be readied to fay th-*y know
nothing at all, the Difproportion betwixt what they
know and what they know not being incited infinite.
The chief AccompHfhmeiu 01 ti\e Body, tor which
Men areapt to value the mf. Ives, and tnunain a vain
Conceit of themfclves, is the Bt.iuty or iheif Features
and Shapes: But how uncutain and precarious a
PolTwflion have they thereof ? A fudden Accident
befalling them, or a Difeafe more gradually waft-
ing them, may foon defpoil them or all that thus
minillred to their vain Conceit and Pride ; according
to what the Pfalmift fays Pjal. xxxix. 11. When
thou with Rebukes dojl ' correti Man for Iniquity \
thou maked his Beauty to con fume away like a
Moth ; fur eh every Man is Vanity. Selah. Vain
Thoughts ot this Sort, I mean a vain and over-
weening Conceit of one's kit upon Account of his
own Acjomplifhments, whether if Body or Mind,
is whac every w.ife and good Man will h:\zc and
renounce when he fees what infinite Reafon he has
to be humbled and abafed to tnc lowed Decree in
his own Eyes: Henxe it is that the royal Pfalmifl
(peaks or himfelf in fo humble a Strain, Pjal. xxii.
6. / am a Worm and no Man ; and the pious
Afapb) in Pjal lxxiii 22. calls him (Ufa Bea/i ; jo
foo'ijb was J and ignorant, J was as a Beajl before
thee.

2. Ail

on Pfal. cxiw 113. \\$

z. All Thoughts by which Men project to them-
(elves a great Deal of worldly Profperity and Hap-
piuefs are I? at vain Thoughts : For very olten
Men's Pr jccls and tropes of this Sort are fruftrated
and jfrotvcn off, before they arc brought to any
Thing of a Bearing ; and they arc made to fay
witn job, Job xviL n My Days are paft, the Days
of my rrolperity arc pad ; my Purpofcs are broken
■ off j even the 'thoughts of my Heart. And top'
they flaouid tor a while carry on their Defigns never
fo profperouily, yet, to be furc, Death will foon
come, and, as to any Part they can further aft,
will put an End to them all : Thus the rich Man
in the Gofpel found it in his Experience, as is re-
prefented, Luke xii. from the \6. ver. while lie
was projecting to puli down his Barns and build
greater, wherein he might beflow all his Fruits a)id
Goods, and then to ling a Requiem to his own Soiil,
Soul, take thy Refl, eat, drink, and be merry ;
Gedfaid unto him, Thou Fool, this Night thy Soul
hall be required of thee, then tvhofe JJialt thefe
Things be which thou hafl provided? And this Fate
of worldly-minded Men, who make the Riches and
Honours of this World the great Object of their
Thoughts and Projeds, we have very elegantly dc-
icribed by the Pfalmift in a great Variety both of
Thoughts and Expreffion, in that xlix. Pfal. parti-
cularly from ver. i 1. to the End. Their inward
Thought is, that their Houjes [loall continue for ever,
and their Dwelling- pi aces to all Generations; they
flo all call their Lands after their own Names : Ne-
verthelefs, Man being in Honour, abideth not ; he
is like the Beafts that periflo : Like Sheep they are
laid in the Grave, Death jh all feed on them ; and
the Upright (loall have Dominion over them in the

D d 4 Morn~

414 SERMON XVII.

Morning, and their Beauty Jhall confume in the
Grave, from their Dwelling : Be not thou afraid
when one is made rich, when the Glory of his Houfe
is increafed : For when be dietb, he (hall carry no*
thing away ; his Glory fJoall not defcend after him, &c.
And that thisisthe Fateofthegreateft of Men, Kings
and Princes as well as others ot an inferiour Station,
is plain from Obfervation : And what the Ffalmift
takes Notice of, in the cxlvi. Pfalm, where he firft
gives an ufeful Caution in the 3d Verfe, Put not
your Truft in Primes, nor in the Son of Man in
whom there is no Help, and then adds, ver. 4. for
the Reafon ot it, His Breath goeth forth, he re*
turneth to his Earth, in that very Day his thoughts
perifli. All Thoughts, I fay, by which Men pro-
ject to themfelves worldiy Profperity and Happi-
nefs are vain Thoughts. Yea all Thoughts by which
they flatter themfelves with the Profpcft or Hope
of Satisfaction in any Thing below the Sun, are
but vain Thoughts : So Solomon found it, after all
the Experiments he could make for gttting PoiTeflion
of it, and never was Man furnifhed with better Ad-
vantages to that Purpofe ; and he has left the Re-
cord of his Disappointment behind him for our In-
ftru&ion, Vanity of Vanities, faith the Preacher,
all is Vanity.

3. All Thoughts by which Men flatter them-
felves with the Hopes of Impunity, whilft they per-
fift in their evil Courfes, are vain Thoughts. It
is very common for Sinners to entertain Thoughts
of this Kind, according to the Conitru&ion which
the Pfalmiftputs upon their Behaviour, Pfal. xxxvi.
2. He flatter eth hhrifelf in his own Eyes, with the
Hope of Impunity in his finful Courfes : According
to what is fuppofed and faid of th« prefurnptuous

Sin-

on Pfab cxix. ilj. <\X$

Sinner, Dtut. xxix. 19. that he may arrive to ftich
a Pitch of daring Boldnefs in Sin, as to blefs himfelf
in his own Heart, faying, I Shall have Peace, tbo*
I walk in the Imagination of my Heart, to add
Drunkennefs to tThirft, and go on to aggravate my
Difobedience by adding one Sin to another. In-
deed what emboldens Sinners to ad after this Man-
ner, is the Patience and Long-fuftering of Goda
of which they make a wretched Abufe when they
take Encouragement from it to continue and per-
fift in their evil Courfes ; according to what the
wife Man obferves, Ecclefviii 11. Becaufe Sentence
againjl an evil IVorkis not executed fpeedily, therefore
the Heart of the Sons of Men is fully fet in them to
do evil : Bur it is not always fo, Sentence is fomc-
timts very fpeedily, at lead very fuddenly, exe-
cuted againil: Men's evil Works, according to the
Obfervation cf the fame wife Man, Prov. xxix. f .'
He that being often reproved, hardeneth his Neck^
(hall fuddenly be deftroyed, and that without Remedy:
And like wife, according to what he fays, Prov.
xi. 21. Thoy Hand join in Hand, the IVickedJhall ndt
go unpunijhed ; they fhall not go always unpuniflied,
it Punifhment overtake them not in this Life, to be
fure it will in the Life to come, and that with a
heavy Addition of Vengeance : For the fliort De-
lay of it in this Life is granted with a View to their
Repentance and Amendment, and God will render
to every Man according to their Deeds : Sfo tbem9
as the Apoftle fays, Rom. ii. from the <5th Verfe,
who, by patient Continuance in Well-doing, feek for
Glory, and Honour, and Immortality, eternal Life ;
but unto them that are contentious, and do not obey
the truth, but obey Unrighteoufnefs , Indignation and
IVratb : Tribulation and Anguijh upon every Said

of

$16 SERMON XVII.

if Man that doth Evil ; but Glory y Honour and

J*eace to every Man that tfor.ketb Good : Fur then

is no Refpect of Perfons with God. So that ,'

all Thoughts whereby Men flatter themf.iv

i\u Hopes or' Impunity, whilil they perfifl

die vain Thoughts, utterly vain and delr.fi.'e to -.,,

lad Degree.

4. All Thoughts whereby Nfen promife to tftem-
IcIvjs eternal Life and Happiiieft, without c ci-
J?lying with the Terms which God himfclf has pre-
scribed, are vain Thought?. Thefe Terms are
«lainly told us in the GofpJ, Repentance towards
W, and Faith towards the Lord Jefus Cbriji, ac-
companied with a ftneere Obedience to ail the
Commands of God : And whoever expe&s to gee
jo Heaven, or to be faved in any other Way, they
will be found in the End to have deceived themfclves
t>y their own vain Thoughts : And therefore it is
"that the Prophet Jeremiah addreflfes Jtrufalem, or
the People of Judea, in the forecitcd Words, O
Jerufalem, wafJj thy Heart from IVickednefs, that
Jbou maye(i be faved : How long Jball thy vain
^thoughts lodge within thee ; As ir he had faid, they
are but all vain Thoughts thou entertained of be-
ing faved any ether Way, than by wafting thy
Heart from IFickcdnefs, that is by a true and tho-
.row Repentance. And as for Faith in Chrifi In
.ordc: to Salvation, we have the Ncceflity of it fo
plainly told and held fordi in th: GofpeJ, that noue
who beticves the one can doubt the other, John if i.
35. He th it bei.evetb on the Son of God bath ever-
la'fmg Life ; and he that Iclievclh not the Son (ball
frit fee Life, but the JVrath of God abidcth on him.
And it is no kfs evident that true Faith in Chrifi
yjd'kctb by L;iv, and is accompanied or followed

with

on Pfal. cxix. 115. 4^7

with Obedience to him ; whence ic is fpeken of as
if ic were the very Condition of our Salvation, Heb.
v. 9. Being made perfect, he became the Author of
eternal Salvation unto all them that obey him ; and,
fays John the Divine. Revel, xxii 14. Bleffcd are
they that do his Commandments, that they may have
Right to the tree of Life, and may enter in tho-
row the Gates into the City.

5. All Thoughts whereby Men flatter themfelves
with having an Opportunity fometime hereafter to
repent of their Sins, and do what is neceilary for
tearing the Salvation of their Souls, but neglect
to improve the prefent Opportunity for that End,
all fuch Thoughts, I fay, are vain Thoughts, ex-
tremely vain, fooiifh and deceitful. For the pre-
fent Opportunity only is ours, we cannot fecure
any that is to come more than we can recal any
that is pad ; and therefore the Gofpcl-Call limits
us to the prefent Time, to-day if you will hear his
Voice, harden not your Hearts ; now is the accepted
time, now is the Day of Salvation. When we
flatter our felves with the Thoughts of Repenting,
and fecuringthe Salvation of our Souls fome Time
hereafter, we trull to two very uncertain Things,
the Continuance of our Life and the Continuance
of the Offers of divine Grace to atfift us; with
refpect to either of which, if we be disappointed,
our Cafe becomes defperate, and Matters can never
be retrieved.

6. All Thoughts whereby Men would fuper-
fede Obedience, and that a drift and thorough O-
bedience to the Law of God, and yet affect the
Charafter of good Men, are vain Thoughts. 'Lis
probable that the Pfalmid had peculiarly an Eye
to vain Thoughts of this Kind, when he exprcflcs

him-

4l8 SERMON XVII.

himfelf as in the Text, / bate vain thoughts but
thy Law do I love. The Thoughts of the Hypo-
crite, whereby he propofes to mock God as well as
impofe upon Men, are indeed vain Thoughts.
To fuch may be addreft the Words of the Pfal-
mift, Pfal. xciv. which he directs to fuch as, from
a Principle of Infidelity and Hypocrify mixed to-
gether, fay concerning their Wickednefs, the Lord
Jhall not fee, neither Jhall the God of Jacob regard
it ; underhand ye bruttfh among the People , and ye
Fools when will ye be wife} He that planted the
Ear Jhall he not hear ? He that formed the Eye-,
(ball be not fee? He that chaftifeth the Heathen,
jhall not he correff ? He that teacbeth Man- Know-
ledge\ (hall not he know? The Lord knoweth the
Thoughts of Man, and particularly of the Atheift
and Hypocrite, that they are Vanity: I bate vain
Thoughts all Thoughts of playing the Hypocrite
■with thee, who fearchefi my Heart, and tryeft my
Reins, and knoweft all my Thoughts afar off, and
^oill bring every Work and every fecret Thing, yea
even the fecret Thoughts of Mens Hearts at la ft bit 9
Judgment. J hate vain Thoughts, all Thoughts of
a difguifed Obedience, or appearing to others what
I really am not at Bottom. J hate vain Thoughts ;
Jjut thy Law do I love, and ftudy nothing fo much
as a fincere and clofs Conformity to it.

7. All Thoughts that carry the Mind away from
God, especially when we are employed in the Du-
ties of his Woffhip and Service, merit the Cenfure
ot vain Thoughts : Even fuch Thoughts as may be
allowable and proper at other Times, when they
intermix with oar Devotion ,* and diflraft our
Minds when we are employed about holy Things,
they are then impcrrinent and vain Thoughts, and

make

on Pfal. cxix, 115. 419!

make us guilty, in fo far as they prevail, of taking
God's Name in main; and give him Caufe to fay
of us, as of his People of old, This People draw
near to me with their Mouth, and with their Lips
do honour me, but have removed their Heart far
from me. I might add a great many other Inftan-
ces of vain Thoughts, fuch Thoughts as merit the
Cenfure of vain Thoughts, and mould be the Aver-
fion of every wife and good Man : But fuch In-
fiances will readily occur to your own Minds upon
a ferious Reflection. I fhall only add one more

S All Thoughts that arc not fancYuied by a
Principle of Grace in the Heart, may be reckoned
vain Thoughts. As' the Prophet threw Salt into
the Fountain to heal the~Waters thereof, fo Grace
is that Salt that rauft be put into our Hearts to
make our Thoughts favoury and ufeful, or to care
them of their natural Vanity and Unprofitable*
nefs. I now proceed in the

II. Place, To offer you fome Considerations that
may help to make you conceive a Diflike at vain
Thoughts, and make you guard againft them as
much as pofliblc. And in the

1. Place you would confider that vain Thoughts
are finful in as much as by them, and in fo far as
we indulge them, we lofe the Government of our
own Minds, and keep them not employed about
fuch Matters as are worthy of our Thought and
Care, and well-pleafing and acceptable to God.
Our Thoughts as well as our Words and A&ions
fall under the Jurifdi&ion of God's Law, he is the
Lord of our Minds and Spirits, and ought to be
honoured with the Obedience of our Thoughts and
Affc&ions ; whence favs he, Prov. xxiii. 26, My Son

givt

4$Q SERMON XVII.

give me thine Heart: And he is (Hied tie Search-
ercftbe Hearts and the frier eft he' Reins of the
Children of Men. He is the omnifcient God who
knows our Thoughts afar off; and who in the End
mU judge the Secrets of Men's Hearts, even their
fecret Thoughts, according to the Gofpel, as the
Apoftle tells us, Rom. ii 16. But now, vain
Thoughts are no Part of that fecret Homage and
Obedience of our Hearts and Souls that God re-
quires of us, on the contrary, they carry away
our Minds from God, and every other Objed that
in Obedience to his Will we ought to employ our
Thoughts about: They are inconfiftent with that
habitual Awe arid Dread of God that we ought to
maintain on our Minds ; they are the idle Play and
foolifh Sport of our S mis, by which we fink below
the Dignity of our rational Natures, and lofe that
Senfe of God, and regard to thefe ferious and im-
portant Matters that deferve and call for our
Thought and Care: Of this the Pfalmift was fen-
fib! e when be addrefled God as in that Ixxxvi. 11.
£cacb we thy Way O Lord, I will walk in thy
%ruM>\ unite my Heart to fear thy Name. He found
his Hea-rt as it were disjointed, and his Thoughts
flying 9$- Jn Disorder like Birds out of a broken
Car,e, and therefore he prays that God would a-
cain twite, and as it were cement his Heart, fo as
he might be able to confine his Thoughts at Home,
and keep them in due -Order, and thereby evidence
his fecret awful Regard and Dread of God. Vain
Thoughts I fay are finful, according to that of the
wife Man, Prov. xxiv. 9. 2te Thoughts of Foot*
i/bnefs, or the foolifh Thought, is Sin. God re-
quires us to be bufy, bufy to fome good Purpofe,
and that with our Minds as well as our Bodies :

But

tm Pfal cxix. \\y 431

But what are vain Thoughts but the Idlenefe of the
Mind, the trifling of the nobler tod better Part of
Man, which God can never approve or? Which,
leads me to a

2. Consideration, to beget in you tn Averfion at
vain Thoughts, and to make you guard againft
them as much as poffible. And that is, That God
has made our Minds for nobler Purpofes, made
them capable of nobler Employments, than the
hatching or entertaining of vain Thoughts. Cer-
tainly as Man came firft out of his Maker's Hands,
whilft he retained the original Rectitude of his Na-
ture, and might be faid to be indeed but a little
lower than the Angels> vain Thoughts were none of
the Fruits of his Mind; his Soul was more holy
and fpiritual, and more fixed on the Contemplati-
on of Divine Things, and all his Faculties and
Powers more regularly and fteddily employed in the
Service of his God, and fuch Work as was worthy
of him, than that vain Thoughts could have any
Place in his Mind : They are, I may fay, the
Fruits of his cr3zy Brain lince the Fall, and the-
Diftemper that Sin has brought upon his Mind.
And to be fure in Heaven, where tie Spirits ofjujl
Men are made psrfefi, there will be no Room for
vain Thoughts, not one vain or impertinent Thought
fhall enter into their Minds for ever, that's incon-
fiftent with their being perfedly holy as well as hap-
py. But even in our prefent imperfect State, if wc
would fet ourfelves to it, and call in the Aids of
Divine Grace for cur Affiftance, we might find
ourfelves capable of thefe noble Employments, that
might, in a great Meafure, keep our Minds free of
vain Thoughts. And what a Pity is it but we
ihould do fo, that fo wc might live up to the Digr

nicy

$i S ER M ON- XVII.

nicy of our Natures, the Excellency of rational
and immortal Spirits, and anfwer the Goodnefs of
God, in* placing us in fuch a Rank of Beings?
What a Pleafure would this afford us upon Reflec-
tion, in refped of what we can have, either in al-
lowing our Minds to rove and be carried away with'
vain Thoughts ; or in taking a Review of them,
when we fhall foon find, that all of them we can
remember are as vain as a Dream, and minifter as
little to our Satisfaction ? Vain Thoughts make
Man himfelf become a vain Thing, a filly trifling
and idle bufy Thing. What are vain Thoughts,
but as fo much Froath call out of the Heart ? SChe
Wicked^ fays the Prophet, are like the troubled Sea
which cannot reft, whofe Waters caft up Mire and
Dirt : Wicked Thoughts may indeed be reckoned
as Mire and Dirt, but vain Thoughts may be alfo
reckoned as fo much Froath caft out of the reftlefs
Heart, and cver-bufy Imagination. Thinkeft thou
not fliame, O Man, to call thy felf a rational Crea-
ture, endued with a rich Principle or Source of
Thought ; and yet for ordinary to produce nothing
from thy Store but vain Thoughts ? Did God form
jthy Mind for no nobler End, but to be, as it were,
the Shop or Forge of vain Imaginations ? If this
were the Cafe, might we not fay in the Pfalmift's
,Words, Why haft thou made all Men in vain ? And
Solomon's Motto mieht yet more juftly be infcribed:
on Man, Vanity of Vanities, all is Vanity God in-
deed made Man upright, but he has found out many
Inventions : Yea, his Mind every Day invents a
Thoufand of Thoufands of vain Thoughts, or ra-j
ther, they, come flowing from it as naturally as
Waters from the living Spring ; but not indeed fo
pure, for vaia Thoughts are commonly vile as well

as

on Pfal. cxix. ii£. 4^

as vain ; they partake of tHe Filthfnefs of their
Source, the evil Heart of Unbelief, th?x is not yet
purged of Sin and Corruption, or but imperfe&ly
fo : they fix alfo too too often on vile and pbllifted
Objc&% and fo become evil Thoughts, evil in their
Tendency, as well as in refped of their Source and
Quality. They lead the Mind forth in ftrong In-
clinations, arid Luftings after the aftual Perpetration;
hi Evil, and fet it upon inventing Methods, and
Ufing Endeavours for that End. Every Man it
tempted, fays the Apoftle Jamts, when be is drawn
away of his own Lufi and enticed ; then when Luft
bath conceived it bringeth forth Sin, and Sin when
it is finifhed bringeth forth Death: So that here we
may behold the Iffue oi: Vain Thoughts when they
turn into the Channel of Sin, as very commonly
th$y do, nay feldom mifs to do ; they prove mortal
and deadly to the Soul, they bring forth Death, for
the Wages of Sin is Death, even che Wages of vain
Thoughts is Death. Tho* they are but light Ar-
rows, yet they can pierce deep • arid tho* they may
be counted but fmall Sins taking them fingly, yet
the infinite Multitudes of them will weigh us down^
even tho' we Had no greater Faults : As a Ship may
Be funk with too great a Load of Sand, as weJJ as
of Mill-ftones. Let us therefore, my Brethren,
conceive a juft Hatred and Avcrfion at vain
Thoughts, and guard againil them with ail poflibie
Care.

3. Confider how many rioble arid worthy Objefts
yc have to employ your Minds upon, and to keep
them free of vain Thoughts. There is the infini.dy
great God^the Perfe&ions of his Nature, and the
Difcoveries he has given us thereof in the Works
which he has jnade ; Is not this a Subjed ot
V 0 l. XL E e Thought

434 SERMON XVU.

Thought that can never be exhaufted ? Can we by
all our Thoughts, were they never io towering and
lading, find out the Almighty to Perfection ? "There
is the bleiled Redeemer the Lord Jefus Chiift, the
wonderful Friend and Lover of Souls \ his perfonal
Excellencies, his mediatory Performances, and the
happy Fruits and Iflues thereof, fo much for the
Behoof and Advantage of Mankind, on whom he
was pleafed to fix his Love : Is not this another
Subject that ought to attract our Thoughts, and
make them dwell on it with a mighty Pleafure ?
There is the Holy Spirit, to whom we are fo much
beholden for the Renovation of our Natures, the
San&ifieation of our Hearts, and all the other kind
Offices he performs in training us up for eternal
Happinefs, and making us meet to be made Parta-
kers of the Inheritance of the Saints in Light. There
are our own Souls, and their eternal Interefts and
Concerns, the Bufinefs of Religion, and the Work
of our own Salvation ; what we are to know, be-
lieve, and do, and do with the outmoft Serioufnefs
and vigorous Application, in order to our obtaining
eternal Life. There is that awful Thing Death that
abides us all, and the Judgment that is to follow
upon it : An eternal World, or a State either of e-
verlafling Happinefs or of Mifery, to which we mult
go, and in which we mud abide, without any Pof-
(ibility of Change for ever. Thefe, my Brethren,
are great and important Subjects of Thought, which
challenge our moft ferious and fixed Thoughts: And
while we have Things of fuch infinite Moment to
think en, it may indeed feem ftrange that wc mould
allow any Place for vain Thoughts; efpecially con-
fidering, what a Share of our Thoughts the necef-
fary Affairs of a prefent Life do alfo claim, and can-
not

on Pfal. cxix. 113. 4.35

not be juftly denied them. Why indeed it is a plain
Evidence ot the Degeneracy of our Minds, their bqri
ing rendered iilly, trilling, and toolifh; which the
Platouifts cxprciTcd by a Moulting of the Wings of
the Soul; or its having loft its Feathers or Wingsy
by which at ri.lt it was capable to foar aloft in the
Contemplation of the noblelt and grcateit Objects :
'Tis a plain Evidence, I fay, of this Degeneracy of
our Minds, and the (illy State they are reduced to^
that vain Thoughts make fa great a Part of their
Employment. \.Ve diitinguiih fome of Mankind
from the reft by the Name of Idiots and Fools, be-
caufe they give no Evidence of rational Thought,
and neither fpeak nor ad according to the Dictates
of Reaion : BiK alas, my Brethren, how much do
we all merit this Denomination upon Account of
the Vanity of cur Minds, or thele vain Thoughts
in which we iniigniricantiy pafs fo great a Part of
our Time ? The PJalouJt, in defcribing the fleeting
Brevity or human Lite, Pfal. xc. 9. fays, That wet
ftend nur Tears as a tfale that is told, that is, in-
fignirlcantly and to no Purpofe: But if we confider
the Multitudes of vain llioughts that daily run
through our Minds, we may fay, that we fpend not
our Time fo well as a <fale that is told, however in-
figninvnnt and unprofitable it may be, but in poor
ridiculous Imputinencies and Folly; for, were a
Man's vain Thoughts but for one Day collected to-
gether, was there ever any Thing fo ridiculous, fo
wild and extravagant, as the Landskip they would
form? Were ever the Rovings of a Madman more
abfurd and unconnected than they would be found
to be ? O my Brethren, let us reflect on the Dig-
nity of our Minds, and the many noble and wor-
thy Obje&s wc have to employ our Thoughts ftpaty

E e 2 and

43<> SERMON XVII.

and let us conftrain and inure our Minds to think
©n them, that fo they may be preferved, as far as

?oflible, from being carried away with vain
'noughts.
4. Coniider that the Time is fhort, and, as I
hinted before, there is an eternal World before us,
which we muft quickly enter into, and in it be
happy or miferable for ever, according to the Pains
we have taken before Hand to make lure of the one,
and to be delivered from the other : So that if wc
bad a juft Senfe of Things, we would fee that we
have not a Thought to lofe, more than a Moment
of our Time to throw away. If we lay Time and
Eternity in the Balance together, we will fee that
indeed this is our Cafe, and thac we have a cheap
Purchafe, if by the beft Improvement of the one we
can fecure the Happinefs of the other. And tho*
God, out of his infinite Mercy and Grace, has af-
forded us the Hope of Heaven through Jefus Chrift,
notwithstanding the manifold Infif mities and Weak-
ness, infeparable from us in this our imperfect
State ; yet when we read the Scriptures we may ob-
ferve, that he requires us to labour for Heaven and
the Hippinefs of it, with that inceflant Diligence
and Ardour of Mind, that nothing but abfolutely
neceflary Relaxations from this Work can be excu-
fed, and confequently no Place at all allowed for
vain Thoughts : What elfe is the Meaning of thefc
Expreflions, by which we are bid to watch and pray
always, to give all Diligence to make our Calling
and Election furey to work out our own Salvation
with Fear and trembling* left after all we haveaone,
we Ihould (till have done too little ; to ftrive to en-
ter in at the fir ait Gate, to run the Race fet before
v.s, and fo to run as we may obtaiu the Prize, never

U

on Pfal. cxix. ii}. 437

to weary in Weft-doingy but to be ftedfaft and im-
moveable, always abounding in the Work of the
Lord. Do not thefe Exprcflions plainly import,
chat wc have no Time to lofe, none of it to trifle
away in vain Thoughts, if we be really inclined to
get to Heaven, and obtain eternal Life ? But per-
haps you will fay, This is a bard Sayingy and who
can bear it ? It this be the Cafe, who then can be
faved ? Can the Mind ftand always in the Bend ?
Is it not neceffary that it be at Times relaxed from
ferrous Thought, as by Sleep, fo by other innocent
Recreations ? Why, I own it is fo, it is both al-
lowable and neceffary that the Mind have its pro-
per, innocent, and moderate Relaxations, that it
may return to its proper Bufinefs with more intenfe
Application i But that is not the Cafe in Hand ;
the Thing we are complaining of, and cautioning
you againft is, That habitual Roving of the Mind,
by which it is carried away not at Times, but in a
Manner always in vain, trifling and impertinent
Thoughts, quite below the Dignity of our Minds,
and thefe great and important Matters relating to
ptcrnity, which, at leaft habitually and upon the
Main, we mould be employ 'd about for the few
Moments we are to be here. Oh Eternity, Eterni-
ty ! What an awful Thing h it ? And can we be-
lieve there is an Eteraity of Happineis or Mifery
before us, and yet indulge ourfelves in vain Thoughts ?
It was an Inftance of great Folly as well as Pro-
ianenefs in BeljhaZZar the King of the Chaldeans,
as you have it, Daniel v. to be fporting and ma-
king merry at a Fcaft with his Lords, and Wives
and Concubines, in which they drank Wine out of
the gold and filvcr VefTcls that were taken out of
the Temple of the Lord at Jerufalem, the fame
Ec 3 Night

438 SERMON XVII.

Night in which he was (lain, and the Kingdom
taken from him by Darius the Median. This, I
fay, was an Inftance of great Folly, in being (o
little upon his Guard ; as well as of Profanencfs, in
putting fuch a Contempt upon the facred Veffels
of the Lord's Houfe : For which the Infcription on
the Wall came juftly forth againft him, Mene tekel,
God hath numbred thy Kingdom and finijhed it,
thou art weighed in the Ballances, and art found
wanting. But my Brethren, is it not in like Man-
ner foolifh and profane too for us, to be idly di-
verting ourfelves with vain Thoughts ; and to em-
ploy thefe Thoughts which fhould be facred to the
Lord, and with which we fhould worth >p him in.
the Temple of our Hearts, and promote at once his
Glory and our own Happincfs, to employ, I fay,
thefe Thoughts on vain or finful Obje&s, when we
know not but Death and Eternity may come fud-
denly upon us as one that travelleth, and the Mife-
ry thereof as an armed Man, as Solomon fays of
Poverty and Want with Reference to the Sluggard,
Prov. vi. ii. Oh i how will we then regret our
vain Thoughts ? "And how juftly will the Motto of
Bel/haZZar belong to us, Mene tekel, when God
has numbred our Days, and brought them to an
End, and ws are weighed in the Ballance, and are
found wanting, or deftitute of thefe folid, good and
holy Thoughts, with which we fhould .havt filled
up our Time, and made due Preparations for E-
fernity ?

5. Confider how hurtful and prejudicial vain
Thoughts are to all thofe Exercifes of Religion
wherein we fhould be employed, fo as to promote
the Honour and Glory oi God, and the Salvation
and Happinefs of our own Soujs. As Solomon fays,

of

on Pfal. cxix. iij. 439

of dead Flees, that they cmife the Oivtment of the
Apothecary toftink: So indeed vain Thonghts mar
our Devotion, and render them unfavory and un-
acceptable to God, in fo far as they intermingle
themfelves therewith. Hence we have the Lord com-
plaining of his People of old, Ifa. xxix. 13. T'bis
People draw near to me with tloeir Mouth, and witb
their Lips do honour me, but have removed their
Heart far from me. O how often do vain Thoughts
diftrad our Hearts, overturn our Attention, and
make us take God's Name in vain in Prayer ? How
often, even after we have mod folemnly charged our
Minds to attend to what we are faying or doing in
holy Duties, will we find our Hearts fuddenly t tim-
ed afide like a deceitful Bow ; and our Minds car-
ried away with fuch vain Thoughts, as will, fofoon
as ever we recoiled ourfelves, be the Matter both
of our Surprize and Sorrow ? And (o intruding does
the good Man find vain Thoughts, into his Devo-
tions, that he is obliged to fpend no fmall Part of
the Time devoted thereunto, in rebuking and check-
ing them, and fraying them away, as Abraham did
the Birds that came down upon his Sacrifice. O
how much Grief of Heart do vain Thoughts oc-
cafion to the true Saint, efpecially fuch as intermix
with his Devotions, and tend to make a vain Ob-
lation ? When he has not only bowed his Knees,
but bended his Heart and darted his Thoughts
homeward, with the Defire and Hope of enjoying
fome fweet Moments of Communion and Fellow-
ship with God, he fuddenly finds his Heart flipt
down to Earth again, and carried away, not with
one or two, but a Multitude of vain Thoughts in
a very fhort Time : And when he recollects him-
felf, how is he made to. blufh and to be afhamed

E e 4 oi

44Q SERMON XVII.

of himfelf? What Indignation is he filled with
againft his own vain and deceitfuf Heart ; and is
made to begin his Prayers again with new and
greater Fervour, that God would fix and unit* bis
Heart to fear bis Name} What js it, my Bre-
thren, that makes you profit fq little, either by
reading or hearing the Word, but the vain Thoughts
with which your Minds are carried away in the
Time thereof ? This maltes the Word become like
the good Seed fown by tbe Way fide, as in the Pa-
rable, wbicb the Fowls come down and devoured :
This our Saviour indeed interprets of the Devil
tbe wicked one ; but by what Means does tbe wicked
one accomplish it more than by thefe rain Thoughts,
which ejther he fuggeils into your Hearts, or which,
rifing there of their own Accord, he takes hold of
and improves fo as to make you forgetful and un-
profitable Hearers of the Word f And is not this
the Cafe of many of yon this very Moment ?
Where are now your Hearts'? Where are now your
Thoughts ? Where have they been firtce you carhq
into this Place ? If ye would tell it, would ye rrot
be alhamed to have it known how many vain
Thoughts have run through your Minds for fo
fbort a Space, and even while ye were pretending
to be employed in the Worfhip of the All feeing
and Heart-fearching God ? O, ray Brethren, vain
Thoughts become us not at any Time, and leaft of
all when we are employed in the Worfhip and Ser-
vice of God : He is not like the Vanities of tbe.
Nations, as' they are called, their flupid and fenfe-
lefs Idols ; He is tbe living and true God, and the
mod ferious and devout Attention of our Minds is
iecjuired, and on all Accounts neceffary, when we
afe employed in the Duties of his Worlhip. God i$
* 4

on PfaL cxix. 113. 441

4 Spirit, fays our Saviour, $nd they that would
worfhip him aright muft worfhip him in Spirit and
in Truth. If he were drift to mark Iniquity, whcn-»
ever we let a vain Thought fly from our Minds in
the Time of his Worfhip, it were juft with him to
follow it with a Thunder-bolt, and to ftrike u£
dead on the Spot, fo as we mould never more be it\
a Condition to put fuch another Affront upon his
holy and tremenduous Prefence : But he is merciful
and gracious, the Lord who changeth not, and there-
fore we the Soils of Men are not con fumed ; even after
all the Provocations we give him, as by our other
Sins, fo by the vain Thoughts that we allow our
Minds to be carried away with in the Time of his
Worfhip. But we would beware of provoking 01*
trying his Patience too much, and particularly wc
would guard againft vain Thoughts, when at any
Time we are employed in the Duties ©f his Wor-
fhip, left, to make us fenfible of our Irreverence to-
wards his infinite Majefty, he at laft fix fome ter-
rible Marks of his Difpleafure upon us ; Or tho* he
fliould forbear that; what if he thouid fay of us as
of thefe of old, which is a Punifhment not to be
made light of, But m vain do they worfhip me%
and that becaufe of the vain Thoughts that inter-
mix with, and mar our Devotions.

6. Confider the Advantage that vain Thoughts
give Satan againft us, and what Offence they muft
be to the Holy Spirit of God, who is given us to
$well in our Hearts, for promoting our Sandifica-
tion and Comfort. Vain Thoughts are Satan's
fwift Minifters, his Chariot and Horfemen, by
which he leads the Mind captive at his Pleafure?
He is called the Prince of the Power of the Air%
the Spirit that now ruletb in the Children of Dif-

obedience ;

44* SERMON XVII.

bhenience ; and furely Mens vain and airy Thoughts
are no lefs the Subjcd of his Dominion ; at kail
when they are wicked as well as vain, they afford
him the Advantage of riding in Triumph, and
boafting rhat he has fo much of the Homage of our
Minds. Satan is called the God of this World :
And the Apoflle earneftly exhorts and obtefls the
believing Epbeftans, Chap. iv. <ver. 17. That hence-
forth they walk not as other Gentiles walk in the
yanity of their Mind ; by which no doubt, amongft
other Things, he means their indulging themfelves
in vain Thoughts without Check or Control, by
which, as they were alienated from the Life of
God, and kept not their Spirits in Subjection to him,
fo they were fo far inflaved to Satan, and paid to
him the Homage of their Thoughts. Satan knows
very well how to improve a vain Thought when it
arifes in the Mind, he can make one vain Thought
beget another, till they have multiplied exceedingly
and beyond Number at laft, till the Mind is car-
ried fo far abroad by them, that in a Manner
it lofes its Way home. How difficult does even a
good Man, after a long Excurfion of vain Thoughts,
nnd it to get his Mind again compoied and fitted
for ferious Thoughts and Meditations ? Satan
knows how to make a vain Thought become the
Mother of a vile and wicked one : And indeed, as
Dinah Jacob's Daughter's vain gadding abroad
brought on her Defilement ; fo a vain Thought,
after a fhort Progrefs, will readily fall into the
Company of vile and wicked Thoughts, or be xtfelf
the Source and Caufe of them. What wicked
Thoughts and Contrivances did David's walking
idly, with his Mind unbended and unguarded, on
the Roof of his Houfe produce ?

And

Gtf Pfal. cxk. ii^. 443

And as vain Thoughts afford a great Advantage
to Satan againfl us, fo they calinot.^ut mightily offend
and grieve the Holy Spirit of God, who is given
to us to dwell in our Hearts. Vam Thoughts muft
needs be a great Offence to him who is the Spirit of
iruth and Holiyefs, whofe Work it is to reftore ouc
lapfed Natures, to heal the Difeafesof our Souls, to
enlighten our Minds, to purify out Hearts, and to
eftablilh them by his Grace ; and to work in us all
thefe good Difpofitions, by which we may be made
Partakers of a new and divine Nature^ and capable
of ferving God again in all the Duties of a holy
and j regular Obedience, with all which vain
Thoughts have no Manner ©f Agreement, more
than bicknefs has with Health, Gonfufion with
Order, or Folly with Wifdom. The Holy Spirit
is given us to beget and cherifh good and holy
Thoughts in us, to move upon our Hearts for thefe
Ends, as in the Beginning he did upon the Face of
the Waters of the great Deep tor producing the
beautiful Creation. But now vain Thoughts, and
especially in fo far as they are finful, are none of
the Holy Spirit's Production, yea they are the Re-
verfe and Contradiction thereof : They are the Pro-
dud of. the remaining unhallowed Part of our Na-
tures, or the Corruption and Vanity of our Hearts
that the Holy Spirit ha$ not yet conquered and re-
moved. And therefore, as contrary Natures. and
the Produce thereof cannot take Pkalure in one
another, fo the Holy Spirit of God cannot but
bedifpleafed and offended at our vain Thoughts;
efpeciajly when we are at no Pains to check and
control them, but rather allow them to jarife in our
Minds, as fall as the filthy Infers are gendered in
the muddy Waters, or to flee abroad from our cor-
rupt:

444 SERMON XVII.

rupc Hearts, in as great Swarms as other Infers
do from the Dung-hill. The Holy Spirit, I fay,
cannot but be grieved and offended at thefc vain and
vile Thoughts, and be provoked, either quite to
defert us and leave our Habitation defolate, or
to vouchfafe us very little of the Afltftance or Cojn^
fort of his Grace and Prefence.

There might be feverai other Confederations ad-
ded to beget in you a Diflike and Averfion at vain
Thoughts, but I fhall pafs them, and only fubjoin
in the III. Place, a few Things very briefly by way
of Dire&ion. And

i. If you would have your Minds kept free of
vain Thoughts, as much as is poflible in this State
of Imperfection, take Care by all Means to have
your Hearts renewed and fan&ified by divine Grace,
and to have a Work of Grace and San&ification
daily advancing in you. For the more that fuch a
Work advances and profpers in your Hearts, the
.more will you find your Minds freed of vain
Thoughts, and fecured againft them.

2. Inure your Minds to ferious Thinking, and
that on fuch Subjects as are moft worthy of them.
And tho* you will find this a hard Task at firft,
yet keep at it for a while, and ye will find it be-
come more and more eafy.

3. Beware of your making light of vain Thoughts,
or thinking there is little or no Sin in them : What
they want in finglc Bulk, is made up fufficiently
by their vaft Numbers and compounded Weight.
The Heart is the Organ and Source of Obedience
to the Law of God, that which lies firft and pri-
marly under its Jurifdi&ion ; and therefore Thoughts,
even vain Thoughts, are TrefpaiTes againft it, feeing

ic

on Pfal. cxix. 113. 44.5

it requires the Obedience and Homage of the whole
Man to be paid to God.

4. As a Mean of your being made to hate vaiw
Thoughts, and to guard againft them, take Care to
have your Minds filled with the Efteem and Love
of the Law of God, fo as to make it one of the
chief Subjeds or your Meditation : So was it with
the holy Pfalmift, as he tells us in the Text, / hate
vain ^thoughts, but thy Law do I love, and he found
the latter to be an Antidote againft the former.

5. And laftly, Pray much to God, that he may
beget in you a Diflikc of vain Thoughts, and help
you to guard againft them ; that he may help you
by his Grace to keep your Hearts and regulate your
Thoughts, and to mind, with due Serioufnefs and
Affedion, the things that are above and not the
Things that are on Earth. For indeed Heavenly-
mindednefs is one of the bed Prefervatives or Anti-
dotes againft vain Thoughts : If we could dart up
our Thoughts to Heaven, and lodge them with God
and with Chrift, the moft glorious and worthy Gb-
je&s of them, we mould find them become fo fixed
and centred there, that none of the vain Objeds of
this lower World mould be able, at icaft as to the
main and habitual Tendency of them, to draw them
off and fet them a roving again in wild and excen-
trick Courfes. Now the Lord dire cl your Hearts in-
to the Love of God : And may the Peace of God
which paffeth all Underfianding, keep your Hearts
and Minds through Chrift Jefus. Amen.

SER-

44«

SERMON XVIII.

IsA I AH XXvi. ?.

For when thy Judgments are in the Earth9
the Inhabitants of the World Jhall ham
Righteottfnefs.

; H E S E Words are a Pat of that Song
I which the Prophet foretells fhould be
! fung by the Children of the Captivity,
upon their Return to their own Coun-
try ; and they declare the Senfe which
Prophet himfelf had, and which this People-
he fpeaks of fhould have, of the End and Efficacy
of Divine Judgments for reforming the World. The
Judgments of God are two-fold, his judicia oris,
and his judicia opens, the Judgments of his Mouth,
or his Laws and Commandments ; and the Judg-
ments of his Hands, or the Afflictions and Ca-
lamities he fends upon Men as the Punifhment of
their Sins : They are the latter that are here meant,
and concerning them it is afferted, that as they arc
designed of God, fo they have a peculiar Efficacy
for reforming the World. When thy Judgments are

in

SERMON XVIII, &c. 447

in the Earth, the Inhabitants of the World Willie am
Right eoufnefs.

In handling of this Argument, namely, the De-
fign and Efficacy of publick Judgments and Ca-
lamities for reforming the World, I fhall, I. Pre-
mife a few Things for clearing the firft Part of the
Truth, namely, that the Defign of God in fending
publick Judgments and Calamities, is the Reforma-
tion of the World. II. I iliall lay down a few other
Confiderations for clearing and proving the fecond
Part of it, namely, that publick Judgments and
Calamities have a peculiar Efficacy for reforming
the World. III. I fhall make Application in a
few Inferences.

I. I ihall premife a few Things, for clearing that
publick Judgments and Calamities, when they arc
fent of God, are defigned for the Reformation of
the World. And,

I. For clearing of this, it is to be confidercd,
as a Thing moft certain, that God docs govern the
World by his Providence. The natural Notions
we have of a God makes it neceffary that we be-
lieve this of him : 'For a Being infinitely wife and
good, cannot be fuppofed to fhakeoff the Care .of
the Creatures he has made ; and after he has formed
them with fuch admirable Wifdbm and Dtfign,
to abandon them to the blind and fortuitous Con-
duel of Chance : And therefore, tho* feme of the
Heathen Philofuphers and Writers denied or li-
mited the Divine Providence, being either Atheifts
in Difguife, or entertaining falfe Notions and Mif-
apprehenfions of the Perfections of the Deity ; yet
feve.ral of them have owned and afferted the Pro-
vidence of God, and extended the Care and In-
fluence of it to every individual Thing in the World.

And

448 SERMON XVIII

And indeed unlefs this be admitted, that the Pro-
vidence of God fupertntends all the Aftairs of the
World, and peculiarly Interefts itfelf in the Con-
cerns of Mankind, the Sinews of all religious Obe-
dience are cut, and the Foundation of the Wor-
fhip and Adoration of God quite fubverted: He
that cometh unto God muft belienx thaihe is, and thai
be is the Kewarder of all them that diligently feek
him. Unlefs Men believe that God concerns him-
felf with them, and that he is the fupreme Ruler of
the World to whom they are accountable, they
will net think themfelves obliged to be much con-
cerned with him, or to pay any great Regard to
him. We find by Experience, that Men have but
little Regard to the greateft Perfonages on Earth
with whom they have no Concern. The Cham of
tfartary, the great Mogul, the Emperors of China
and Perjta, and fuch other Potentates of remote
Countries, who tho' they are Pririces of great Power
and Magnificence, able to bring many Thoufands
of fighting Men into the Field, yet they having no-
thing to do with us nor we with them, we have
therefore but a fmall Regard for them : Whereas
any diftinguifhed Gentleman or Judge, on whom
we have any Dependance, or with whom we" arc
concerned to deal, and who hath any Power of
doing us Good or Evil, is regards and reverence^
by us according to the Concern we have with him.
And fo muft it be likewife in our Adoration and
Worfhip of the Divine Nature, which will be more
or lefs according as we conceive ourfelves to be more
or lefs concerned in his Providence towards us.
But the holy Scriptures are fo full in afferting the
Being and univerfal Power and Influence ofc the Di-
▼ine Providence, that none who owns the Authority

on Ifaiah xxvi. 9. 449

of the one, can entertain the kaft Doubt about
the other* He is the Ktn% of Kings and Lord of
Lords, and does wbatfoever pleafes him in Heaven
and Earth, and tn all deep Places : And our blcf-
fed Saviour allures us that the Care of Providence
extends itfclt to the very minuted Things, Are not
two Sparrows fold for a Farthing, and one of them
Jlmll not fall on the Ground without your Father ;
but the iery Hairs of your Head are all numbered.
So that I fay it is to be owned as mod certain that
God governs the World by his Providence.

2. One of the grand Ends and Deiigns of the
Divine Providence in the Government of the
World, is the Support of Religion and Righteouf-
nefs, that is, that rational Creatures ad agreeably
to the Regards they owe to God their Creator, and
to one another. For God having made all rea-
fonable Beings, and particularly Mankind, after
his own Image ; and having endued them with
Faculties, and put them in Capacities of honour-
ing and ferving him, and of being ufeful and bene-
ficial one to another, or, in one Word, of being
religious ; he mutt needs be fuppofed to have a Con-
cern that his Creatures anfwer this wife Contrivance
and Defign, of which he himfelf is the Author :
For there is no wife Artifl that fmifhes any Piece
of Woik, who does not think himfelr concerned
that his Workman/hip anfwer the Ends for which
it was defigned and framed ; and Religion being
the great End for which Men were made, it muft
needs be luppofed that, if there be any Divine Pro-
vidence at all, the Support of Religion muft be the
grand Concern or it.

3. Therefore when Men by their Sin and Wick-

cdnefs confpirc as it were to ruin Religion, and

Vol. II. F f bring

450 SERMON XVIII.

bring the Intcreft and Credit of it very low in the
World, the Divine Providence muft needs be fup-
pofed to ufe all proper Means for the Support or
Recovery of it : For this being the grand End for
which Providence is administrated, the VVifdom of
the fupreme Ruler of the World will never be
wanting to apply fuitable Means in order to this
End.

4. The Means which the Divine Providence ufes
for reclaiming Men from their Sins, and for en-
gaging them to the Pra&ice of Religion and Righte-
oufnefs, are, Fir ft, His Mercies ana Favours, and,
Secondly, When thefe tail, hir- Judgments.

Fir ft 1 His Mercies and Favours. For God being
the good and gracious Sovereign of his Creatures,
who makes their Welfare and Happinefs the great
End ol his Government, he loves to rule over them
with great Clemency and Mercy ; and to make
them obedient to his Laws by the winning Force
of his Favours, rather than by the Compulsion of
his Terrors and Judgments : Therefore, fays the
Apoftle, the Goodnefs of God leadeth Men to Re-
pentance; This isy as it were, the gracious De-
fign and Plot of the many Trains of Mercies and
Favours, with which, in the Government of the
World, he fweetens their Lire, to make them fen-
fible how difingenuous and ungrateful they are in
finning againft that God who is fo kind and bounti-
ful to them. He does not afflicJ willingly, nor
grieve the Children of Men : He is too great a
Being to need, and too good to defire to exalt him-
felt on the Ruins of his Creatures ; he has other
Ways of fupporting his Grandure, and miniftring
to his Pleafure, than by the Oppreffion of Beings fo
tar below him. To blefs and to reward is the Thing
4 he

on Ifaiah xxvi. 9. "451;

he delights in, as being the Father of Mercies, who
loves to give Vent to his own kind and indulgent
Inclinations towards his Creatures : Whereas to
punilh and afRitt is in Scripture reprefented as bis
ftrange lVork9 Lhat which he is not much acquain-
ted with, that which he is averfe unto, has no De-
light in, and never ufes, but when the Froward-
nefs and Obftinacy of Sinners in a Manner com-
pels and rorces him unto it. And therefore in all
the Inflances or his Judgments fent upon Men, wc
find that he ftill ufed greac Clemency and Forbear-
ance towards chem, and endeavoured, as it were, to
gain them by gentler Methods, before that he
ufed Severities, or the laft Remedy of his Judgments :
So was it in the Cafe of the old World, tho" all
Flejb bad corrupted their IVays, and God faw that
the IVickedneJs of Man was great en the Earth ;
yet he gives them a Term of an hundred and twenty
Years to repent in, before that he would bring
final Ruin upon them, Gen, vi. 3. And the Lord
/aid my Spirit Jhall not always ft rive with Man, for
that he alfo is Flejh, yet bis Days fhall be an hundred
and twenty Tears frhe Long-faffering of God wait'*
ed in the Days of Noah while the Ark was a pre-
paring. And when this Term was expired, and
they inftead of repenting grew ftill worfe and
worfe, and there was a Neceflity of God's taking
another Courfe v. ith them ; we fee with what Re-
grete he tells Noah of his R efolution of bringing
the Deluge of Waters upon the Earth, in the 1 7th
Verfe of the fame Chapter, Behold 1, even /, do
bring a Flood of Waters upon the Earth ; /, even /,
I who am not wont to take this Courfe with my
Creatures, I who am averfe from taking this Courfe
even with the prefent Generation, if there were any

F f % Hopes

45.1 SERMON XVIII.

Hojies of reclaiming them by any other Means.
So alfo in the Cafe of Sodom and Gomorrah, he bore
long with the wicked Inhabitants of thofe Cities
before that he brought utter Deftru&ion upon them :
He gave them the Bleffings and Mercies of his Pro-
vidence till they forfeited upon them, whence the
Prophet takes Notice of this as their Sin, Pride,
Fulnefs of Bread, and Abundance of Idlenefs was
in her ; he fent in his Providtnce the good Man
Lot to dwell amongft them, by his Example and
Counfels to reclaim them ; and when nothing would
do it, before he would punifh them, he took a
Journey down to them to fee wherher they bad done
altogether according to the Cry of their Sins 5 acting
with all the leifurely Procedure of a wife and mer-
ciful Judge, who had no Pleafure in their Ruin,
but would rather have fpared and faved them, than
have punifhed them in fo dreadful a Manner So
alfo in the Cafe of Pharaoh and his Egyptians :
God had long fuffered them to go on in the Op-
preffion of his People, before he fent Mo/es to re-
fcue them by a ftrong Hand: And when that Time
was come, and he would not longer fuffer his
People to remain in Bondage, he fends Mofes and
Aaron to Pharaoh in a kind and condescending
Manner, defiring he would let the People go before
that he tried the Dint of his Judgments upon him ;
and never did one of the ten Plagues come upon
them without fair Warning of its coming, and a
humble and earned Addrefs made to Pharaoh to
prevent it 5 and ftill the latter Plagues were the
heavieft, that if thofe which were gentler could
have wrought the EfTeft, the more fevere and ruin-
ating ones might have been fuperfeded. And, to
add no more, in the Cafe of the Captivity of the

Children

on Ifaiah xxvi. 9 453

Children of Ifrael to Babylon, and the Ruin of their
Country and Cities that accompanied it : How
long did God forbear them?— And how often by
the Prophets did he forewarn them of this their
Calamity before it came, to fee if by fuch Means
their Ruin could have been prevented ? For as the
Apoftle Peter fays, The Lord is long fuffering, not
•willing that any fhould penjh, but that all Jbould
come to Repentance. So that, I fay, the Providence
of God makes Uk of Mercies and Favours, and
all the j^fcods of Clemency and Forbearance to
reclaim 'wkn from their Sins, before that he try
the Dint of his Judgments upon them. But then

2. When Mercies have been long ufed, and ftill
fail of their EfTe<5t, he applies the laft Remedy, his
Judgments. In this Cafe God deals with Sinners
as Abfolam did with Joab, if I may ufe the Com-
panion, he fent one civil Meflage to him after ano-
ther, but he would not come; at laft he fets on
Fire his Corn-field, to try whether that would bring
him : This Courfe does God take with Men, when
they will not be perfuaded by MefTages of Kindnefs,
by his many Blefiings and Favours, to return to
him, he fends forth among them the terrible Mef-
f'engers of his Wrath, and lets loofe his Judgments
to compel them to return. He would draw us
with the Cords of Love and the Bands of a Man, as
he expreffeth himfelf in the Prophet, but we will not
follow him : And therefore he is forced to turn thefc
Cords intoWhips, and to change the gentle Methods
of his Kindnefs into Ways of Sharpnefs and Severity ;
when Lenitives will not prevail he applies Corrofives ;
and when the lethargick Diftemper of our Souls is
very great and dangerous, he makes Ufe of the
cuping and burning of his Judgments, zndfaves

F 1 $ Men

L

454 SERMON XVIII.

Men even as by Fire, making them undergo & fiery
atrial of Affli&ion. And this is what he has pro-
mifed to do, and what has been the Way and
Method of his dealing in all Ages, namely, when
his Mercies and Favours have proven inefTe&ual
for reclaiming Men from their Sins, and for re-
forming the World, to fend heavy Judgments and
Calamities upon them for producing the Effcd : So
he tells the Children of Ifrael in the xxviii. of
Deuteronomy, over and over again, that in cafe they
(liould prove difobedient to his Will, aa^rcak his
Laws and Commandments, he would ^^Wrall Sorts
of heavy Curfes and Judgments and Plagues upon
them, till they mould either be reformed or ruin-
ed. And to this Purpofe are all the Threatnings
of publick Judgments and Calamities, which we
meet with fo frequently among the Prophets, and
which make up fo great a Part of their Sermons to
the Men of their Days ,• and by which God en-
deavoured to awaken and reclaim them, when his
Mercies and Favours were loft and caft away up-
on them, and not able to produce this Efted : And
particularly with Reference to this Efteft of his
Judgments, he fays Hof v. 15. / will go and return
to my Place till they acknowledge their Offence and
feek my Face, in their Affliction they will feek me
early ; when they are thrown into the Furnace
of Affliction, then they will bethink themfclves,
and come to a Senfe of their Sin in forfaking me,
and be made to feek after me again : Agreeable to
what the Pfalmift obferves of the Children of Ifrael
in the Wildernefs Pfal. lxxviii. 54. IVktn be flew
them then they fought him, and they returned and en-
quired early after God, and they rememhredthat God

was

on Ifaiah xxvi. 9. 455

iv as their Rock and the btgb God their Redeem-
er. For

II. Afflictions and Judgments hare a peculiar
Force aad Efficacy for reforming Men and reclaim-
ing them trom their Sins. When thy Judg-
ments arc in the Earth the Inhabitants of the World
faall learn Right eoujnefs. And now this being the
principal Argument of the Text, I (hall propofe a
tew Things tor the Proof and Illuftration of it,
namely, that Judgments and Calamities have a pe-
culiar Force and Efficacy for retorming the World.
When Abridgments are in the Earth the Inhabi-
tants of tlx World flo all learn Right eoufnejs. And

1. Publick Judgments and Calamities are not fo
common and univerfal as the Mercies and Favours
of Providence, and therefore more awakening to the
Minds of Men. It is in our Nature to be touched
with the very Novelties of Things ; and that which,
when we have been a while acquainted with it,
will be lictle regarded by us, yet when it is new
and furprifing, it will be able to make confiderable
Impreflions on us The Ifraelites, when they firii
law the Manna, were not a little furprifed at it,
they faid one to another what is it ? and no doubc
had a warm Senfe of the Goodnefs and Power of
God in providing them with it ; but when they had
a while ufed it, they not only did not efleem it,
but defpifed and loathed it. So that, 1 fay, the
very Novelty of Things affect us ; and publick
Judgments and Calamities being but fddom and
rarely fent upon Men in the Adminiftration of
divine Providence, this makes them, though there
were nothing elfe in them, more aft'eftiug and a-
wakening to the Minds of Men, than Mercies and
Favours which are conflantly dilpenfed unto them.

F f 4 Men,

4*<* SERMON XVIII.

Men, in a Summer Day, are more fenfiblc of t
Cloud that overcafts ic and makes it cold for a
fhort while, than they are of all the Trad of Sun -
fhine they had before or after it throughout the
Day : And when Men have been enjoying a long
Sun-(hine of Profperity, and fudd en Clouds and
Storms arife upon them ; this fudden Change of
their State gives them a quicker Senfe of the Troubles
and Calamities that come upon them, and makes
their Minds more apt to be wrought upon by them
to Repentance, that, by Means thereoj^^ieir Sins,
which they know do procure their TrowW, being
pardoned, they may recover their former happy and
profperous State.

2. Judgments and Afflictions work upon our
Fear, the prevailing Principle of our depraved Na-
tures. The two great HandUs of our Natures arc
Love and Fear, Mercies are adapted for working
upon the one, and Judgments fur working upon the
other. In this our depraved State, in which Inge-
nuity and Gratitude have fo much left us, and
Self-love fills all the Room in our Hearts, the Prin-
ciples of flavifh Fear have rhe chief Afccndant over
us ; and whatever is apt to (hike us with theTerrour
and Dread of Evil, is moft likely to have Command
over us, to make us do whatever we think will pre-
vent our Ruin, or not do whatfbever we apprehend
to be greatly evil and hurtful to us. And there-
fore when Judgments are denounced or inflicted up-
on ourfelves or others, when we have Reafon to
expect them, or begin to feel them, this gives the
Alarm to Fear, which (lands as the Outguard of
the Soul, whilft Self-love lodges in the Heart, and
makes us bethink ourfelves, and cad about in our
Minds what Way we may beft eleape or be deli-
vered

on Ifaiah xxvi. 9. 457

vered from the apprehended or incumbent Evil.
The Love of God is indeed the moPt worthy and
noble Principle or religious Obedience, but the Fear
of God, as Things now (land with us, is the more
prevailing Principle in the Generality of Mankind.
Now publick Judgments and Calamities awaken in
Men a great Senfe and Fear of God, and fway
them to repent of their Sins and reform their Lives,
that they may no longer provoke that God whom
they are now fenfible it is very dangerous for them
to provoke and offend.

3. Publick Judgments and Calamities fct up Ex-
amples before us of the Evil and Danger of Sin,
and by that Means have an Efficacy to reform the
World, and to reclaim Men from their Sins. We are
fo made as to be much wrought upon by Examples,
and Examples of Terrour and Dread are as effectu-
al as any, human Nature recoils and (hrinks at
them: And when Men confider themfelves as in the
fame Condemnation, deferving the fame Treatment
for their Sins which they fee others meeting with;
or whea they put the Cafe or fuppofe themfelves in
the fame Circumftances with others who fuffer very
hard Things, as Men will very readily and natu-
rally make fuch Suppositions, when they allow their
Thoughts to go out upon the Examples of Terrour
that are fet before them ; this cannot but have a
great Effect upon them, to make them repent of
their Sins, and to reform their Lives, that they
may efcape thefe heavy Judgments which they fee,
for Warning to them, to befal others.

4. Publick Judgments and Calamities, when they
befal Men, bring home to them an experimental
Senfe and Conviction of the Evil of Sin ; and by
that Means difpofc and engage them to Repentance

and

458 SERMON XVIII.

and Rerormation, It is Experience, we fay, that
teacbeth Fools: Thefe who are fo foolifli as tc flight
all the Reprefentaticns that are made to them < f tne
Evil of Sin, and are nothing touched with the
Examples of it in the Experience of others ; yet,
when they Come to fed the fmarting Senfe of ic
themfdves, they will begin to have other Thoughts
of it than they had before, and be convinced how
much it concerns them to get themfelvcs rid of it,
and of all the evil Effects and Confequences of it,
by Repentance and Reformation ot Life. It is
this Experience of the Evil of Sin, that of all
Things elfc, next to the Grace of God, proves moil
effectual to engage Men to repent and amend their
Ways and to turn to the Lord: And therefore in the
parable of the Prodigal, we find that the firft Thing
that brought him to a Senfe of his Folly, and
made him entertain Thoughts of returning to his
Father, was his prefent Wants and extreme Necef-
fi't ies ; When he had [pent all, there arofe a migh-
ty Famine in the Land, and he began to be in Want ;
and be joined himfelf unto a Citizen of that Coun-
try, and. he fent him into his Fields to feed Swine y
and be would fain have filled his Belly with the
Husks that tlye Swine did eat, and no Man gave
unto bim; this his tainting and Pain of Hunger
awakened ferious Confiderations in him, as it follows,
When he came to himfelf, he faid, How many hired
Servants of my Father have Bread enough and to
fpare, and J perijb with Hunger? And then fol-
lows his wife Refolution, I will arife and go to my
Father, and will fay unto him, Father I have fin-
ned againfl Heaven and before thee, and am no more
worthy to be called thy Son, make me as one of thy
hired Servants. In this Parable and Emblem of the

Pro-

on Ifaiah xxvi. 9. 459

Prodigal, is reprefcnted to us the Temper of moffc
Sinners: For till they have fpene that Stock of
Mercies which God hath given them, till they come
to be pinched with Want and ready to perifh, pref-
fed hard with fome Affliction or Judgment, thejl
feldom entertain Thoughts of returning to their:
heaveniy Father. So that by all this it appears that
Judgments and Calamities have a particular Effi-
cacy for teaching Men Righteoufnefs.

5. Publick Judgments and Calamities cut off
many of the Objects, Means and Occafions, and
Instruments of Men's finning, and fo are effe&uai
for reforming the World. Many Times in Time
of publick Calamity, and even fometimes by pri-
vate and perfonal Afflictions, Men have the Defire
of their Eyes, as the Lord tells the Prophet, taken
from them ; fuch Things as they too much loved,
and with too much Fondnefs doated upon, a Wife,
as was the Prophet Ezektel's Cafe ; or Children.
An Eftate, or Flocks or Herds, or Corn, or Sums
of Money, or any other Things which Men have
cither (infully got, or (infully enjoyed ; fuch Things,
I fay, as are the Occafion of Mens Sin, are fre-
quently taken from them in the Time of publick
judgments and Calamities : And as the Obje&s,
fo the Means and Opportunities of their (inning,
arc frequently cut off. Thefe Things which mini-
fler to Men's Luxury, Pride and Covetoufnefs, La-
fcivioufnefs and Intemperance, are frequently taken
away by publick Judgments and Calamities. They
who abufed the Creatures in their Profperity and
Peace, in Surfeiting, Drunkennefs, and riotous Li-
ving, like the Prodigal deftitute of the Neceflaries
of Life, in the Time of Calamities arc often pinch-
ed for the want of Bread, and would be glad of a

Cup

4<5o SERMON XVIII.

Cup of Water to quench their Thirfl : So has it
been in many Inltances, and particularly in the
Siege of Jerusalem and Samaria , and the like. They
who deck themfelves in gaudy and coftly Apparel
unfuitable to their Quality, and are mighty vain and
proud of it, may, in Time of publick Calamity, be
glad of Rags to keep them from the Cold, and to
hide their Nakedncfs ; they who are proud of a
fair Face, may, by a Fit of Sicknefs, have it quite
marred, and the fhreatning accomplished which
was fpoken in Reference to the Daughters of Zion,
Jfaiab iii. from the i<5. Verfe to the End. And as
the Objects and the Means, To alfo the Inftruments
o£ Men's Sin, are many Times cut oft' in the Time
of publick Calamity : They who would not by Mor-
tification cut off a right Hand, and pluck out a
right Eye, have many Times loft both m a literal
Senfe by a Stroke of God's Hand upon them : They
who have employed their Members as Inftruments of
Unrighteoufnefs in the Times of Health and Profpe-
firy, have many Times,by God's Judgments, been dif-
tbled from doing either Good or Evil with thefc rhcir
Members : They who have t unfed the Grace of God
into IVantonnefs, and abufed the Effects of his Boun-
ty into Means and Encouragements of (inning a-
gainfl: him, have many Times, when his Judgments
have been fent abroad upon the Earth, round thefe
Channels of the Divine Bounty, that ufed to flow
with full Streams, quite dry up ; fo as, whatever
was their Inclination, they had not the Means and
Abilities of indulging themfelves in their (inful and
fenfual Courfes as before ; but it has fared with
them as the Prophet fays of the Nobles of Judab,
with refpeft to the Straits of the Siege of Jerufalem%
Jer. xiv. 3. And their Nibles have fent their little

ones
i

on Ifaiah xxvi. 9. 461

ones to the Waters^ they came to the Pits and found
no l¥atety they returned with their Veffels ewpyy
they were ajhamed and confounded, and covered
their Heads, Men, in the Time of publick Judg-
ments and Calamities may be rendered deftitute ofc
all the wonted Comforts, yea and Neceflaries of
Life : One Efted and Confequence whereof will
fureiy be, that thefe Mercies which they want then,
(hall not be abufed by them as fometimes they have
been. So that I fay, publick Judgments and Cala-
mities contribute to the Reformation of the World,
by cutting oft" from Men many of the Objects,
Means, Occafions, and Inftruments of their finning.
6 Publick Judgments and Calamities contribute
to the Reformation of the World, in as much as
they humble the Hearts of Men, take down their
Pride and Arrogance, mollify their Stubbornnefs,
and difpofe them to Repentance. He is a hardy
Sinner indeed that dares to contend with God in
the Way ot his Judgments, and bid a Defiance to
the worft that he can do : Some fuch obftinate
Braves and Defperado's in Wickednefs indeed there
have been, as for Inflance Ahaz, who in the Time
cfhis Diftrefs finned yet more againft the Lord, and
who there has a Brand fet upon him, as a remark-
able and unexampled Kind of Sinner, This is that
King Ahaz% 2 Chron. xxviii. But yet they are not
the Generality, even of habitual Sinners, that are
of this Temper : For unlefs Men be ftrangely aban-
doned of God, and hardened in Sin ; unlefs Sin
has got abfolute Dominion over them, fo as to be
reftrained and controul'd by no Contlderations of
Duty or Intereft ; yea, unlefs their Natures are tur-
ned in a Manner Diabolical, fo as to be capable of
doing nothing but finning j they will, when the

Judgments

41

efiz SERMON XVIII.

Judgments of God come upon them, they will, I
fay. infome Degree bumble themfelves under the
tnigbty Hand of God, and make their Submiflions
to him : Even Abab, for as great and habitual a Sin-
ner as he was, when God threatned by the Pro-
phet to bring great and defolating Judgments upon '
him and his Kingdom, even he humbled himfelf
before God to that Degree, that the Lord takes
Notice of it, and tells the Prophet Elijah, That for
that Reafon he would fufpend for a while the Exe-
cution of the Judgments he had threatned, i Kings
xxi. 29. Seeft tbou bow Abab bumbletb bitnfelf be-
fore me ? Becaufe be bumbletb bimfelf before me, I
will not bring the Evil in bis Days. Yea,

7. Publick Judgments and Calamities engage
Men to call upon God, and to promife and refolve
upon Amendment : To this, the Senfe of Danger
and Suffering, prompts all Men, who have any Senfe
of the Being of a God and a Providence. Thus
from the Di&ates of Nature, the Mariners, in the
jft of Jonah, when like to be fhipwreck'd, cried e-
very Man to his God ; and when they found Jonah
afleep in the Time of fo great Danger, they upbraid
hislnfenfibility, and bid him do as they were do-
ing, IVhatmeaneft thou 0 Sleeper? arife and call
upon thy God, if fo be that God will think upon us
that we pertfli not : And thus alfo when Jonah
came to Nineveh, and intimated the impending
Ruin of the City, Tet Forty Days and Nineveh fball
te overthrown, the King of Nineveh arofe from bis
throne and laid bis Robe from him, and covered
bimfelf with Sackcloth, and fat in Afbes, and caufed
a Fa(i to be proclaimed. Let neither Man nor Beafi
tafle any fbtng, let them not feed nor drink Water,
hit let Man and Beafi be covered with Sackcloth, and

cry

on Ifliiah xxvi. 9. 46$

c r? mightily unto God, yea let them turn every one
from his Evil Way, and from the Violence that is
in bis Hands ; who can tell if God will turn and
repent , and turn away from his fierce Anger, that
we perifh not? So that, I fay, Afflictions and
Calamities put Men upon calling upon God, and
upon refolving upon Amendment, according to
what Elihu fays, agreeable to the Voice of Reafoa
and Senfe of human Nature, Job xxxiv. 31, 32.
Surely it is meet to he faid unto God, 1 have horn
Cbaftifement, I will not offend any more • that which
I fee not teach thou me, if 1 have done Iniquity, I will
do no more. And thus alfo the People of lfrael% as
the Effeft of God's Judgments upon them, are rc-
prefented as exprefling their penitent Refolution of
Amendment, Jet. xxxi. 18. I have futely beatd E-
phtaim bemoaning bimfelftbus, STbou baft cbaftifed
me, and I was chafiifed as a Bullock unaccuftomed
to the Toke ;• tfurn thou me and I fhall he turned*
for thou art the Lord my God. Thus alfo in the
Prophet Hofea, the Church is reprefentcd as the
fame Way aftt&etl, and wrought upon by the Judg-
ments of God to refolve upon Amendment, Hofea
ii. 6. therefore behold J will hedge up thy Way with
ffborns, and make a Wall that Jhe fhall not find
her Paths, and jhe fhall follow after her Lovers,
and floall not overtake them, and foe fhall feek them
hut fhall not find them ; then /hall Jhe fay, I will go
and return to myfirft Husband, for then it was let-
ter with me than now. Thus publick judgments
engage Men to call upon God, and to refolve upon
Reformation and Amendment, and fc> teach tbem
Right eoufnefs. And,

8. And laftly, The Senfe and Remembranee of
thcra keeps Men froip relapfing into thofc Sins for

which

4<*4 SERMON XVIIL

which they have feverely fmarted. It is obferved of
this People of the Jews, that by no Means could
they be kept from Idolatry, or the worfhipping of
falfe Gods, till their Country was ruined by Nebu-
cbadnezar, and the Remnant that furvived the Mi-
feries-of their Country were carried Captive to Ba-
hylon : But this heavy Judgment fo effectually cured
them of their old Difeafe, that ever after they be-
came, of all People on the Earth, the moft averfc
to any Thing that had the left Shew of Idolatry, and
fo they continue to this Day. As we ufe to fay in
a homely Proverb, Burvt Bairns dread the Fire :
They who have gone uirough the Furnace, and
fmarted feverely by the Judgments of God for their
Sins, they will readily guard againft thefe Sins for
the Future, left if they fhould fin any more a worfe
ftbing Jhould befal them.

So that now from all thefe Confiderations it ap-
pears plain, That publick Judgments and Calami-
tics have a peculiar Force and Efficacy for reforming
the World, When thy Judgments are in the Earth,
the Inhabitants of the World (hall learn Righteouf-
nefs. This, I fay, is an Effect wlijph publick Judg-
ments have a native Tendency to produce, tho* I
will not fay that they always and infallibly produce
this Effect ; No, they do not: Sometimes Sinners
ftand Proof againft all the Methods of God's Deal-
ing, whether in a Way of Mercy, or of Judgment
for their Reformation, as in many Inftances might
be fhown, were it to our prefent Purpofe. But yet
I fay publick Judgments have always a native Ten-
dency to the producing this Effect, and commonly
they arc not without considerable Succefs that Way,
and fometimes their Succefs is very extraordinary,
and remarkable, as the feveral foreraentioned Inftan-
ces

on Jfaiah xxiv. 9. 465

ccs declare. For when thy Judgments are in the
Earth, the Inhabitants of the World Jhall learn
Right eoufnefs.

I now come to make Application in a few Infe-
rences. And,

1. If it be fothat publick Judgments are defign-
ed of God, and have a peculiar Efficacy for the Re-
formation of the World; hence we may fee the great
Benefit of them to the World, and the Account we
ought to make of them, namely, even to reckon
them among the Bleilings of Divine Providence. God
is good and does Good ; aV his Works of Creation
and Providence are good from firft to laft : And as
for the temporal Judgments and Afflictions he fends
upon Men for their Reformation, they are nothing
clfc but the wife Methods which the great Phyfician
of the World ufes tor the Cure of Mankind ; they
are the Rods of his School, and the Discipline of
his Providence, that the Inhabitants of the IVorli
may learn Right evufnefs : They are a merciful In-
vention of Heaven to do Men that Good which
many Times nothing elfe will do ; to work that
bleffed Effect upon us, which neither the wife Coun-
cils and Admonitions of God's Word, nor his
gentler and milder Dealings with us ufually can at-
tain. God does not fend Judgments upon the
Theatre of the World for his Sport and Paftime, nor
fet one Part ot his Creation to hurt another for his
own Diverfion ; he does not, like fome of the cruel
Roman Emperors, take Pleafurc to exercife Men
with Dangers, and to fee them play bloody Prizes
before him : Nay he does nothing that isfevere, out
of Humour and Paflion, but his Intent is ftill the
Good or his Creatures. All temporal Evils thafr
arc fhort of Death are properly medicinal j and if
Vol. II. G g wc

Cfi6

SERMON XVIII.

we will fuffer them to have a kindly Operation,
they will work a Cure ; and how grievous and dif-
taftcful foever they be for the prefent, they will
prove Mercies and Bleffings in the Iflue : Upon
which Account David reckons Afflictions among
the happy BlefTings of his Life, Pfalm cxix. 71. It
is good for me that I was afflitfed; and he gives the
Reafon of it, that I might learn thy Statutes. And
Verfe 67. Before I was afflicled I went aft ray but
now have I kept thy irford. So that thoa the Judg-
ments of God are Evils in themfelves, yet they arc
good to us in the Intention of God, and will be fo
too in their EffeCt, unlefs we ourfelves obflrud it,
by our not receiving that Correction and Amend-
ment from them which we fhould do : When thy
'Judgments are in the Earthy the Inhabitants of the
IVorld Jhall learn Right eoufnefs. God defigns
Kindnefs to the Sons of Men, by all thefe Judg-
ments which do not kill them, and cut them off
from the Opportunity and Poffibility of improving
them. Our Condition many Times is fuch as to
require a fevere Way of Proceeding, becaufc no o-
ther Courfe that God hath taken, or can take with
us will probably do us good : We, it may be, have
brought ourfelves into that dangerous State, that
the Malignity of our Diftemper is not to be remo-
ved without violent Medicines, and that cannot be
adminiflred unto us without making us deadly fick :
But ftill, if the Effect be produced and our Cure
wrought, we have Reafon to be thankful to our kind
and skilful Phyfician ; / know, fays the Pfalmift,
that thy Judgments are right , and that thou in faith"
fuhiefs haft afflitfed me.

2. If it be fo that publick Judgments are defign'd

of God, and have a peculiar Efficacy for the Refor-

4 mation

on Ifaiah xxvi. 9. 467

mation of the World, hence we may fee the Reafon
we have to expect Judgments and Calamities. Why
truly never did the World more need Reformation;
never was Sin more univerfal, and grown to a great-
er Height of Impudence, and every other aggrava-
ting Quality, at lead fince the Beginning of the Go-
fpd : We may fay, That the whole World lies tn
Wtckednefs, and that all Flefi? have corrupted their
Ways. Atheifm, Infidelity, monftrous Errors, and
horrible Abominations in Practice, do daily prevail
and fpread abroad ; the Wicked grow worfe and
worfe, and even the Faithful are fore decayed. And
ihall not the Lord vifit for thefe Things ? Shall he
not be avenged on fuch a Generation as this ? May
he not juitly fay, as of thefe of old, Ifaiah i. 24. Ahy
1 will eafe me of mine Adnjerfaries , I will avenge me
of mine Enemies. Indeed the Providence of God
feems to be concerned for its own Vindication, left
Men mould be tempted to fay, God hath forfaken
the Earth, the Providence of God, I fay, feems to
be concerned to interpofe in fome fhort Time, and
in fome very remarkable and effectual Manner, for
reforming the World ; and for recovering, I (hall
not fay the Power, but even the Credit of Religion,
which is fo near being loft in thefe our Days, which
arc to be accounted the very Dregs of Time.

3. Hence we may fee the Ufe we ought to make
of Afflictions and Judgments when they come,
namely to be reformed by them : When thy Judg-
ments are in the Earthy the Inhabitants of the
World wtU learn Right eoufnefs. We lhould enter-
tain, and even welcome Judgments and Afflictions
for this good End ; we mould reflgn ourfelves to the
Difcipline of Providence ; we fhould hear the Rod
*nd hint that has appointed it, and, in the Time of
G g 2 Afflictions

4<$ SERMON XVIII.

Afflictions and Calamities, fearcb and try our Ways,
and turn unto the Lord. This is to make the Judg-
ments and Afflictions which God fends upon us
reach their true and defigned Effect ; this is to let
our Phyfick operate throughly upon us, for the fpi-
ritual Good and Advantage of our Souls ; and this
is the Way to prevent the further Progrefsof Afflic-
tions and Judgments: For when God has once
reached his Defign by them, he will lay them a-
fide and remove them, according to the Perfwafion
which that People had, in the vi. of Ho/ea ver. j , 2.
Come and let us return unto the Lord for he hath
torn and he will heal usy he hath (mitten and he
will bind us up ; after two Days will he revive us. in
the third Day be will raife us up> and we /hall live
in bis Sight. God does not afflct for Afflicting's
fake ; He does not affliff willingly, nor grieve the
Children of Men : If the Sight of his brandiftied
Sword, or the fmallefl: Touch of its Edge, make the
Sinner furrcnder and cry for Quarter, he puts it up
again in its Sheath ; he feldom draws it, and foon
(heaths it when he has drawn it. And, which is
the greateft Advantage of all, by our thus impro-
ving temporal Judgments, they may become the
Means of preventing the miferable and unfpeakable
Torments of a long Eternity ; if our temporal
Judgments awaken us, and make us repent and
flee to the Blood of Sprinkling for Pardon, they hap-
pily refcue us from the Way to endlefs Miferies, and
fet us in the Way to eternal Life : Which when we
have obtained, we (hall, with thankful Hearts, blefs
God for thefc Afflictions and Judgments which firft
flopt our (inrul Carrier, and made us face about to
God, and to our own everlafting Happinefs. Let
us therefore verify the Text in oux own Practice, and

when

on Ifaiah xxvi 9. 469

when God fends Afflictions and Judgments upon
us, let us learn the Lcffon they teach us, even Re-
pentance and Reform at ion : For when thy judg-
ments are in the Earth, the Inhabitants of the
World Jhall learn Rtghteoufnefs. Tho* (till I muft
fay, it were better for us to do this by way of Pre-
vention, and to learn the Lcflbn of Divine Judg-
ments by Anticipation, and to re^eot and amend
our Ways before Judgments come : For thereby
we may either prevent their coming, or have them
faactiiied and fweetned to us when they come. A
religious Difpolicion of Soul, being that only which
can bear Afflictions and Judgments, with any
Meafure of true Acquiefc.nce or Comfort : Better
were it for us, when God fliakes his Rod, to re-
ceive Admonition, and to return to our Duty, than
to wait till he lay it on ; for this would be both a
Sign of more Ingenuity, and, as I have faid, mighc
prevent our fmarting by it at all. But then,

4. And laftiy, If it be fo that publick Judgments
are defigned or God, and have a peculiar Efficacy
for the Reformation of the World ; hence we fee
how defprrate their State is, whom even the Judg-
ments of God are not able to reclaim : They are
refolute and hardy Sinners indeed who thus hold it
out againft God, and will neither be win by his
Mercies, nor yield to his Judgments. But will
they be able dill to hold it out ? Can thine Heart
endure, or thine Hands be ftrong in the Day
that the Lord deals with thee ? Do ye provoke
the Lord to Jealoufy? Are ye ftronger than he ?
Can ye dill iiand the Dint of his Judgments, and
refift the Force of his Wrath ? Oh! no, no, Who
knows the Power of his Wrath ? Let the Potfheards
of the Earth ftrive together, but 1st not Man contend
G g 3 with

470 SERMON XVIII, &c.

With his Maker. God will be Cure at laft to have
the Vi&ory, and to overcome the Stubbornnefs of
Sinners, and therefore he tells that People , in the
Prophet AmoSy iv. 12. That becaufe they had flood
Proof againft fomany former Judgments there enu-
merated, he was refolved co go on in punifhing
them, and bids them to exped it, and prepare
themfcives for it; ^therefore this will 1 do unto tbee,
and becaufe I will do this unto thee, prepare to meet
thy God, O Jfrael. When God hath begun to pu-
nifh, he will go on to make a full End, except Sin-
ners flop him by Repentance and Amendment : For
he will wound the Head of his Enemies, and the
hoary Scalp offuch a one as goes on in his Zrefpaf-
fes. O therefore let us beware of flruggling with
God or his Judgments, let us beware of bidding a
Defiance to them, that is, to make purfelvcs like
Ahaz, whom I mentioned before, and of whom 'tis
faid, as a perpetual Brand upon him, That in the
Time of his Difirejs he trefpaffed yet more againft
the Lord, this is that King Ahaz, 2 Cloron. xxviii.
22. Let us beware or joining ourfelves with the
Defperadoes of this Sort, whom God will humble
in fpight of all their Stubbornnefs ,• but humble
them fo as they (hall never rife, humble and crufh
them with the infupportable Weight of his ever-
lafting Vengeance : But let us, when Afflidion and
Judgments come upon us, either alone or in com-
mon with other Men, let us improve them accor-
ding to the End and Defign of Divine Providence
in fending them, even for reclaiming us from our
Sins, and making us reform and amend our Lives.
When thy Judgments are in the Earth, the Inhabi-
tants of the World (hall learn Right eoufnefs.

S E R-

471

SERMON XIX.

ISA IAH XXVI. IO.

Let Favour be [hewed to the Wicked% yet
will he not learn Righteoufnefs^ in the
Land of Uprightnefs will he deal nn-
juftly^ and will not behold the Maje/fy of
the Lord.

N the Words immediately prcceeding,
ourProphet,asyou hadOccafion to hear
tells, that as the divine Judgments are
de(igned,fo they have a peculiar Effica-
cy for ret'owning the World : To con-
firm whicn he adds in the Words now read, that
the divine Mercies and Favours are commonly
loft and caft away upon habitual Sinners, and not
able to produce that Effect ; but on the contrary,
that they are abufed by them as an Encourage-
ment to continue and go on in their firiful Courfes,
without anySenfe or Dread of the Divine Majefty.
Let Favour be Jbewed to the Wicked, that is, tho*
God mercifully fpares wicked Men, as the Word

C g 4 in

471 SERMON XIX.

in the Original imports, though he forbears to pu-
nifh them, and heaps Favours upon them • yet will
they not learn Right eoufnefs ; yet this mercitul and
gracious Way ot dealing towaids them will not re-
claim them from rheir finful Courfes, and make
them become religious and good ; nay, in the Land
of Uprigbtnefs will he deal unjufth, place a wicked
Man in whatever advantageous Circumftanccs for
making him religious you will, it will dill be with-
out Effect as long as he is kindly and mercifully
dealt withal. /;/ the Land of Uprigbtnefs be will
deal unjiiftly, the Meaning is, that tnough wicked
Men enjoy all other Advantages to make them be-
come rdigious and good, though they live in a
Country where the Will of God is fufficiently
known, and where they arc furnifned with all pro-
per Means conducive to the making them good;
fuch as the Land of Jndea was before their Capti-
vity to Babylon, and which is therefore here called
the Land of Uprigbtnefs ; though wicked Men live
in fuch a Land, amidft a People making a Profef-
fion of the true Religion, and even giving Ex-
amples of it in their Practice : Yet thefe and all
other Means will prove ineffectual to the making
them truly good, fo long as they are kindly dealt
withal ; in the Land of Uprigbtnefs be will deal
unjuftly, he will ftill go on irreclaimable in his fin-
ful Courfes, in fpite o\ all Means that can be ufed
to the contrary. And will not heboid the Majefty
of the Lord, that is, will not advert to the infi-
nite Majefty of that God he fins againft, nor (land
in Awe of him ; but fhakes off all Fear and Dread
of him, as long as he forbears him, and deals kind-
ly and favourably towards him. So that you fee the
Import aixl Scope of thefe Words is plainly this,

That

on Ifaiah xxvi. 9. 475

That the Mercies and Favours of God, which,
through his Forbearance, he bellows upon wicked
Men/are commonly fo far from reclaiming them,
that rhey embolden them in Sin, and make them
go on more refolutely and daringly in their evil
Courfes without any Awe and Dread of God.
Let Favour be JJjewed to the Wicked, yet will be not
learn Right eoujhefs, in the Land of Ufrigbtnefs
will he deal unjufily, and will not behold the Maje-
fly of the Lord.

In handling of this Argument I fliall, I. Prove
that the Mercies and Favours of God are loit and
caft away upon habitual Sinners. II. I (hall account
a little tor ir,or mow how it comes to be fo. III. I
ftwll reprefent the Sin and danger of fuch a Prac-
tice, or of making fuch an Abufe of the Mercies
asid Favours of God, as not to be reclaimed by
th-m, but rather encouraged and emboldened in
Sin. IV I fhall make Application.

I. I lhall prove the Truth that the Mercies and
Favours of God beftowed upon wicked Men, are
commonly fo far from reclaiming them> that they
embolden them in Sin, and make them go on
more refolutely and daringly in their evil Courfes, )•.
without any Awe and Dread of God. And this
will appear plain from many Inftances of this Kind
recorded in Scripture : I mention a few of them.

1. The old World, or thofe Generations of Men
that lived before the Flood, they enjoyed the World
in its Prime and Verdure; they were long lived,
vigorous and ftrong, fome of them of gigantick Size
and Strength, and no doubt were in a Manner over-
flowed with the Fruits of the Earth before that the
Flood brought Barrennefs upon it. And what was
the Effect of this Opulency, or the A bundance or

Mercies

474 SERMON XIX.

Mercies they enjoyed, bur their growing daily worfc
and worfe, til] God faw that the tt'ickednefs of
Man was great on the Earth \ and that every Ima-
gination of the thoughts of his Heart was only E-
*vtl continually ; and it repented the Lord that be
bad made Man on the Earth, and it grieved bint
at his Heart ? And when God out or Compani-
on to them, and to (how how loath he was to
bring Ruin upon them, gave them a Term ^>f an
hundred and twenty Tears to repent in, and made
Noah become a Preacher of Right eoufnefs to them :
Yet this his Compafli n and Forbearance was
wirhout Succefs; for they (till went on in their
Wickednefs, till at lafl God brought the Flood of
Waters upon them.

So alfo in the new World, or the Ages after
the Flood, when Men again were mukipiicd on the
Earth; though they had both the Warning of the
dreadrui Difafter that had befallen their Predecef-
fors, and enjoyed all the BleiTings that the beft
and raoft fertile Climate in the World could afford ;
though God, to the Fruits of the Earth hath added
the Ufe of Fle/h for theii Suftenance ; tho' he had fe-
cured them againft a fecond Deluge by a Cove-
nant, and a vifible Symbol or Pledge of it in the
Rain how; though they had the Happinefs of liv-
ing in one joint Society, and fpsaking all one com-
mon Language : Yet thefc Mercies were fo far
from making them pay a due Regard to Heaven,
that they were thereby emboldened by a mid At-
tempt to entcrprize the invading of Heaven, by
building a City and a tfower, whofe Top, as they faid,
might reach unto Heaven ; and nothing would have
retrained them unlefs God had come down and
confounded their Language.

In

on Ifaiah xxvi 9. 475

In like Manner it fell out with the Cities of &-
dom and Gomorrah; God gave the Bleflings of his
Providence to the Inhabitants of thofe Cities till
they furfeited upon them, when the Prophet, as I
was faying laft Lord's Day, takes Notice of this as
the Sin of Sodom, Ezek. xvi. 49. that Pride, Fttl-
nefs of Bread, and Abundance of Idlenejs was in
her; their Country was one of the mod fertile
Spots on the Face of the Earth, whence it is com-
pared to the Garden of the Lord, Gen. xiii. 10 $
Lot by the Providence of God was fent to dwell
among them, by his Counfcls and Example to en-
deavour to reclaim them : And yet notwithftand-
ing of all this the Men of Sodom, *tis faid, were
wicked and Sinners before the Lord exceedingly.

So alfo the Inhabitants of the Land of Canaan :
Though they had all the earthly Advantages and
Bleflings that Heaven or Earth coujd beftow upon
a Per pie, they dwelt in a Land that flowed with
Milk and Honey ; and befides had many other Ad-
vantages : Yet this their full Cup of Mercies ferv-
ed only to the filling up the Cup of their Iniqui-
ty, for which God at laft poured out the full Cup
of his Wrath upon them.

Yea the Children of Ifrael themfelves, both whilft
in the Wildernefs and when afterwards poffefl of
the Land of Canaan, arc Inftances of this, that
Mercies conferred upon Men wickedly difpofed, do
not reclaim them, but are by them abufed to the
emboldning of themfelves in Sin. As to their A-
bufs of Mercies whilft in the Wildernefs, we have
a remarkable PafTage touching it in that Song of
Mofes, Bent-, xxxii. from Vefre 10. to ip. And as
to their Behaviour whilft in the Land of Canaan,
from their firft Settlement dawn to the Captivity,

thcic

47(5 SERMON XIX.

their whole Hiftory (hews how much and how often
they abufed the Mercies of God into an Encourage-
ment to fin againft him : Whenever they were in a
profperousState,and had Peace and Rcfpite from their
Enemies, they revolted from God and fell a v. ay into
the Worfhip of falfe gods ; whence are all thefc
Complaints of the Prophets concerning their un-
worthy and bafe Behaviour of this kind, particu-
larly Jer. ii. from 5 to 8 and $r. And Hojea
ii. 8. For [he did not know that I gave her Com
and Wine and Oil, and multiplied her Silver and
Gold which they prepared for Baal. And thus they
abufed the Mercies of Gcd, notwithstanding all the
other Advantages with which they were turnifhed
to make them a& a better Part, notwithftanding
the Law and Statutes of the Lord which they had
in their Hands, notwithftanding the folemn Rites
of the Divine Vv\ rihip which were performed among
them ; notwithftanding the (landing Miniftry of
the Priefts and Levites, and the extraordinary
Function and Meflages of the Prophets, and all
their Sermons and Difcourfes to them ; notwith-
ftanding of their being in Covenant with God, and
their lying under many peculiar Obligations to him,
and their having the Counfels and Examples of fuch
as were truly good to admoniih them of their Er-
ror, and to teach them to do otherwife. So that
well was the Text verified in them, I mean in the
Generality of them, Though Favtur be jloewed to
the [licked, yet will he not learn Kighteoufnefty
in the Land of Upright ne ft will he deal unjufilyy
and will not behold the Majefty of the Lord.

I might add a great many more Inftances to the
fame Purpofe, both of Men or Nations in general,

and

on Ifaiah xxvi; io. 477

and of particular Perfons, but thefc I think may fa-
tisfy. I proceed thereiore in the

II. Place, To account for this Matter, or to fhow
how it comes to be fo, that the Mercies and Fa-
vours of God ate thus mifimproved by wicked
Men. And

1. It proceeds from the Corruption of Mens.
Natures in general, and their Want of Ingenui-
ty and the Principle of Gratitude in particu-
lar. Man's Nature is wofully corrupted, but in
no Inftance, perhaps, has the Depravation gone
deeper than in this, the Lofs or Want of an inge-
nuous and grateful Senfe of the Mercies and Fa-
vours of God. This may be accounted not only a
Part, but, as it were, the very Source and Inlet of
the Depravation of human Nature, yea and of all
Sin : For if it had not been for Want or Lofs of
this Principle in the firft Place, neither Man who
was in fo happy a State as that which he enjoyed
iq Paradife, furrounded with all the Bleffings and
Favours of his Maker, nor the Angels that fell,
who were in a far more glorious and excellent
State in Heaven, could ever have apoftatifed from
God, nor rebelled againft him. But aflbon as this
Principle of Gratitude funk in their Minds, then
they funk into all Manner of Sin and Wickednefs:
It was this that firft fprung the Lake, and then a
Flood of Corruption and Wickednefs broke iaj
upon their Natures. And this leading Part o?
human Corruption (till prevails with Men, anc
makes them fhamcfully infenfibte of, and unthank-
ful for the Mercies and Favours of God beftow/d
upon them : Yea by Means of this, they are made
to abufe his Mercies and Favours into Encourfje-
ments to Sin againft him ; Let Favour be /haued

/ **

ft% SERMON XIX.

to tbe Wicked, yet wiU be not learn Rigbteoufnefs,
in the Land of Uprigbtnefs be will deal unjuftly,
and wiU not heboid the Majefty of tbe Lord. An
infcnfible, thoughtlcfs Forgetfulnefs of the Mercies
and Favours of God, ft ill, I fay, prevails in the
Minds of Men, and is the Caufe of their having
no Effed upon them to reclaim them from their
Sins, and to make them obedient and dutiful to
God : Whence it is, that the Prophet at once re-
folves the Wickednefs of Men into this as the
Caufe of it, and appeals to Heaven and Earth to
witncfs againft the monftrous Ingratitude and Tur-
pitude of fuch a Behaviour, as being worfe than
what even the Brutes exprefs ; If a. i. 2, 3. Hear,
O Heavens, and give Ear, O Earth, for tbe Lord
lath fpoken ; Ibave nourifhed and brougbt up Chil-
dren, and tbey have rebelled againft me; tbe Ox
knoweth bis Owner, and tbe Afs bis Mafter's Crib,
tut Ifrael dotb not know, my People doth not con-
sider : They do not confidcr who is their Benefactor,
and what Effe&s my Benefits and Favours fliould
have upon them. In like Manner, the Apoftlc
Paul imputes the Wickednefs of Mens Lives to
their Infenfiblenefs of the Mercies and Favours of
God to them, Rom. it 4. Or defpifeft tbou tbe
Ricbes of bis Goodnefs, and Forbearance, and Long-
fuffering ; not knowing that tbe Goodnefs of God
teadetb tbee to Repentance ? But after tby Hard-
iefs and impenitent Heart, treafureft up to tby felf
Wrath againft tbe Day of Wrath, and Revelation
qtbe righteous Judgment of God. So that I fay
Ingratitude is one great Caufe of this raonftruous
Abufe or the Divine Goodnefs by wicked Men.

i That the Mercies and Favours of God to
Sintrrs, inftead o{ reclaiming them from their Sins,

do

on Ifaiah xxvi. 10. 6ft$

do rather encourage and embolden them in them,
proceeds from this, that the Mercies and Favour*
of Providence, it there be not Grace in the Heart
to make a right and fan&ified Ufe of them, do
naturally minifter to Mens Lufts, and contribute
to their being every Way more licentious and ex-
travagant in Sin. When Men have an ungoverned
Inclination to Sin, the Benefits and Favours or Pro-
vidence furnifh them out for it ; they arc as Fewci
to the Fire, fomenting their vitious Inclinations as
well as affording them Matter to work upon :
Not that they are fo of Ncceffity, or from the Dc-
fign of God in giving them, but this is the Abufc
that wicked Men make of them. If the Inhabi-
tants of Sodom had not lived in fo fertile a Coun-
try, and enjoyed fo many of the Favours of Pro-
vidence, they had not perhaps been fo wicked as
they were : For it is moft certain, that Plenty and
Abundance, of all external Bleflings, minifter to
Mens Pride, Luxury and Idienefs, and Riot, which
were the Sins of Sodom. And even of good Men it
is to be obferved, that it is far more difficult for
them to behave well in Profperity than in Adver-
(ity : And whence does this proceed, but from this,
that Mercies and Favours minifter to Mens Lufts,
and add Fewel to their fintul Defires, of which
there are but too many even in the beft of Men ?

3. Mercies and Favours, efpecially when enjoyed
in any long and great Abundance, effeminate
Mens Minds, and make them unapt for forming
any manly or virtuous Refolutions, or undertaking
any noble *nd worthy Enterprifes : This is obferved
us a common Effect of Plenty, and of that Peace
and Eafc, and Luxury that attend it ; Hannibal
teft his victorious Army by Carrying it unto Capua9

and

480 SERMON XIX.

and allowing his Soldiers, before enured to Hard-
jhips, to indulge themfelves in the effeminating
Pleafures of the Place; the Roman Valour, as well
as Virtue, daily decay 'd, after they became ac-
quainted with the Wealth and Luxury of the
Countries they conquered. And even fo too is it
as to religious Refolutions and Enterprifes ; when
Mens Minds have been effeminated with the Eafe
and Luxury that is the common Attendant of
Plenty, or an Abundance of the Mercies and Fa-
vours of Providence, they are rendered incapable of
refolving or entcrprifing any Thing in a religious
Way, for the Glory of God or the Good of their
own Souls : The long Enjoyment of Mercies en-
ervates their Minds, enfeebles their Spirits, and
wraps them up in a fupine Sloth, which is a Kind of
Fetters by which they are rendered incapable of
doing any Thing for God or their own Souls.
Hence it is obferved, as I hinted before, that Re-
ligion profpers bed in Adverfity, and C h rift ian fry is
calculated for a fuffering State ; becaufe this roufes
and awakens Mens Spirits, as Profperity and Eafe
diffolvcs and finks them.

4. Mercies and Favours encrcafe the Security
and Prefumption of wicked Men ; and for that
Reafon, are fo far from reclaiming them, that they
embolden them in their Sins. When they find many
Favours attending them in their finful Ways, they
are either made to have no Thoughts at all of what
may follow, or elfe to think that there fhall be no
Change of their State, but that Things fhall go on
in the fame pleafant Tenor as they now find them
doing: Either they are made altogether thought-
lefs about Confequences, or do flatter themfelves
with a fond Conceit that it (hall never be other-
wife

on Ifaiah xxvi; 10. 481,

Wife with them, which greatly encreafes their Se-
curity and Prefumption, whilit they thus put the
evil Day far away from them, and cry Peace, Peace,
to themfelves, tbo' they walk after the Imaginations
of their own Hearts. Gr elfe, which equally en-
creafes their Security and emboldens them in Sin,
whilft they find many Mercies attending them in
their finful Courfes, they are made to entertain very
vile and unworthy Thoughts of God, as if he did
not fo much hate Sin, as is commonly faid, nor
would be difpleafed at them tor it, feeing by his
Providence he has conferred his Favours fo bounti-
fully upon them whilft they continue in the Practice
of it. And this is the true Language of many
Mens Hearts* whilft they are allowed to profper in
a (inful . Way, according to that Reprehenfion he
gives to Sinners upon this Account, in the 1. Pfalm,
<ver. 21. Thefe things thou haft done, and I kept
fileuce, thou haft done thefe Things, viXi all the
abominable Practices mentioned in the foregoing
Verfes ; And I kept Silence, thou thougbteft that 1
was altogether fuch a me as thy felf. So that, I
fay, Mercies and Favours- encreafe Mens Security
and Ptefumption, and that emboldens them in Sin^
and makes them go on more refolutely in evil Ways.
When Men have long enjoyed Mercies, they are
very apt to think there fhall not be any Change of
their State, even thoJ God does exprefly threaten
it, or tell them of it : An Inftance of this we have
in the Inhabitants of Sodom and Gomorrah, befide
many others of which you may, have Occafion to
hear : Lot warned his Sons in Law of the impend-
ing Ruin of the Place, and advifed them to flee for
their Life, but be feemed to them as one thai
Vot. II. H h mocked :

#i

SERMON XIX.

luoched: And in the 23d Verfc of that xix. Chapter
of (?*»*/&, which gives an Account of the dirc'ul
Overthrow of that wicked Place, 'tis faid the Sun
was rifen upon the Earth when Lot, being thruft
out of Sodom by the Angels, entred into Zoar ; the
Sun was rifen upon the Faee of the Earth ; why,
no doubt Lot's Sons in Law, and the reft of the In-
habitants in Sodom were expe&ing as fair a Day to
ihine upon Sodom as any before ; fuch was their Se-
curity, when behold, as it follows in the 24th Verfc,
*£he Lord rained upon Sodom and Gomorrah Brim-
ftone and Fire from the Lord out of Heaven. They
had been accuftomed to Mercies^ and wont to en-
joy good Days, and they would not exped any
other. So that, I fay, Mercies beftowed upon the
Wicked increafe their Security, and fo embolden
them in their Sins.

5. Mercies and Favours facilitate and forward
die Practice of Sin, unlefs Grace reftrains and make
the Ways of Sin more fmooth and flippcry. When
Men meet with Good in the Way of doing Evil,
this encourages them to do more and more Evil ;
and the Mercies that are caft in their Way, are fo
many Baits and Temptations to make them run on
more violently in their finful Courfes. To which
may be added in the

6. And laft Place, That Satan the Enemy of
Mens Souls co-operates and joins the Force of his
Temptations, to make the Mercies and Favours of
God ineffectual to reclaim them from their Sins,
but rather to encourage and embolden them in their
evil Courfes. He will not be wanting to fuggeft to
Men, that the Advantages they enjoy are annexed
to their finrul Ways, that they are not fo readily
to be got by any other Means : That thefe who go

4 over

on Ifaiah xxvi. 10. 483

otcr from him to the other Side, and make Reli-
gion their Choice, have but few of the Bleffings of
Providence attending them ,• that they are not the
Men who profper in the World, that the Ways of
Sin are iweet and pleafant Ways ; and that he
who would have much good Luck to follow him,
muft not be one of an over-nice and fcrupulous Con-
fcience. This, I fay, Satan is ready to fuggeft to
Mens corrupt and deceitful Hearts, which arc
ready enough to entertain fuch Suggeftions, in or-
der to their not being wrought upon by the Mer-
cies and Favours of God to repent of their Sins,
but rather to be emboldened by them, and to be
daily more and more hardened in their wicked
Courfes ; Let Favour bejhewed to the Wicked, yet
will be not learn Right eoufnefs ; in the Land of
Uprigbtnejs will be deal unjuftly, and will not
heboid the Majefty of the Lord.

I come now to the tfhird Thing propofed, which
is to reprefent the Sin and Danger of fuch a Practice,
or of making fuch an Abufe of the Mercies and
Favours of God, as not to be reclaimed by them,
but rather encouraged and emboldened in Sin. And
this will appear if we confider fome or the Aggra-
vations that cloth it. As,

1. That it is a Contradiction and an Affront to
the Goodnefs of God, the bleffed Source of all
thefe Mercies and Favours that are beftowed upon
Men for reclaiming them from their Sins, and making
them become religious and obedient to the Will of
God. God is goody and does good. His Goodneis
is the faireft Perfection of his Nature, his chief Ex-
cellency ,* and therefore when Mofes defired a Sight
of his Glory, he anfwered that he would make all
bis Gwdnejs fafs before bint, intimating that his
H h a Goo4-

484 SERMON XIX.

Goodnefs is his greateft Glory. Now God expe&$
that his Goodnefs ftiould be eiteemed and honoured
by Men ; and forthat End he exercifes it towards
them, requiring them to anfwer the proper Ends
and Demands of it, one of the chief of which is,
that they Jhould thereby be led to Repentance : But
when, infeead of doing fo, they quite renverfe the
Ends of his Goodnefs ; when, inftead of being led
to Repentance, they are rather led from it, and
abufe his Goodnefs and Patience into an Encourage-
ment to continue in Sin ; O how ftrongly do they
contradict and affront his Goodnefs by fuch an un-
reafonable Procedure, and turning of Things upfide
down ? Do we thus requite the Lord ? 'Tis the
Goodnefs of God that loads Men daily with its
Benefits, and* in Gonjundion with thefe, ufes all
Sorts of obliging Methods and Arts to reclaim
Men from their Sins. Whence he is reprefented in
Scripture as addreiling Men in the moft paflionatc
Manner, and vehemently urging to Repentance and
Amendment, Deut. v. 2$>. O that there were fucb
an Heart in them, that they would fear me and keep
all my Commandments always, that it might he well
with them and with their Children for ever : And
Deut. xxxil 2p. O that they were wife, that they
tmderfiood this, that they would confider their latter
End! And Ezek. xxxiii. 11. As I live, faith the
Lord, I have no Pleafure in the Death of the
Wicked, but that the Wicked turn from his tVay and
live : He is reprefented as inviting and expoftulat-
ing with Sinners in the moft prefling and importu-
nate Manner for that End, xum ye, turn ye from
your evil Ways ; for why will ye die, O Hou/e of
Jfraell All thefe are the Methods of the Divine
Goodnefs, in Conjun&ion with the many Mercies
4 and

on I/aiah xxvi. 10. 485?

and Favours of his Providence, which he u(ls to
reclaim them from their Sins, and to lead them to
Repentance ; bellowing his Word, his Miniftry and
his Ordinances upon them for the fame End ,• and
mercifully (paring them, and waiting upon them
till they come to a better. Mind • And oh ! what
obftinatc Contradi&ion to the Divine Goodnefs is
it, when all thefc Methods and Means fail of their
Effcd, and there is ftill Reafon for faying of Men,
as in the Text, Let Favour bejhewed to the Wicked,
yet will he not learn Righteoufnefs 5 in the Land of
Cfpnghtnefs will he deal tmjufily, and will not behold
the Majefly of the Lord. The Apoftle, Heb. x. 29.
fpcaks of the Sin of thefe who do Defpite to the Spi-
rit of Grace, as very great : Surely for Men to do
Defpite to his Goodnefs, to abufe the Mercies of
God's Providence, and the Motions of his Spiric
and Grace, muft needs be very criminal.

2. To abufe the Mercies and Favours of God,
to embolden our felves in Sin, is the Height of mod
horrible Ingratitude to the Goodnefs of God, which
defer ves the bcil Returns at our Hands.

3. To abufe the Mercies and Favours of God,
for encouraging our felves in Sin, muft be very cri-
minal, in as much as it breaks down one of the
ftrongeft Hedges and Fences of the Divine Pro-
vidence to keep us from running on in the Way to
Deftruction, and to keep us from evcrlafting Mi-
fcry and Ruin. What more proper to reftrain a
rational Creature from running into an outragious
Rebellion againft God, and hurrying himfelf for-
ward into cverlafting and intolerable Mifery, than
the Goodnefs and Mercy of God courting him at once
into Obedience and Happinefs ? How criminal
then and mad a Thing muft it be to abufe this

rill 3 falutary

48<5 SERMON XIX.

{alutary Medicine, fo as to turn it into Poifon, and
to break through fo ftrong a Fence fet up on Pur-
fofe to prcferve us from Ruin ?

4, To abufe the Mercies and Favours of God mufl
be very criminal, becaufe it makes the Providence of
God minifter to the Sins of Men. God cannot
but hate Sin, as being a Contrariety to his PerT
feftions and Laws : But when Men take Encourage-:
ment from his Mercies and Favours to fin againfl
him, they make his own Mercies militate againfl
him, and make his Goodnefs fubfervient to their
Wickednefs ; and make that which he defigns for
making them better, contribute to a quite contrary
Efleft, the making them worfe ; they make even
the Divine Goodnefs fubfervient to their Wicked-:
nefs, a moil horrible and impious Abufe of it furely.

j. To abuie the Mercies and Favours of God.
to encourage our felves in Sin, is a Pra&ice which,
if continued in, makes the Guilt of Men more at-
trocious and criminal, in one Refped:, than that
of the Devils can be. They indeed were fhamc-
fully ingrateful to their Creator, who placed them
in (o glorious and happy a State, when they firft
entertained a Thought of rebelling againfl him :
But after their firft Revolt, they were no more
capable of finning againfl the Goodnefs of God,
becaufe it was no more exprefled to them ; they be-
came immediately the Objeds of the Divine Ven-
geance, and are referved in everlafting Chains un-
der Darknefs, to the judgment of the great Day%
without any Hopes of Relief for ever, But we,
after we firft trefpaffed againfl the Goodnefs of
God, have it ftill continued towards us, are pur-
fued daily with the kind Expreflions and Effedts of
it, inviting and courting us to return to our Duty,

on Ifaiah xxvi. 10- 487

that fo this Goodnefs of God may make us com-
pleatly and eternally happy : And therefore, it wc
are not win and gain'd by it, but rather take Encou-
ragement from it to go on in Sin, we render our
Guilt, in that RefpeS, more criminal and attroci-
ous than that of the apoftate Angels can be.

So that now from all this it is plain, that it is a
very finful Pra&ice for Men to make fuch an Abufe
of the Mercies and Favours of God, as not to be
reclaimed by them, but rather encouraged and em-
boldened in Sin. Let Favour be Jbewed to the
Wicked, yet will be not learn Rigbteoufnefs ; in tbe
Land of Uprigbtnefs will be deal unjuftly, and will
not heboid tbe Majefty of tbe Lord.

I now come in the Fourtb Place to make Appli-
cation in fome Inferences. And,

1. If it be fo, that the Mercies and Favours of
God, which, through his Goodnefs and Forbear-
ance, he bellows upon wicked Men, arc commonly
fo far from reclaiming them, that they embolden
them in Sin, and make them go on more daringly
and refolucely in their evil Courfes; then hence wc
may fee the ftrange Perverfcnefs of the Tempers of
Men, and the deep Corruption of their Natures,
which can turn the greateft Goodnefs to the Difho-
nour of the Author of it; and pervert the mod pre-
cious Means of Repentance and Reformation, into
the Inftruments of obftinate Difobedience and Re-
bellion againft their rightful and moll gracious So-
vereign. Let Favour bejhewed to tbe Wicked, jit
will be not learn Rigbteoufnefs, in tbe Land of Up-
rigbtnefs will be deal unjutlly, and will not heboid
the Majefty of tbe Lord. O ! how much are Men
loft to all Senfe of Ingenuity and Gratitude, that can
refill the Force of all the Mercies and Favours of

IJ h 4 God,

•48S SER-MO N XIX

God, and not be fwayed and influenced by them
to the Love of that God who is fo kind and graci-
ous to them ? Even Saul, for as little Honour and
Gratitude as he had, could relent, when he heard
the Voice of David, and was fenfibk how he had
fpared his Life when he'had a fair Opportunity of
taking it away, He lift aphis Voice and wept, 1 Sam.
xxiv. 16. Yet our hard Hearts ftand it out, and'
won't relent, nor entertain any Thoughts of making
better Returns to our merciful and gracious God*

2. Hence we may fee the Danger of a profperous
State to Men, if it be not fan&ified : The more
they have of Mercies,' the more are they in hazard
of being carried off from God and their Duty to
him. Men are apt to envy the Profperity of the
Wicked, even good Men will find thcmfelves under
a Temptation of this Kind ; holy* Afaph fays of hira-
felf, Pfal lxxiii. 2. But as for me' my Feet were
dlmoft gone, my Steps bad well nigh fl'tpt ; for 1 was
envious at the Foolijb,- when I Jaw the Profperity of
the Wicked. But ' truly profperous Wickednefs, or
a wicked Profperity is not to be -envied : For all
that it ferves for is, to put Men forward iti the Way
to -further Heights flf Sin, and in the End to in-
volve them in the greater Depths of Mifery. Pro-
fperity without Grace is furely a dangerous State ;
yea, I may fay, it is dangerous with it, but furely
cttrfed without it: The Mercies and Favours of
Providence,' if a Man has not Grace to make a
righ: Ufe of them, will be as Coals of Fke heaped
cpon his Head in the End, they are Incentives to
Men's Sin here, and will be as Firebrands to
fcorch their guilty Soul's hereafter.

3. If it be fo, that the Mercies and Favours of
God, which, through his Goodnefs and Forbear-
ance,

on Ifaiah xxvi. *o. 489

ancc, he bellows upon wicked Men, are commonly
To far from reclaiming them that they embolden
them in Sin, and make them go on more daringly
and rcfolutely in their evil Courfcs; hence we may
infer the Neceffity of Judgments, when God has
a Mind that the Wicked mould be reclaimed, or
the'World reformed i Becaufe Mercies cannot pro-
duce the Effect, 'tis neceflary that God apply bis
Judgments for doing it; as I was faying laft Lord's
Day, in this Cafe, God is obliged to deal with Sig-
ners as Abfahm did with Joah.

4. Let us confider how far we have been guilty
of this Practice of abnfing the Mercies and Favours
of God, or not being win by them to our Duty.
Alas ! we may all of us fay, That we have not ren-
dered to the Lord according to bis Goodnefs, that his
Mercies and Favours have been loft and caft away
upon us, that we have turned bis Grace into Wan-
tonnefs ; that his Goodnefs, inftead of hading us
to Repentance, has rather led us from it, and har-
dened us in our Sins ; that we have all of us prefum-
cd upon the Patience and Forbearance of God, as
an Encouragement to fin againft him. I appeal to
your Confciences, and let them fpeak, if wnder all
the Goodnefs of God with which you have been
favoured, you have been led to Repentance by it,
and have not in many Inftances turned the Grace qf
God into Lafovioufnefs ; and fecretly thought that
you might go on in your Sins, becaufe you found
no Judgments infli&ed upon you for them ? I am
afraid few of you can purge yourfelves from it.
This then, I fay, has been too much the Language
of our corrupt Hearts, and we have all of us been
too.- ready to follow fuch Dictates ; and to abufe
tKcMcrcies-and Favours^ the Patience and Good-

ftet,*

^SERMON XIX, tfV.

fs of Gjd, into ail Encouragement to Sin agar nft

m.

But O ! let us do fo no more : For it is a
Criminal Prafiicc, as you heard, cloath'd wkji
many Aggravations. And it is dangerous : Foe
hereby we may provoke God to bring heavy Judg-
ments and temporal Strokes upon us ; God will
not fuffcr his Goodnefs to be always abufed by
us ; but if we trample his Mercies under Foot he
will repay us, and make his Judgments trample u-
pon us and tread us as the Mire of the Streets. We
yjrill provoke him to fend heavy temporal Strokes
upon us, or, which is infinitely worfe, he may be
provoked to make his fearful and eterlalting Ven-
geance fpeedily overtake us. There want no
Means with God to avenge himfelf of his Advcr-
faries. O ! therefore fludy to prevent fuch a dread-
ful Fate, as falling into t&t \ Hands of the living God.
And pray much to him for the Grace of his Holy
Spirit, to guard you againft the Snares of Profpe-
rity, and to make the Goodaefs of Gbd cffe&ually
lead you to Ke^atancc.

SER-

m

<$MWt^MWIfa

aarati

wmmm.

55Sff*w** V V4^mS^^9IV9mA M

SERMON XXi

i Cor. i. 24,

2?«J ««^o them which are called, botti
Jews and Greeks, Chrift the Power qf
Gody and the Wtfdom of God.

HE Apoftie Paul, the Author of this
Epiftle, from the 18. Verfe of this
Chapter, gives a fummary AccounC
of the Prejudices which both Jews
and Gentiles entertain'd againft the
Do&rine of a crucified Saviour: And at the fame
Time tells, what a quite different Opinion all true
Believers have thereof. For the peaching of the
Crofs, that is, the Doctrine of a crucified Saviour,
is to them that peri/h Foolifhuefs ; they look upon it
as an abfurd and foolifh Story, and treat it with
Scorn and Ridicule : But unto us which are favei
it is the Power of God a Doctrine in which the
Almighty Power ot God is notably manifefted.

Verfe 19. For it is written* J will doftroy the
Wtfdom of the Wife% and wu. bring to nothing the

Under-

491 SERMON XX.

f/nderjlanding of the Prudent; that is, and thu
^nothing to be wondered at, feeing it is but the
* mplifhment of the Divine Predictions, with
Reference to the prefent State of Things, particularly
hat we have recorded, Ifaiah xxix. 14. which the
pottle tranflates, with a very little Variation, tfhe
Vtfdomof their wife Men Jhall per ijb, and the Un-
ding of their prudent Men Jhall be bid ; that
ky fhall be made to difappear or evanifh. To which
he.Iub joins in the 20. Verfe, partly by way of Quo-
tation, and partly by way of Allufjon, to what the
feme Prophet Ifaiah fays, Chap, xxxiii. 18. Where
is the Wife ? Where is the Scribe ? Where is the
Difputer of this World} Hath not God made fooltjb
tfae things' of this World > Where is the Wife ?
Inhere is the Scribe ? The Anfwer to fuch Interro-
gations is by a rhetorical Figure underftood, as li he
had faid, they are no-where to be found, they have
difappeared, they are evanifhed; they and all their
Wifdom and Knowledge and learned Difputatrons,
as 'they thought them, are, as it were, annihilated
before God ; and when compared wirh the infinite
Wifdom of God in the Gofpel O Economy of Man's
Redemption by a crucified Saviour, they are, as ic
were, nothing, mere Ignorance and Folly, accord-
ing to the Expreffion in the foregoing Verfe, / wil(
hring to nothing the Underftanding of the Prudent or
knowing; agreeable to what the Apoftle fays in
the laft Claufe of this Verfe, Hath not God made
foolifh the Wifdom of this World ? He hath baffled
the Wifdom both of the Jewijh Dodors and Hea-
then Philofophers, expreffed by the Names of w/ife
Men, Scribes and Difputer s of this World: He hath
baffled their Wifdom and Knowledge ; how much
foever they valued it, agd boafted of i^, he hath
- baffled

on i Cor. i* ,24.2 49^

baffled it, by contriving arid publifhing a Way of
Salvation for Men quite contrary to their Senti-
ments and Dictates : He hath baffled their Wifc
dom, and in Effect made it foolifh, by introducing
and eftablifhing fuch a furprifing Method of Salva-*
tion, as contradi&s the Maxims, and (lands Proof
againfl: all the Objections of their vain Philofo^
phy.

Vef fe 2 1. For after that, in the Wifdom of God>
that is, the holy, wife, over-ruling Conduct of God
with Reference to Mankind ; 'The World by IVif-
dom, that is, vain and falfe Wifdom or Philofophy,
knew not God, that is, loft the Knowledge of thfc
true God, and the right Way of worfhipping him,
and arriving at true Happinefs, which conlifts in the
Enjoyment of him ,• It f leafed God, out of his rich
Mercy and Grace, hy the Foolifhnefs of Preaching*
that is what thefe wife and learned Men, both
among the Jews and Gentiles, account Foolifh-
nefs ,* It f leafed God by the Foolifhnefs of preachings
J reaching a crucified Jefus, to fave them that be-
ieve.

Verfe 22. For the Jews require a Sign, and tfc
Greeks feek after Wifdom. &he Jews require a
Sign, fuch Signs and Wonders as affed the vi-
able Frame of Nature, like thefe which Mofis
wrought to convince their Forefathers of his Divine
Million, not adverting that the Miracles of Chrift
were as real Miracles, though not fo glaring and
aftonifhing to the Senfcs, but much mor« agreeable
to the Difpenfation of Grace of which he was the
Author. And the Greeks feek after Wifdom ; they
value nothing fo much as philofophicai Enquiries,
and will admit of no Scheme of Religion but what

$94 s E %'M ° N xx-

is agreeable to the Principles and Dictates thereof,
however felfe and precarious they are.

Verfc 23. But we, never thelefs according to the
Commiffion given us, preach Chrift crucified, tho
Dodrine of Salvation by a crucified Saviour;
which is to the Jews a (tumbling Block, or Scandal,
becaufe fuch a Dodrine is incompatible with their
Notions and Expectations of the Mejffias; and to
the Greeks Foolijhnefs. Our Dodrine of a cruci-
fied Saviour is ridicul'd by them as abfurd and
foolifh, as being repugnant to the Dictates of their
(hallow Reafon and vain Philofophy.

Verfe 24. But unto them which are called, both
yews and Greeks, Chrift the Power of God and
$he Wifdom of God. Unto them which are cal-
led, effedually called and converted by the Power
of Divine Grace, and have their Minds enlightned
to conceive aright the Myfteries of God: This
Dodrine of Salvation by a crucified Saviour, is
both the Power of God, and the Wifdom of God ;
they fee, not only the infinite Mercy and Grace of
God, but alfo his infinite Power and IVifdom no-
tably difplayed, in the OEconomy of Man's Re-
demption by a crucified Saviour, according to the
Dodrine which we preach. We preach Chrift cru-
€tfied, unto them which are called, both Jews and
Greeks, Cbtift the Power of God and the IVifdom
of God.

In difcourfing on this great and excellent Subjed
with all poflible Brevity, I ftall I. Shew in fomc
Inftances how the Power of God is manifefted and
difplayed in the Way and Method of our Redemp-
tion by a crucified Saviour. II. I (hall fhow how
the Wifdom of God is alfo therein difplayed. And
III. I fliall make Application in fome Inferences.

LI

en i Cor. i. l$; 495

I. I lhail (hew in fomc Inftances how the Powet
of God is manifelted and difplayed in the Method
of our Redemption by a crucified Saviour. Power
is manifefted in producing great and mighty E£.
feds, and removing great Difficulties that ftand id
the Way thereof: And who can recount the great
and mighty ErTe&s that were produced by the Powct
of God, for bringing about our Salvation by the
Lord Jefus Chrift ?

i/?,Was it not a great Effefi: of the Divine Power
to manage and govern the World and all the
Affairs of it, from the Beginning of Time down to
the Period which the Scripture calls the Fulnefs of
4imey fo as the Manifeftation and Appearance o£
the Son of God (hould come to pafs juft at the
Time, and exa&ly aftrr the Manner that God had
decreed it, and by many plain Predi&ions foretold
it ? In order to this, what mighty Works were
accomplilhed by the divine Providence in all Ages?
And, to go no further back, what mighty Care wa£
taken of the Patriarchs Abraham, Jfaac and Jacob?
What mighty Wonders were wrought for the De-
liverance of their Pofterity out of Egypt ; fo that
all the mighty Power of God that was manifefted
by Mofes, may be faid to appear in Chrift our Sa-
viour, fince it was m order to his Manifeftation ?
After the Children of Ifrael were pofleffed of the
Land of Canaan, what mighty Things did God fat
them ? How mightily were they punifhed many a^
Time for their Sins ? And what mighty Deliveran- **
ces did God Work for them when they came t6
a better Mind ? What mighty Changes and Re-
volutions happened among them, and even- in other
Nations and Kingdoms they had to do with, and
ail tb prepare the Way for the coming of the M*f-

s

496 SERMON XXt

fias exa&Iy at the * Time, and after the Manner
that God had propofed and foretold ? According
to what the Lord fays in the Prophet Ezek. xxu
27. / will overturn, overturn, overturn it, and it
Jhall be no more, until be come wbofe Right it is^
and twill give it him. And what was all this but
the EfFed of the Almighty Power, as well as Wif-
dom of God; or rather an infinite Number and
"Variety of fuch EfFe&s ?

idly, The Almighty Power of God was difplayed
in the actual Appearance and Manifeflation of the
Son of God. And that

1. In his Incarnation and miraculous Concepti-
on in the Womb of a Virgin. O what a mighty
Work of Divine Power as well as Grace was it,
for the Word to. he made Flejh, the Son of God to
become Man ? To unite Things fo diftant, was
yet more furprifing and ftupenduous than .to create
the World out of nothing : Here were infinite Dif-
ficulties to be temoved ; and, if there be any Thing
next to an Impoflibility for God to dp, furely
this was it, to unite his own infinite Majefty ana
Greatncfs with the Meannefs of the humane Na-
ture in one Ferfon. And was not alfo our Savi-
our's Conception a Work of Almighty Power ? A$
fuch it is defcribed by the Angel Gabriel, when he
brings the Tydings of it to the bleffed Virgin, and
tells her in Anfwer to the Objedion fhe had mov-
ed, tfbe Holy Ghoft (ball come upon thee, and the
Power of the Higheft Jhall overfoaddow thee, there*
fore alfo that holy'^thing that (ball be born of thee ;
(ball be called the Son of God, Luke i. 35.

2. The Almighty Power of God was manifeft-
cd in the Miracles which our blefled Saviour
wrought. This Nicodemus acknowledged in that

on I Cor. i. 24: 497

fiift Addrefc of his to our bleffcd Saviour John s

iii. 1. Rabbi, we know that thou art a teacher come

from God, for no Man can do thefe Miracles that

tbou doeft except God be with him. Though there

may be lying Wonders, and.it may be difficult

enough fomctimes to diftinguifh between them and

real Miracles: Yet all own that to work a real

Miracle requires a fupernatural and Divine Power ;

that God who holds the Reins of theUniverfc in his

own Hands, who does what pleafes him in Heaven

and in Earth and in all deep Places, and is a

God of Truth as well as of Power, will not lend his

Omnipotence to atteft a Falfhood. But now how

many real and moil evident Miracles were wrought

by our bleflcd Saviour, after he entred upon his

publick Miniftry ? There are but a few of them

recorded in the Gofpels ; for the Evangelift John

tells us in the laft Words of his Gofpel, that there

are alfo many other Things which Jefus did, the

which if they Jhould h written every one, I [up-

fofe that even the World itfelf could not contain the

Books that Jhould be written. As the milky Way

in the Heavens is ftudded with Stars, fo, may one

fay, was the Life ot the bleffcd Jefus filled up with a

Throng of mining Miracles of equal Power and

Grace.

3. The Divine Power was admirably manifefted
in the Sufferings of our Saviour, and his bearing
them with an invincible Fortitude of Mind, till
they were all over, and he himfelf was crowned with
a glorious Victory and Succefs. The Sufferings o£
our blcfled Saviour from the Hands of Men and
Devils were very great, fuch as hardly any Power
but a Divine Power could have been able to fullain,
efpecially with fuch a perfect Patience and Meeknefs

Vol, II, I i as

SERMON XX.

as appeared in our Saviour : But his Sufferings
from the Hand of God, when he made his Soul
an Offering for Sin ; when be trode the Wine-prefs
of his Father's Wrath alone, and none of the Peo-
ple were with him; when he expiated the Guilt of
Men, and made Satisfaction to the Juftice of God.
Thefe his Sufferings were fo infinitely heavy and
oppieflive, as nothing but a Divine and Almigh-
ty Power could fupport him under them : And
therefore, with Reference to thefe his Sufferings, he
is rcprefented by the Prophet as coming to favc us,
travelling in the Greatnefs of his Strength, and
fpeaking of himfelf as one mighty to fave, Ifa. lxiii.
i. The Divine Power appeared in the Fortitude
with which our bleffed Saviour bore his Sufferings,
but ffill more notably in the glorious IfTue and Suc-
cefs thereof, he cried out on the Crofs with the
Voice of a Victor, It is finiftoed : The Work of
Man's Redemption is finifhed, and all the Ob-
ftacles that flood in the Way of it arc removed ;
offended Juftice is fatisfied, the Honour of God's
Law is vindicated, Sin is expiated, Satan is con-
quered, and all the Enemies of God's EJe& fub-
dued, a new Right to eternal Life is purchased to
them, and a new Way to the Poffeflion of it open*
ed up. O what Divine Power (nines forth in the
glorious Succcfs of our Redeemer's Sufferings ! With
w4iat Victories and Triumphs were they crowned ?
By his Death he made an univerfal Conqueft ; m
Confequence of it, as he tells his Difciples after his
Refurrection, Matth. xxviii. 18. All Power was gi-
ven unto him in Heaven and in Earth: Yea and
in Hell too, he died to rife again Lord of all ; By
Death, as the Apoftle to the Hebrews fays, be dt?
ftroyed him that bad the Power of Dtatb} tbat is
4 the

on i Cor. i. 14. 499

the Devil. He took the Keys of Hell and Death

out of the Hands of: this Ufurper, and holds them
ever fince in his own Hands. Rev. i. 18. I am be
that liveth and was dead, and behold I am alive
for ever more Amen ; and have the Keys of Hell
and of Death. On his Crofs, as the A pottle Paul
fays Col. ii. 15. he fpoiled Principalities and Powers,
and made a Shew of them openly, ' triumphing over
them in it. But of this more hereafter, and there-
fore I now pafs it.

4. The Divine Power was illuflrionfly difplayed
in our Saviour's Refurre&ion. Kence lays the A-
poftle Rom. i. 4. He was declared to be the Son of
God with Power, according to the Spirit of Holme fs^
or according to his Divine Nature, by the Re fur-
recJion from the dead. He was the Son of God
from all Eternity by an ineffable Generation ; he
became fo likewife as God-man, upon Account of
his miraculous Conception in the Womb of the Vir-
gin Mary by the Power of the Holy Ghofl : But now
he is publickly declared to be the Son of God by
his Refurretlion from the dead. He owned himfelf
to be the Son of God in his Life, the Miracles he
wrought confirmed what he faid ; but all thefe Te-
ftimonies were in Appearance overthrown and con-
futed by his Death ; when he was laid in the Grave,
all the Evidences of his being the Son of God,
teemed to be buried with him : But when he arofe
again from the dead, according to what he had
foretold, all former Teftimonies and Evidences of
this great Truth revived with him, and fhone forth
with a new and brighter Luftre, and were migh-
tily enforced by this new and wonderful Work of
Divine Power, his Refurreciion from the dead. This
was the crowning Evidence of his being the Son of

T i ^ God,

500 SERMON XX.

God, iii which the Divide Power ihonc forth with
its mod notable Splendor : And therefore fays the
Apoftlc Rom. vi. 4. He was ratfedup from the
dead by the Glory of the Father ± that is by the. glo-
rious Power of the Father ; what but Omnipotence
can loofc the Bands of Death, and re- kindle the
Lamp of Life after it is extinguifhed ? None furely
can do it but he who calletb the things that be
not as if they were, who called the World at firft
out of nothing, and ftiil can produce the like amaz-
ing Effe&s by the Virtue of his Almighty Power.

j. The Divine Power was manifefted in our Sa-
viour's Afcenfion into Heaven, his Exaltation there;
and, as the Fruit and Confequence of it, the Miffi-
on of the Holy Spirit, with all thefe mighty and
Divine Powers and Gifts that were conferred on the
Apoftles and firft Chriftians. The Afcenfion of
Chrift is defcribed by the Pfalmift as a Triumph
of great Power and Glory, Pfal. lxviii. 18, £?f.
tfbou baft afcended on high, thou haft led Captivity
captive, thou baft received Gifts for Men, yea for
the Rebellious alfo that the Lord God fnigbt dwell
anion** them: Verfe 20. He that is our God is the
God of Salvation, and unto God the Lord belong the
Iffues from Deatb. And his Exaltation is by. the
Apoftle Peter, Ads ii. 33. cxprcfly afcribed to the
Almighty Power of God. ^therefore being by the
right Hand of God exalted,that is by his Almighty
Power : And Afts v. 3 1. fays the fame ApoR\c,Him
bath God exalted with his right Hand to be a Prince
ar*d a Saviour, to give Repentance to Ifrael and Rf-
rr>:/Jion of Sms. And Ol what a blclfcd Change of
Circumftances was this to our bleffcd Saviour, , in
which the Almighty Power of God was illuftrioufly .
difplavcd ? Him whom thejews exalted on aCrofs,
4 and

on I Cor. i. 24. 501

tnd hanged on acurfed Tree, even him did the Fa~
ther exalt to a Throne of Glory at his own right
Hand. How illuftrioufly did this fhew forth the
• Glory of God's Power as well as his Veracity, ia
pcrfprming to his Son what was promifed as his
Reward, for undertaking and accomplishing the
Work of Man's Redemption ?*

And then as to the Million of the Holy Spirit,
and the Erfufion of his Gifts and Graces, was not
the Divine Power alfo notably difplaycd in this ?
Our Saviour tells his Difciples, juft when he was
going to be parted from them and to afcend into
Heaven, Afts i. 8. that they (hould receive Power
dfter that the Holy Ghofi was come upon them. And,
indeed, it was a mighty Power they then received,
by which they were enabled to work fo many far-
priiing Miracles ; to endure fo many fevere Trials
and cruef Sufferings, and in fpite thereof to preach
the Gofpel with fuch wonderful Succcfs : Efpecially

. confidering who they were themfelves, a Company
of poor illiterate Men ; and with whom they had
to do, not only the Rulers and People of thzjews,
but the Kings, Priefts and Philofophers of the Gen-
tiles, as well as other Perfons of other Ranks; who
were all of them mightily prejudiced againft the
Chriftian Religion, reckoned them execrable who
profefled it, fcorned and derided its Myfterics j and
had a Heart-hatred at ic upon Account of the Sanc-
tity and Purity of its Precepts, To oppofite to the
vicious and impious Lives they led ; in which they
were confirmed by long Cultom and Habit, the
Example of their Forefathers, and even of their
Heroes and Gods. Yet notwithstanding or all this,

• the Apoftles and firft Chriitians fo preached the
Gofpel, the Doctrine of a crucified Saviour, as in a

I i I fturt

501 SERMON XX.

ftiorc Time to convert a great Part of the World
to the Faith and Obedience of the Gofpd : And
to what was this owing, but to the Divine Almigh-
ty Power that accompanied their Preaching, and
fupportcd them under all the Sufferings, Pains and
Tortures of the mod cruel Kinds of Death, to which
they were expofed for the Sake of the Gofpel ? And
indeed in this, I mean the Succtfs of the GofpcJ in
converting the World to the Chriftian Faith, the
Pivine Power was marvelloufly difplayed. In all
the Adminiftrations of Providenee, from the Begin-
ning of Time, never was there fo great a Work of
Pivine Almighty Power as this \ yea, in a Scnfc,
the Creation of the World may be reckoned inferi-
or to it : There was nothing there to make Refi-
nance, but here was all the Gppofnion that could
be made by Men and Devils; and, which was har-
der to be overcome than all the external Oppositi-
on thefe could make, there was the prodigious De-
pravity and Corruption ot the human Nature that
flood in the Way of it. So that well might the
Apoftle fay in the Text and Context, that Chrtft,
or the Doctrine of a crucified Saviour is the Power of
God; agreeable to what he further fays <ver. 27, 28.
But God hath cbofen the fooli/Jj Things of the World
to confound the Wife \ and God hath cbofen the
weak Things of the World to confound the Things
which are mighty : And hafe Things of the World,
and Things which are defpifed, hath God chofen%
yea, and Things which are not, to bring to nought
Things that are.

6. The Divine Power will be glorioufly manifeft-
ed in Ch rift's fecond Coming, and the mighty Ef-
fects and Events that fhall attend it. He fays him-
fcif of this his fecond Coming, Mattb. xxiv. 30.

The,

on i Cor. i. 24. 505

ihey fhall fee the Son of Man coming in the Clouds
of Heaven with Power and great Glory. And O
how will the Divine Power be then difplayed m the
Refurrectioh of the dead, and the Change of chc
living; especially the Change that fhall be made on
the Bodies of Believers, according to what the
Apoftle fays Philip, iii.. i'u Who fhall change out
vile Body that it may be fafoioned like, unto his
glorious Body, according to the working, of his migh-
\y Power, whereby' he is able even to fab due all
^things uiiif himfelf What a Work of glorious
Power and Majefty will the Judgment of the laft
Day be ? With what irrefiftiblc Power and Effica-
cy will the Sentence he paffes, both on the righte-
ous and wicked, be executed ? tfhofc, <viZ. the
W irked, [Jo ail go away into everlafting Puwfhment,
find the Righteous into Life eternal: The Wicked,
as the Apoftle fays 2 tfhef i. 9. fhall he pumfyed
with ever laft ing Deflruflion coming forth from fhe
Pre fence of the Lord, and the Glory of hts Powers
and the Righteous, by the Almighty Powcrgf ,Qpdy
fhall be carried up into Heaven, where they fha&M
ever ivitb the Lord.

Thefe, my Brethren, are fome Inftances wherein
the Divine Power is manirefted, with Reference to
our Redemption by the Lord Jefus Chrift, and on
Account or which it may be faid, that Chrift cru-
cified is the Power of God: But I mud beg your
Patience a little whilft I fet before you a few more,
that may further help to enlighten the Subject.
In the

ifty Place then, Chrift crucified is the Power of
God, or the Divine Power is manifefted in the
Method ofc our Salvation by a crucified Saviour,
by removing the Guilt oi Sin in order to our Sal-

I i 4 vation,

504. SERMON XX.

vation. O what a difficult Work was this ! It
had been eafier for our Saviour to remove Moun-
tains, to unhinge the Frame of Nature, yea to an-
nihilate the World, than to remove the Guilt ot
Mens Sins. He fpake the World into Being, and
he could have fpoke it again into nothing with the
fame Eafc : But before Sin could be expiated by
him, he mud take the human Nature into an Union
with the Divine, and fuffcr, and fwcat, and bleed,
and die onaCrofs; now the more difficult any
Work iSy the more Power is required to accomplim
and effect it. How illuftrioufly then was the Divine
Power manifefted in our bleflcd Saviour's accom-
plishing that moft difficult Work, the expiating our
Sine in order to our Juftification before God ; efpe-
cially when he has done it fo perfectly, not leav-
ing one Item of the Guilt of a whole eled World
uncancelled or undifcharged : According to what
the Apoftle to the Hebrews fays.Heb. x. 14. By
one Offering be batb for ever perfected tbem tbat art
fantJtfied? To fatisfy the Jufticc of God, and
remove the Curfe of God which lay upon Men for
their Sins, was indeed a Work of Almighty Pow-
er, which none but the Son of God was able for:
Had any Angel or Archangel attempted he would
have been broken and ruined in the Attempt, and
would have needed a Redeemer himfelf.

2. The Divine Power was manifefted in our Sa-
viour's Conqueft of Sat an > and all the other fpi-
ritual Enemies of his People. Satan is called tbc
God of tb is Worldy the Prince of tbe Power of the
Air, tbe Spirit tbat now worketb in tbe Cbtldren
of Difobedtence : Men are by Nature in a State
of wretched Bondage to him; and it is a cruel
Part he intends to a& upon their mifcrable Souls,

when

on I Cor. i. 24- 50$

when he gets full PoflTeffion of them in another
World, their Deftru&ion will be His Spoil, and no
Initance of Mifery and Torment fliall be with-hcld
that he can load them with. But now, Chrift has
conquered Satan and all his infernal Hofts, and
refcued his People out of the Hands of this great
Deftroyer : And is not this a notable Inftance of
l)ivine and Almighty Power ? The Overthrow of
Pbaraob and his Egyptians, the Ruin that came
upon 'them by fo many fucceflive Plagues, and their
final Overthrow in the Waters of the Red-fea,
was but a. faint Type and Emblem of the Re-
decrfter's Vi&oVy over Satan, and of the Divine
Almighty Power by which it was effe&ed. Did wc
know how many of thefe infernal Spirits there are,
how great their Power and Might is : how malici-
ous, cunning and bufy they a're to accomplifh the
Ruin of Men : How would we' admire that Divine
Power that was exerted for the Conqueft and Over-
throw of them ; and with bended Kijees daily
thank God for our Deliverance from their Domi-
nion and Tyranny ?

3. The Divine Power in the Method of our Sal-
vation by Chrift, i$ notably difplayed in the Reno-
vation ot our Natures by the powerful Operation of
God's Grace. This is in Scripture reprefented as a
Work of almighty Power, fuch a Power as that by
which the World was made, whence Men when they
arc converted arc faid to be made new Creatures ;
fuch a Power as that by which Chrift himfelf was
raifed from the Dead, Epb. i. 1 8. where the Apoftlc
prays for them, that t be Eyes oftbeir Underfianding
being enligbtned, tbey migbt know wbat is tbe Hope of
bis Calling, and wbat tbe Ricbes of tbe Glory of bis
Inberitance in tbe Saints, and wbat is tbe exceeds?

Creatnefs

506 SERiMON XX.

Greatnefs of bis Power to us -ward who believe,
according to tbe working of bis migbty Power , wbicb be
wrought m Cbrift,wben be raifedbimfrom tbe Dead, and
fet btm at bis own Rigbt Hand in the heavenly Places,
And indeed to renew a corrupt carnal Heart, muft be
the Work of nothing lefs than a Divine Power:
Tis what the Scripture reprefents as next to an Im-
pcffibility ; Can tbe Ethiopian change bis Skip, or
tbe Leopard bis Spots .? 'Then may he who is accufi ow-
ed to do evil, leam to do well. No Power, 1 lay,
but a Divine Power can produce this Effect : Who
can bring a clean Thing out of an unclean ? Who
can change the Nature of Things, turn Men from
Xtarknejs to Light, from tbe Power of Satan unto
Cod ? None but God himfelf, and the Power of
his Grace. Men are faid to be by Nature dead in
Ur'efpaffes and Sins, and what can quicken them
into. JStewnefs of Life, but the great Principle of
Divine Life, the Grace of God ? Nothing elfe
can do it, and that can do it effectually : As
you have it elegantly reprefented in a parabolical
Way, by the Refurrec"tion and new Life of the dry
Bents, Ezek. xxxvii. from the Beginning. O what
an almighty Power was it that could conquer
the Hearts of Men, fubdue their Wills, captivate
their Affections, make them renounce their Lufls
and fecular Intereiis ; give up with the World and
ail its Riches, Honour* and Pleafures ; and take on
the ProfcfTion of a Religion that was attended with
Scorn and Contempt, and expofed them to the
crueleft Perfecutions and Sufferings in the World, that
the Wit and Malice of their Enemies could invent ?
4. The Divine Power, with Reference to the
Method of our Salvation by the Lord Jefus Chrift
is raanifelled and difplaycdj as in the firft Reno-
vation

on i Cor. i. 24. 507

vation of the Hearts of Believers, fo in their Prefer-
vation in a State of Grace, and their Progrefs in
Holinefs towards Perfection. Tis the fame Divine
Power that firft brings Men into a State of Grace,
and afterwards preferves them in it : Hence that of
the Apoftle Peter, i Epift. i. 5. where fpeaking of
the Believer, he fays, they are kept by the Power of
God through Faith unto Salvation. How foon would
Believers tall away, if it were not for the fupporting
Power of Divine Grace ? A Stone may as well hang
in the Air, or a Spark of Fire burn in the midft of
the Ocean, as they could perfevere in a State of
Grace, without the conftant renewed Influences of
the Divine Spirit.

5. The Divine Power is Tnanifefted in the Sup-
port that is given to Believers to enable them to
rclift and overcome Temptations. Hence that Ex-
hortation of the Apoftle to the Epheftans, Epb. vi.
10. Finally, my Brethren, be ftrong tn the Lord,
and in the Power of his Might. If it were not for
the Power of Grace, how could Believers ftand
again!! fuch ftrong and potent Enemies as he has to
buckle with ? As the Apoftle defcribes them, Epb.
vi. 12. Wewreftle not againft Flefb and Blood, but
againft Principalities, againft Powers, againft the
Rulers of the Darknefs of this World, againft fpi-
ritual IVtckecinefs in high Places ; wherefore take
unto you the whole Armour of God, that ye may be
able to withftand.

6. The Divine Power is manifefted in the Aflift-
ancc that is given to Believers to bear their Trials,
and to perform their Duties : According to what
the Apoftle Paul fays, Phil iv. 13. / can do all
things thro' Chrift ftrengtbning me ; and what the
Pfalmilt fays, Pfal. lxxl 16. I will go in the

Strength

■

5o8 SERMONXX, &c.

Strength of the Lord God ; I will make mention of
thy Ktgbteoufne/Sy even of thine only. And,

7. Lafily, The Divine Power (hall be glorioufly
difplayed in the Believer's compleat Salvation, when
after he has been enabled to triumph over Death
the laft Enemy, in the Apoftlc's Words, O Death
-where is thy Sting? 0 Grave where is thy VtcJory ?
^thanks be to Gody who has given us the Vtftory thro9
enrLordJefusChrift. When he is brought home
to Heaven, and is there pofleft of eternal Glory and
Happincfs, how will he admire the Power or Di-
vine Grace ; and blefs God for the eftc&ual Work-
ing of it, by which he is brought there ? W7hat
ravifhing Thoughts will he then have of the Method
of Salvation by a crucified Redeemer ? And how
dearly will he then fee into the Truth of what the
Apoftle tells us in the Text, that Chrift crucified is
to them that are elected and called the Power of
God, and the Wifdom of Gody for their Salva-
tion.

I fliould next have fliown you alfo, in fome In-
ftances, how the Wifdom of God is manifefted and
difplayed in the Work of Man's Redemption and
Salvation by a crucified Saviour : But your Time
being gone, I fhall leave this till the next Oc*
cafion.

May the God of all Grace give to us all a juft
Scnfe of the Wifdom and Power of God, min-
ing in this wonderful Contrivance of Salvation by
a crucified Saviour, and make him to be indeed
to us the Wifdom and Power of God,

SER-

509

SERMON XXI.

i C o R. i. 24.

But unto them which are called, both
Jews and Greeks^ Chrift the Power of
Gody and the Wifdom of God.

kjOK&Sm

Was, my Brethren, on the laft Oc-
cafion difcourfing to you of Chrift's
being ^the Power of God, or flaw-
ing you, in forac Inftances, how the
Divine Power is manifefted in the
Way and Method of our Redemp-
tion by the Lord Jefus Chrift : I now proceed Co
the other great Purpofe in the Text, and (hall en-
deavour, thro' the Divine Afliftance, to flicw you
how the Wifdom of God is alfo therein illuftrioufly
manifefted and difplayed.

True Wifdom confifts in the propofing great and
worthy Ends, and the making Choice of proper
and effeftual Means for promoting or compafling
thefc Ends. The two great Ends that an infinitely

good

p

510 SERMON XXI.

good and wife God had before him in the Work of
our Redemption, are his own Glory and the Sal-
vation and Happincfs of Men : The one greateft
and nobleft with Reference to himfelf, and the other
the belt and worthieft with Reference to us. And
the Means he has made Choice of, and applied for
comparing thefe Ends, are the fitteft, the moft
proper and effectual for comparing thefe Ends that
can be, as will appear in the Inftances I am to fet
before you ; previoufly to which I (hall obferve,

r. That the Divine Wifdom is notably mani-
fcfted in taking Occafion, from, the Fall and Apo-
ftacy of Man, to bring about fuch a glorious Work
as that of our Redemption by the Lord Jefus Chrift.
€) what matchlefs Wifdom was ir, that could pro-
duce fo much Good out of io much Evil! If Man
had continued in a State of Innocency, God had
been glorified in him and by kirn, and he himfelf
had been happy for ever : But the Perfections of
God are more glorified, and Man is made more
happy by she Redemption of' Man in confequencc
of the Fall. Here fhinc forth fome new Perfections
of God that never had appeared before ; particu-
larly his darling Attribute of Mercy, in all the
lively Forms of it ; as it is exercifed in Acts of
Pity, Long-furYering, Patience and Forgivenefs :
And all his other Perfections, that were manifefted
before in the Creation of the World, and particu-
larly of Man, receive a new additional Luftrc and
Glory ; his Goodnefs, his Power, his Juftice, Ho-
Imefs and Veracity, and in an eminent Manner his
Wifdom, as you will more fully hear, receive a new
additional Luftre by Man's Redemption in confe-
quencc of the Fall.

And

on I Cor- i. 24- 511

And as God, for the Manifcftation of his Per-
fections, is more glorified in Confcquence of the
Fall, fo Man is made mere happy than he had been
if he had not finned. The humane Nature is more
dignified rhan ever it could otherwife have been, by
Reafon of God's afluming it into an Union with his
own divine Nature : And the Heaven that Chriit
has purchafed with the Price of his own Blood, a
Price of infinite Value, we may well believe, is a
better and more glorious Heaven than Man would
have obtained, as the Reward of his own Innocence
and Obedience. And, whatever other Advantages
the Heaven of Believers may have above, what
would have been the Heaven of innocent Man, this
fure is a very great and diftinguifhing one, that there'
they fhall for ever dwell with Chrift their dear and
glorious Redeemer. It was upon Account of all
this that one was made to cry out, 0 felix lapfus,
Ofauftum peccatum, O happy Fall, ' O lucky Sim
Not that Sin had any Caufality in itfelf for produ-
cing fuch Effects, nay the natural Tendency of ic-
lay the quite contrary Way: But God, the infi-
nitely wite and good God/or the Manifeftation of hisJ
Wifdom and Grace, took Occafion to bring about fo .
much Glory , to himfclf and Good to Man, fronr
the Fall and Apoftacy of Man,which in itfelf was the
moft unlikely Thing in the World to afford fuch an.
Occafion. 0 the Depth of the Riches both of the Wif-
dom and Knowledge of God ! How unfearchable arc
Ms Judgments, and his Ways paft finding out !

2. The Wifdom of God is notably manifefted, in
finding out a Way for our Redemption fo much
above the Conception of all created Beings. When
Man finned, no doubt, all the intelligent Creation
Chat knew of it, look'd upon him as loft and undone

to

511 SERMON XXL

to all Intents andTurpofes : The good Angels would
regret his State as wholly defperatc; and Satan,
and his evil Angels, would triumph in the Succefs
of his wicked and malicious Attempt upon Man,
and reckon that he had now made his Damnation
as fure as his own. And if we mould fuppofe the
wifeft Angels in Heaven to have met to confult
about the Recovery of fallen Man, whatever
Schemes they mould have propofed, we may be
fure, they could never have had a Thought of its
being done by the Means, and after the Way and
Manner that the divine Wifdom itfclf contrived ;
their exalted Thoughts of the divine Majefty would
have for ever forbid it. O ! with what Surprize
and Wonder, may we then believe, they heard the
firft Intimations of it from the infinitely wife God
himfelf? How amazing mud it have been to the
good, and how confounding to the evil Angels, to
hear that God was to redeem fallen Man, by his
own ever blefled Son becoming a Man, and doing
fuch wonderful Things as they could never have
had a Thought of ! This is the Wifdom of God in
a Myftery, even the bidden Wifdom which God or-
dain d before the World unto our Glory, in a1 Subor-
dination to his own, as you have the Apoftle /peak-
ing, i Cor. ii. 7.

3. The Wifdom of God, as I hinted before, in the
Method of our Redemption by the Lord Jefus Chrift,
is manifefted in his finding out a Way fo proper and
cfle&ual for compafllng the End. Whether God
could have faved Man any other Way, is a vain and
fruitlcfs Enquiry j but this we may beaflured of, that
the Way he has taken is the beft, the moft proper
and effe&ual that could be taken, elfc Infinite Wif-
dom would not have fixed upon it ; And, by the

By,

on I Cor. i. 24." 513*

By, fince infinite Wrfdom has fixed upon ir, ic
bccbmes the only Way and Method of Salvation ;
I fay, that the Way that God has taken to favo
Men, is the beft ; the mod proper and effectual
that could be taken, arid consequently the Refulc
Of matchlefs Wifdom.

The Method that God has taken to fave Men,
Is, as I fuppofe you all know, in the Sum of it,
by the Incarnation, Death and Sufferings of his
own Son, and his doing whatever elfe was necef-
fary for accompl idling this great and bleflid Work.
Now in thefirft Place, with Reference to the In-
carnation of the Son of God, I fhall fliew you how
the Wifdom of God is therein notably difplayed,
in order to the effectual Acconaplifhment of our Re-
demption". And this will appear in the following
Particulars.

1. Mankind being to be faved in a Way of Me-
diation, or by making up the Peace betwixt God
and Man ; the Wifdom of God appears in thfc
Incarnation of His own Son for this End, in as
much as he becomes the fitteft Perfon that can be
imagined for undertaking and accoiripliming this
Work. By his being God and Man in one Perfon,
he has a Communion of Natures with both Parties^
and consequently is the fitteft to reconcile them, ot
make up the Peace betwixt them ; As by this Means
he has the moft intimate- Knowledge of both, lo he
muft be fuppofed to have the tendereft Concern for
the Intereft of both. An indifferent Perfon could
not have had either of thefe Advantages, at lead,
to that Degree as he had them ; and one Who had
only the Nature of one of the Parties, might have
been fufpe&ed to lean tob much to that Side to
which he himfelf belonged: But God-Man could
you. It K k be

514 SERMON XXL

be liable to no Sufpicion, nor deftitute of any of
thefe Qualities which were neceffary to make him
a fit Mediator betwixt God and Man; he could
not but be zealous for the Honour of Gcd, and
full of the greateft Sympathy with his poor ioft
Brejthren of the Race or Mankind; he could not
but be both able and willing to make full Satis-
faction to the one, and to procure and confer com-
"pleat Redemption on the other.

2. Mankind being to be faved in a Way of Re-
paration and Satisfaction to the Juftice of God, the
divine Wifdom is admirably difplayed in the Incar-
nation of the Son of God, in as much as he becomes
thereby a, Perfon fit and capable to make this Re-
paration- As it was neceffary the Redeemer of
Mankind mould be fnch a divine Perfon, as might
be able to fuffer to fuch a Degree, as with the Dig-
nity of his Perfon, might render his Sufferings of
diffident Value to fatisfy the Juftice of, God, and
repair 'the Dilhonour due to him by the Sons of
Men : So it was neceffary that this divine Perfon,
being really and truly God, ihould affume fome o-
ther inferior Nature to render him capable to fuffer.
And if he was to affume an inferior Nature, furely
none was fo fit to be ailum-d as that Nature whidi
had finned, that fo Satisfaction might be made to
Juftice, tho' not by the fame Perfons who had of-
fended, yet by one cloathed with their Nature, and
Jike unto them in all Things, perfonal Sin only ex-
cepted: And fuch art one was the Son of. God in
our Nature.

3. Mankind being to be fayed in a Way, that
fliould mew how vaft and amazing the Condefcenfi-
on of divine Grace is, the Wifdom of God is not-
ably manifefted in the . Incarnation of tie Son of

4 God,

on i Cor. j. 24: 513?

God, ip as" much as this End h thereby reached
alfo. Some have argued agairift the Incarnation
and compleat Satisfaction of our Redeemer, becaufe
if he made compleat Satisfaction to Juftice, and was
incarnated tor that End,- there would have been no
Mercy in the Work of q.ir Redemption, fince upon
this Supposition our Cautioner has done and fuffcr'd
all required of us, and fo in "ftrift Juftice we have
a Title to be acquitted and -rewarded. But the di-
rect contrary 'is evidently true: For was it not
Mercy in G-d to think of our Redemption ? Was
it nor. Metcy to: accept of a 'vicarious* Satisfo&ion?
Was it 'hot Mercy to find one the blefled Surety
who was to make Satis: aft'f on, and' to fend him in
.our Nature for that End ; and then, in Confequence
of all this, to impute unto us the Merits of his
.Life and Deith for our Abfolntion and compleat
Redemption?' Surely all tmis was the greateft Mer-
cy, and it may be juftly iaicf, that in this glorious
Tranfa&ion, Mercy and Truth have met together,
Kighteoufnefs and Peace have kiffed each other.
Pfal. lxxxr. 10.

4. Mankind being to be fayed in a Way that
. fhould exprefs the greateft Compaflion and Tender-
" nefs to us, the Wifdom as weif as the Grace of God
is nocably manifefted, not only in laying the Dc-
lign of our Redemption after this Manner, but alfo
in the Incarnation of the Son of God in order
.' thereunto! For by this Means he not only becomes
qualified to expiate our Guilt, and fatisfy the Ju-
ftice of God in our Stead, but alfo a merciful and
companionate Higb-Prieftto make JnterceJJJon for usl
Man in Confequence of the Fall was fubje&ed to
manifold Infirmities, Weakneffes and Preflures,
which even the Eieft are not faved from, no more
f k 2 than

$i6 SERMON XXI,

than they arc from the Remains of their Sins in
this Life: It was therefore an Inftance of the great
.Wifdom as well as Grace of God, for our Support
and Comfort, to put our Redeemer in fuch a State,
as fhould give him a more tender Senfe and Feeling
of our Infirmities, Maladies and Sufferings ; and
this was done by his becoming Man, according to
what the Apoftlc fays, Heb. ii. 1 7. Wherefore in all
^things it behoved him to be made like unto his
Brethren, that he might be a merciful and faithful
Higb-Prieft in ^things pertaining to God, to make
Reconciliation for the Sins of the People. And
chap. iv. 15, 16. For we have not an Higb-Priefl
which cannot be touched with the Feeling of our In-
firmities; but was in all tfbings tempted like as
we are, yet without Sin : Let us therefore come bold-
ly unto the fbrone of Grace, that we may obtain
Mercy, and find Grace to help in ttime of Need.

5. God out of his great Wifdom, intending to
lave Mankind in a Way that fhould notably foil
the Cunning and Malice of Satan ; he alfo out of
his infinite Wifdom, contrived and ordered that
his Son fhould become a Man. The Devil, as
we hinted before, no Doubt boafted that he had
fupplanted Man, and made him as miferable as
himfelf: But when the Word was made Fle/b,
and the Son of God became Map; then Satan
might fee that his Craft and Malice had been in
vain, that Mankind was to be refcued'out of his
Hands ; and that that Nature which he had infult-
cd, was honoured to be aflum'd into a pcrfonal
Union with the Son of God, and infinitely pre-
icrr'd to his own, in the Defigns of the divine Love;
and fo all his Cunning and Malice were defeated in
the Incarnation of Chrift.

6. Man-

on I Cor. i. 24; 517

6. Mankind having been all ruined in Adam%
the Wifdom of God fignally appeared in fending a
fecond Adam, by whom they might be faved, that
as in the firft Adam all died, fo in Cbrift the fecond
Adam all might he made alive.

7. The Son of God became Man in order to our
Redemption, for this excellent Reafon,that he might
give the World a bright Example of the moft per-
fect Obedience to the Law of CJod in the Nature
of Man. It was no lefs neceflary to fave Man from
the Dominion and Practice, than from the Guilt
of Sin : And as we are more readily wrought upon
by Example than by Precepr, the Wifdom, as well
as the Goodncfs of God, brightly ftiin'd forth in
making his Son Man, that the Rays of the Divine
Glory, being refracted and foftned by the Vail of
the humane Nature, we might have a (hining Ex-
ample of perfect Obedience made in fome Sore level
to our Imitation.

There are fome of the Inftances wherein the divine
Wifdom is manifefted in the Incarnation of the Son
of God in order to our Redemption, fome of which
may afterwards be mentioned in another View :
But I have in a curfory Way brought them in here^
for enlightning this great Point, the Wifdom of
God as it is manifefted in the Incarnation of his
own Son, for accomplifliing the Work of our Re-
demption ; becaufe, indeed, next to the bleffed Tri-
nity of Perfons in the Godhead, this is the great
and fundamental Myftery of our holy Religion,
accordiug to what the Apoftle fays, i Tim. iii. 16.
And without Controverfyy great is the Myftery of
<2odlinefsy God manifefted in the Flejh ; a Myftery
that lies very crofs to the Conception of weak and
corrupt Reafon, but, with Reference to which,
K k 3 nc-

5i8 SERMON XXL

neverthelefs all that believe will fay, rhat it is the
Power of God and the Wifdom of God to their Sal-
vation. But then

idly.- The Wifdom of God As notably difplayed
tnd manifeited in theDcath and Sufferings of his own
bleffed Son, for bringing about our Redemption.
In Confequence of his Incarnation, which had a
View to the fame End, this was the moft proper
tttd effectual Means for producing this great Eftcd.
For the clearing, of this, I fhall lay down the follow-
ing Propositions in a Few Words.

1. God prefcribed. his Law to Man after he had
made him, and commanded him to ob^y it on the
Fain of Death, that is, eternal Death and Damna-
tion.

2. Man foolifhly and wickedly broke fhe Com-
mandment of his God and Creator, and thereby in-
Curr'd the threatened Penalty.

3. The Juftice and Veracity of God, two effen-
tial Perfections of his Nature, plead that the
Threading may be executed, and Man punilhed
according to the Demerit, of his Crime.

4. In the mean tirae'tlie Bowels of the Divine
Compaflion earn towards the Offender ; and Mercy,
that never yet had been difplayed, pleads that for
her Honour and Glory the Offender may be fpared
and made happy,- fo that

5. Here was, as it were, a Struggle betwixt two
glorious and effential Perfections of God, his Juftice
and Veracity on the one Side, and his no lefs glo-
rious and effential Attribute of Mercy on the other.
And how fhall the Matter, be accommodated, fo
as bath of them may obtain their Demands, and
be equally honoured and glorified ? Why, the- Wif-
dom'of God finds out the wonderful Expedient,

and

^X

on i Cor. i. 24. 519

and that is that ' the Son of God fhould take the
humane Nature upon him, and by his Death and
Sufferings make full Satisfaction to the Juftice of
God For the Sins of Men; fo as Mercy aKb may
be gratified, and her Glory manifeftcd in the Par*
don and Salvation of the Sinner, when at the fame
Time Juftice is honoured in the Punifhment of his
Sin. This is that wonderful Contrivance of Divine
Wiiciom, that will excite the eternal Admiration
and Praifes of Angels and Men, and make the^m .fay
with the Apoftle, I mean to the lame Purpolc
with the Apoftle, i tfim. i. 17. Now unto the
King eternal, immortal, invisible, to the only wife
God, be Honour and Glory for e*ver and ever, Ameii.
This wonderful Expedient of Divine Wifdom for
bringing about our Salvatfon, feems to be pointed
out or defcribed in thefe Words of the Pfalmift be-
fore cited, Pjal. ixxxv. 10. Mercy and truth are
nut together, Kighteoufnefs and Peace have < faffed
each other. It was not convenient that Mercy -(build
pardon to the Difhonour of Juftice, nor can one of
God's Perfections rcb another of its Glory: And
therefore this was the mod proper and only effectual
Means ror bringing about our Redemption, by re-
moving the great Bar that flood in the Way or it,
namely ; the Guilt of our Sins. It was not pofiible
for the Blood of Bulls or of Goats to take away Sin :
ButChrijl,2LSXhe Apoftle to the Hebrews fayc, Chap,
ix. 11, 12. being come an High Prteft of good
things to come, by a greater and mere perfect taber-
nacle than that of Mofes, neither by the Blood of
Goats or Calves, but by his own Blood he entered in
once into the holy Place, having obtained eternal Re-
demption for us. Not only the Gentile but eten the
Jewijh Sacrifices, with all their coftly Pomp and
K k 4 Parade,

Jio SERMON XXI.

Parade, fell ever fhort of this End. But Chrift, as
the fame Apoftlc fays, Heb. x. 14. by one offering,
viz. of himfelf, bath for ever prfeBed them that
are fan&ifiefl. And herein the Divine Wifdom
fliines illuftrioufly forth, in providing fuch a Sacri-
fice, as the Wifdom of Men and Angels could never
have thought of ; and mod perfectly available for its
Eric}, the expiating of Man's Guilt, and attoning
the Divine Juftice. For the Sacrifice of Chrift's
Death, the Sacrifice he made of himfelf, was of in-
finite Value : The Degree of his Sufferings, and the
Dignity of his Perfop, as being God as well as Man,
made it fo ; and Divine Juftice might well accept
of it as complcat Satisfa&ion, and did accept of k,
as appear'd by our Saviour's own Teftimony on the
Crols, ltisfinifhed; the Work of Man's Redemp-
tion is finifhed, every Item of his Debt is paid ; and
was further confirmed by his Rcfurrection from the
Oead, which was, as ic were, his folemn Acquittal
from the Hands of Divine Juftice, as the Surety of
Mankind ; and was befides attefted by the nume-
rous Pardons and Remiflions that after this were
granted to Men upon their believing in his Name,
pf which more hereafter under another Head.

But now as the Divine Wifdom was manifefted
in the Death and Sufferings of our bleffed Saviour,
for making Atonement for the Sins of Men, which
was indeed the great Point to be compaffed in the
Work of our Redemption, on which all the other
Points of it do depend, and from which they all
derive their Virtue and Efficacy ; and have a Re-
ference to it, either 3s antecedent to, or confequent
upon it : So the Divine Wifdom was manifefted
in the Death and Sufferings of our bleffed Saviour,
in feveral other ^.efp^fts. As,

1. Hereby

on l Cor, i. 24. $Xi

j. Hereby a wife God thought fit to obviate what
might be objected by Satan, and the apoftate Spi-
rits that joined in Rebellion with him againft God,
as if he were partial in his Conduct, and did not
deal with equal Severity towards fallen Men as
towards them : But by this Method of faving Men
by the Death and Sufferings of his own Son, be
fliews that whoever of them arc faved, are faved
without Imputation on his Juftice, which has ob-
tained full Satisfaction for all their Sins. God has
indeed made Choice of fallen Men, and not of
fallen Angels, for the Objects of his Mercy : And
tho* he might have done this out of his mere good
Pleafure, being no more bound to regard the one
than the other, yet there are fome evident Reafons
that might incline the Divine CompafSons to pafe
by the fallen Angels, and to take Pity upon fallen
Man- The Angels were firft in the Tran%refl5on,
they were the Authors of Man's Apoftacy ; theic
fuperior Nature and State, and all the happy Ad-
vantages thereof, made their Apoftacy and Re-
bellion fo much the more attrocious : And God
forefaw that it would' more illuftratc and magnify
his Condefcenfion and Grace to fave Men than to
favc Angels, by how much the one Rank of Beings
was inferior to the other. But thep, when he has
faved Men in fuch a Way by the Death and Suf-
ferings of his own Son, he has flopped the Mouth
of Devils, fo as they cannot object that he has
faved Men wi:h any Violation of the Rules of that
Juftice that is (o feverely executed upon them.

2. By the Death and Sufferings of his own Son
for accomplilhing the Work of our Redemption,
God has provided a flrong Fence and Security for
the Obfervation of his own Laws by the Children

or"

$11 SERMON XXI.

of Men : Hereby God has plainly declared what an
evil and dangerous *Thing Sin is, what tearful Pu-
nifhment and Wrath it expofes Men to \ rhat Di-
vine Juftice will have Satisfaction for the Offence
and Dishonour done to it. If God /pared not his
dm Son, when he charged himfelf with the Sins
of an Ele# World ; how much more will he not
fpare fueh Sinners as go on audacioufly violating his
holy Laws and Commandments?

3. By the Humiliation, Death and Sufferings of
his owti Son, God has wifely ordered that Chrift
the fecond Adam, mould bo the Reverfe of the firft
Adam,- who loft himfelf and his Pofterity by the
firft 'Tr an fgreflion. The fir ft Adam ruin'd Man-
kind by fetting up his own Will in Oppofition to
the Will of God ; Chrift, the fecond Adam, faved
them by furreridering himfelf wholly to it ; faying,
when in the greateft Agony, Father, not as I will,
hut as ihott wilt : The firft Adam fell by too great
Love of the Pleafures of Senfe ; Chrift, the fecond
Adam, became our Saviour by denying himfelf to
all feriiitive Fleafnres, and bearing patiently all the
Torments t)f a moil painful Death. And by being
thus wifely made the Reverfe of the firft *1dam9
God the Father fhewed that he was as fit tp favc-
as the frft -Adahr had been ro deftroy.

4. By the Humiliation, Death and Sufferings of
his own Son, God has wifely and kindly provided
for the Hope, Holinefs and Comfort of his People.
The Death of Chrift rs the fure Foundation of the
Believer's Hope of Heaven : For he died not only
to expiate their Sins, and to deliver them from Hell
and Wrath ; but alfo to purchafe to them a new
Right and Title to Heaven and eternal Life;
whence he is [tiled, 1 Tim. I 1. The Lord Jefus

Omjl

m I Cor. i. 14. fi$

Thrift our Hope i And Col. i. 27. he is faid to be
Chrift In us the Hope of Glory. And O whac won-
derful Wifdom as well as Goodnefs appears in this*
in fettling our Hope of Heaven on (o fure a Founda-
tion as this; djxcidly when the Merits of his
Death have the additional Strength of his Refur-
region. Exaltation and Interceflioa at the Father's
Right Hand ? According to that of the Apoftle,
■Rom. viii. ver. 31. to the End, where> ravifhed
with the Thoughts of God's wonderful Goodncfe
towards his own Elect, he cries out with great Fer-
vour of Spirit, -and the moft exalted Eloquence,
What JhaU we fay then to thefe filings'} If God bt
for us, who can be againfi us ? He that fpared not
bis own Son, hut delivered him up for us aliy bow
floall be not with him alfo freely give. us aU Things ?
Who jhall lay any Thing to the~ Charge of Godys
Eleti } It is God that juftifietb I Who is be that
condemneth ? It is Chrift that died, yea rather, that
is rtfen again, who is even at the Right Hand ef
God, who alfo maketh Intercefflon for us : Who Jhall
feparate us from the Love of Chrift > Shall Tribula-
tion, or Dijlrefs, or Perfecutiony or Famine, or
Nakednefs, or Peril, or Sword ? Neither Fear of
Deatfr, nor Hope of Life, nor slngels of Satan, nor
Princes, nor Potentates, nor things prefent, nor
Things to come, nor Height of Profperity, nor Depth
of Adverlity, nor any other Creature, Shall be able
to Separate us from the Love of God which is in
Cbriji Jefus our Lord.

And as God by the Death of his own Son has
provided tor the Hope, fo alfo for the Holinefs of
his People. The Death of Chrift is propofed to Be-
lievers as the great Pattern a%id Example of Mor-
tification and Self-denial ; and lays the ftrongdt

Obli-

524 SERMON XXI;

Obligations upon them to crucify the Flefh with the
Affections and Lufts. By the Humiliation, Death
arid Sufferings of his own Son, God hath wifely
defign'd to teach his People a Contempt of this
World, and to give them an Example of the greateft
Mortification and Self-denial ; that fo their Souls*
being delivered from the Burden of fenfual Defires
and Propenfions, might be free to afpire after fpi-
ritual and heavenly Bleflings, and to fquare their
Converfation fo as to attain to the Enjoyment of
them. Chrift by the Merits of his Death purchafed
the Spirit of Holinefs to be conferred on Believers,
as the great A uthor of their San&ification. Men
ly dead in irefpaffes and Sinsy till the Holy Spirit
quicken them into a new and Divine Life ; who alfo
gradually carries on their San&ificatiou to Per-
fection : We all with open Face, fays the Apoftlc,
2 Cor. in. 1 8. beholding as in a Qlafs the Glory of
the Lord, are changed into the fame Image from
tilery U Glory, even as by the Spirit of the Lord.

Laftfy on this Head, God by the Death and Suf-
ferings of his owp Son, has provided wonderfully
for the Comfort of his People: By procuring to
them not only, as has been faid, the Pardon of Sin,
and a joyful Hope of Heaven, and a blefled Immor-
tality,- but alfo by opening up to them a new
Way of Accefs to God, and of Acceptance, Com-
munion and Fcllowfhip with him as their recon-
ciled God and Father in Chrift : And alfo by the
Gift of the Holy Spirit, who is the great Author
of Divine Confolation and Joy in the Hearts of Be-
lievers; and this Gift of the Spirit is the bleffed
Fruit of the Redeemer's Purchafe. O who can
tell the happy Fruits of this Purchafe ! <£he Crofs is
new, indeed, the Sree of Life ; And from Mount

Cfth

on I Cor- i* 14. 515

Calvary, as of old from Eden, comes forth a Ri-
Tcr, the River of the Water of Life, which may
be (aid from thence to be parted into four Heads or
Streams, to water all the Corners of the World.
Such as are made Partakers of the Redemption
purchafed by Chrift, will own that they can never
fufficiently admire and praife God for the Wonders
o£ Grace, Power and Wifdom that fliine forth in
this Method of Salvation: And however Cbrift cru-
cified may be to the Jews a Stumbltng-block, and
to the Greeks Ftolifhnefs, yet they will have a quite
contrary Opinion of the Matter, and readily aflent
to the Truth of what the Apoftle fays in the Text
and Context, that unto them that are called both
Jews and Greeks, be is the Power of God and the
Wifdom of God.

There are fome other Inftances with Reference to
the Death and Sufferings of our bleffed Saviour,
wherein the Wifdom of God is difplaycd and ma-
nifefted for bringing about our Salvation by this
wonderful Means, which I thought to have laid
before you: But not having Time for it, I fhali
now pafs them, and proceed to fome other gene-
ral Inftances, wherein the Wifdom of God is ma-
nifefted in the Way and Method of our Redemp-
tion by the Lord Jefus Chrift. And in the

\fi. Place the Wifdom of God appears in out
bleflcd Saviour's coming into the World at fuch a
Timers in the holy Scriptures is called the Fulnefs
of fime ; according to the Scheme that the Di-
vine Wifdom appears to have laid down for the
Government of the World. This will appear if we
rened upon the Adminiftrations of Divine Provi-
dence, and the Way and Method by which a wife

and

116 sermon xxi.

and holy God has thought fit to govern the World*
I ihall obfcrve but a few Things very briefly.

i. After that God had deftroyed the old World
by a Deluge of Waters for their Wickednefs, whish
qow was come to the highefl Pitch, the next general
Reformation he intended to make of the World
^as by a Metjiod of Grace. It was congruous
therefore that the Difeafe of Mankind fhould again,
be come to a d.efperatc Pafs.befare the heavenly Re-
medy fhould be applied, that fo the excellent Vir-
tue and Power of it might be the mors confpicuo .
And all own that Wickednefs was never at a greater.
Height, both among Jews and Gentiles, than at
the Time when our bleiFed Saviour appeared as the
great Phyfician and Reformer of the World.

2. God intending to ered to his own Son the
Mejftas a Kingdom, that mould reverfe the Pomp
^nd Power and Splendor of all earthly Kingdoms ;
and, in crier to this,, having permitted fome Em-
pires to fwell tp a prodigious Extent, and Height or
f*ower and Gteamefs, particularly the four Monar-
chies as they are called ; it was congruous that our
-fekfled Saviour fhould appear at the Time when
4he lad of them was at its greateft Height of Po^er
•and. Glory, as the Roman Empire then was, and
'tis well known that from this Time it, began to &z-
idine apace.

3. God forefeeing how Mankind would abujc
their Reafon, and depart from the Knowledge at?d
Worftip of him the only true God; and^ ha-
ving forefeen that even the wifeft *f the Hea-
then World would deviate from the Paths of true
Wifdom, and yet what arrogant Conceits they
would entertain of themfelves and their pretended
/Wifdom: He' wifely chofe to fend our Saviour into

the

on

I Cor. i. 24. 527

the World "at a Time that was mofl proper to baifle
this boafted Wjfdoraof the Gentile World ; and
that was after it was call into all the various Shapes,
and had received all the Improvements that the dif-
ferent Sects and Schools of their Philofophers could
give it: It is with Reference to this the Apoftlc
fays in the Context <ver. io, 20, 21. J will deftroy
the Wifiom of the Wife, and will bring to nought the
Vnderjla'nding of the Prudent : Inhere is the Wife ?
Where is the Settle ? Miere is the JDifputer of this
Woridl Hath not God made foolijh- the. tyifdom of
this World} For after that, in the IVifdom of Gody
the World by Wifdom knew not Gody it pie a fed. God
by the Foolifbnefs of Preaching to fave them that
believe.

4.. With Reference particularly to the Jews, to
whom God gave a peculiar Revelation of his Will,
it was fit and congruous that our^bleffcd Saviour
ihould come into the World juft at thq ^imc he
did come ; for

1. After a long Trial? it appeared that the Mir
faical OEconomy was not of fufficient 17id;u£ to
make them truly religious, and obedient to the
Will of God. This is reprefented Luke xx. p. in
the Parable of the Lord of the Vineyard, and the
Husbandmen to whom he Jet it out, but who woul4
render him no Fruit, and wounded and entreated
fhamefully bis Servants whom he had feat Qfle after
another' to them, till at lift the Lord of the Vine*
yard fays ver 13. What fhall I do} IwillfeicL^ sttjf
beloved Son, it may be they will reverence him whe%
they fee him : Agreeable to what the Apoftle'fays
lleb. i. 1. God who at fundry <fimes and in divers
Manners, fpake unto the Fathers injime pafl bytbf
Prophet* f hath in thefe'lafi Days fpoken unto us

by

£i8 SERMON XXI.

Try bis Son whom be bath anointed Heir of all
Swings.

2. All the Predi&ions of the Centring of the Mef-
fiasy all thefe, I mean, that were to be Marks and
Signs of the Time of his coming, were now ac-
complished ; and therefore it was not only congru-
ous but neceffary, in regard of the Veracity as
utrell as of the Wifdom or God, that he fhould now
Come. It is with Reference to thefe Predictions and
Fromifes of the coming of the Meffia$> that the
Exprcffion I mentioned before, the Fulnefs of Time,
is ufed in the holy Scriptures. It fecms plainly to
be an Allufion to a Wortian's going with Child till
the full and proper Time of her bringing forth is
come: So after that the Promife, or the Intimation
of the Meffiasy had gradually ripened from Time td
Time, at laft the Fulnefs of Time comes, when the
Promife, as it were, brings forth, and the Meffiat
is born. But then again

IL As the Wifdom of God is manifested in our
Saviour's coming into the World at fuch a Time, as
in the Scripture is called the Fulnefs of Time, and
that on the kind Errand of faving the World ; fo
alfo is his Wifdom manifefted in the Evidences he
has given of his coming for this End, and his hav-
ing glorioufly accomplished it. Now thefe Eviden-
ces were fome of them previous to his coming, fomc
accompanied it, and fome followed after.

i. Some of them were previous to his coming,
fuch were the many plain Predi&ons andPromifts of
his coming i defcribing fo clearly, not only the Time
of his Appearance, but the State and Circumftances
in which he fhould appear, and the Work he was
to do upon his Appearance : Such alfo were the
Types and Figures of the Old Tcftament,thus fore-

(hewing

on i Cor. i. 24' 529

flic wing the coming of cur Saviour. I cannot now
particularly confider them. Some of them indeed
were more notably clear and pointed than others,
fuch as, particularly, the Prediction of Jacob whilft
a blefling his Sons, Gen. xlix. 10. ttbe Sceptre /ball
not depart from Jadab, nor a Lawgiver from be*
tvreen bis Feet until Shi lob come; and unto bimjball
the gathering of the People be : And that of the liii.
Chapter of lfatah, from Beginning to End, where
the Sufferings of our Saviour are fo prophetically de-
scribed, that the Words of the Prophet look rather
like a Piece of Hiftory written at the Time of the
Event, than a Prediction fomc hundred of Years be-
fore the Time : Such alfo are Daniel's Weeks, Dan
ix. 4. in which he determines fo minutely the Time
o£ the Mejfias's coming, and defcribes fo excellent-
ly the End of it, even to finijh tfranfgrejfion, to
make an End of Sins, to make Reconciliation for
Iniquity, and to bring in everlafting Right eoufnef$±
And that Prophefy of Haggai ii. <5. S^bus faith
the Lord of Hofts, Tet once it is a little while, and I
willjhake the Heavens and the Earth, and the Sea
and the dry Land, and J will fliake all Nations;
and the Defire of all Nations fhall come. Which
fugged s a

2. Evidence of our Sayiour's Appearance previous
unto it, and that it is the general Expectation that
was raifed in Mens Minds of his coming, before and
about the Time of his coming. How big the Jews
were with this Expectation is plain from the Goipels,
and particularly from what we are there told of the
Sanhedrim of the Jews fending Priefts and Levites,
who were of the Sect oi the Pharifees, to ask of
John the Baptift who be was > And trom the great
Refort of People, firft to John and afterwards to
Vol. II. L 1 one

5jO SERMON XXL

our Saviour, from this Motive chiefly, that they
hoped he was the Meffias whom they expected at
this Time. Which Perfuafion alfo wrought in the
Breads of our Lord's Difciples, and concurred to
make them fo ready to own him for the MeJ/las ;
though it was attended with a great Miftake, com-
mon to them and the reft of the Jews, that he
was to be a great temporal Prince But this Ex-
pedition of the coming of the MeJJias at this
Time, was not confined to the Jews ; for as both
ifacitus and Suetonius, two Roman Hiftorians, in-
form us it was expe&ed through the whole Eaft,
that about this Time a King was to arife out or
Judea who mould rule over all the World.

3. A third Evidence of our Saviour's being the
promifed Meffias, who came into the World on the
kind Defign of faving Mankind, and which may be
faid both to have gone before his Appearance, and
to have attended it, was the Appearance and Te-
ftimony or John the Baptift as his Forerunner. This
was the more notable, that it was fo plainly fore-
told by the laft of the Prophets of the Old Tefta-
ment Difpenfation, and by his laft Words too,
Mai. iv. 5 ,• and the Accomplimment of it is the
firft Thing recorded, as it was indeed the firft Thing
in the Order of Time, by the Evangelift Mark, as
the Beginning of the Gofpel of Jefus Cbrift the Son of
God : So that we have here both Teftaments con-
nected with one Story, and as the Old Teftament
ends with bearing Witnefs to Chrift, fo the New
Teftament begins therewith.

4. Another Evidence of this great Truth was the
Revival of the Spirit of Prophefy in John the Bap-
tift, that had now eeafed for the Space of four hun-
dred Years.

4 5. Ano-

on I Cor. i. Z4? 531

5. Another Evidence thereof were the concomi-
tant Circumftances of our Saviour's Birth. Befidc
his being born at Bethlehem according to a plaia
and exprefs Prophefy thereof, and his being defcend-
ed of the royal Line of David, as it was promifed
that the Meffias fhould be the Son of David accord-
ing to the Flejh : His coming was attended with ex-
traordinary Phenomena or Appearances. A Star in
the Eaft that made the wife Men come and inquire
after him and worftiip him. An Angel of the Lord
appeared to the Shepherds, and the Glory of the Lord
(hone round about them : And the Angel faid unto
them, Fear net, for behold I bring you good hidings
of great Joy whtchfball be to all People, for unto
you is bom this Day in the City ofDavidy a Saviour
which is Chrifi the Lord. With the Angel joined a
Multitude of the heavenly Hoft.praifingGod and fay-
ing, Glory to God in theHigheft, and on Earth Peace
Good-will towards Men.

6. God bore Teftimony to our Saviour's being
the Son of God and the promiied MeJJias, by an
audible Voice from Heaven, firft at his Baptifm and
again at his Transfiguration, this is my beloved
Son in whom lam well-pleafedy hear ye him. Which
was alfo teftified by the vifible Defcent of the Holy
Ghoft upon him like a Dove, fignifying that plenary
Unction of the Holy Spirit he received, to qualify
and fumifh him for all his mediatory Performances.
In the

7. Place, The Divine and Heavenly Do&rine he
taught was another Evidence or this Sort. For, as
the Jewifb Officers acknowledged, never Man fpakt
as be fpake. And in the

8. Placc,i The many uncontefted Miracles that he
wrought in Confirmation of his Do&rine, plainly dc-

Ll 2 dared

fti SERMON XXI.

clared that he was the Son of God, and the Saviour
of the World.

But befide thefe Evidences, going before or ac-
companying our Saviour's Appearance, and by which
the Divine Wifdom was maniiefted, in giving the
World full Aflurance that he came into the World
for accomplifhing the Redemption of Men ; befide
thefe, I fay, there are fome other, and thefe no Kefs
important and material, which followed his Ap-
pearance. Such as his R,efurrec~tion from the dead,
which, as I had Occafion formerly to obferve, was
the dtcifive Evidence of this great Truth, that Chrifl
is the Son of God, and Saviour of the World, and
hath actually accomplifhed the Redemption o; M n-
kind. Such alfo was the Miffion of the Holy Spi-
rit in Confequencc of our Saviour's Refurrc&ion
and Afcenfion, and all thefe Divine Gifts and
Powers that were conferred on the Apoftlts and flrft
Chriftiaps. And, in Confequencc of this again,
fucb was the wonderful Succefs of the Gofpcl, in
converting fo great a Part of the World to the Chri-
ftian Faith in fo fhort a Time. On Account of
all which well might the Apoftle fay as in i Tim.
i, 15. This is a faithful Saying and worthy of all
Acceptation, that Jejus Chrift came into the World
to fave Sinners.

Thefe Things I have hinted at in a very curfory
Way, not having Time now to infift on them at
fuch Length as they well deferve, and alfo becaufe I
had Occafion to take Notice of fome of them be-
fore, when fpeaking of Chrift 's being the Power of
God. But I proceed now to a

III, General Inftance wherein the Wifdom of
God is manifefted with Reference to the Way and
Method of our Salvation by the Lord Jefus thrift.

And

on I Cor, i; 24. 533

And that is the Condition or Terms of our Salva-
tion, or the. Thing that God requires of us in or-
der to our being faved by his Son, the Lord Jefus
Chrift. Now I fuppole you all know that the great
Condition of our Salvation is Faith, Faith in the
Lord Jefus thrift, which is not only an aflenting
to the Truth of the Promife of the Gofpel ; but a
receiving and refting upon him alone for Salvation
as he is offered to us in the Gofpel, for lVi[dom%
Rtgbteoufnefs, Sanftification, and Redemption: A
cordial Acceptance of him as our Prophet, Priefi
and King, to do the whole Work of a Mediator or
Redeemer for us. According to what is told us in
many Places of Scripture, which becaufe I luppofe
they are obvious to you, I fliall not now {land to
mention or quote.

Now how much the Wifdom of God is mani-
fefted in making Faich the great Condition of our
Salvation, will appear in the following Particulars.
1. Tne infinitely wife God makes our Recovery
reverfe our Apoflacy, to the Praifeand Glory of his
own Wifdom and Grace, as well as to our great
and everlalHng Advantage and Happinefs, by this
Method or Conftitution : I fay by making our Sal-
vation depend upon our Faith, he makes our Re-
covery reverfe our Apoftacy. And that in thefe three
lnftances.

1. Man finned, apoftatized from God, forfeited
his Tide to Heaven and eternal Life through Un-
belief; and he mud be faved by Faith. Man 4i(-
believed the Word and Threatning of God, gave
more Credit to the falfe Suggeftions of Satan, the
old Serpent, than to the exprefs Declarations of God,
his fovereign Lord and Creator; this was the Caufc
of his Fall and Apoftacy : And in order to his Re-

L I 1 Covery,

5^4 SERMON XXI.

covery, it was reafonable in the Wifdom of God
that this treafonable Unbelief (hould be reverfed by
the fame new great Aft of Faith, that might raife
him out of the Pit into which his former Unbelief
had thrown him. This was proper and reafonable
in the Wifdom of God, for the Honour of the Ve-
racity and Truth of God, that Man had affronted,
in his disbelieving it : For tho' the divine Veracity
is fully vindicated, in the Accomplifhrnent of threat-
tied Death and Mifery on them that believe not,
iand tho* Chrift has given, and was only able to give
by his Death and Sufferings, full Satisfaction to all
the injured Perfections of God in Name of all them
that believe in him ,• yet it was proper and reafon-
able, that even Believers themfelves fhould, by the
Homage of their Faith, make the bell: Reparation
they could to the Truth or Faithfulnefs of God,
and honour it anew by their Faith, as they had
affronted it before by their Unbelief.

2. Man finned, and apoftatized from God
through a vain Affectation of Knowledge, he afpired
to be like God, knowing Good and Evil : And he
muft be faved by Faith, which is a humbling proud
Reafon, and denying rhe arrogant Pretentions of
it. Man thought, by climbing the Tree of Know-
ledge to mount up to Heaven ; but his Expectations
mightily fail 'd him, he fell back, and muft ly, as
it were, at the Root of the Tree bemoaning himfelf,
and can only hope to get up again by Faith,
which is a humbling of proud Reafon, a denying
his own Under/landing, and a refigning himfelf
unto the Conduct of God. Man thought to be hap-
py in a Way of Knowledge, a forbidden Way, and
having loft himfelf as foon as he entered on that Way,
God will have hira to take a new Way in order

to

on i Cor. i. 24. 53$

to his arriving *t Happinefs. Man's Heart fwclled
with Pride and Self-confidence, he would be his
own Guide, and take his own Way to Heaven and
Happinefs : But he foon went aftray, and God will
have him know he can never come there, unlefs
he refign himfelf to his Conduct and Guidance.
And thus, as Man is humbled, the Pride ot his
Underftanding brought down, and his lofty Imagi-
nations levelled ; fo God is highly honoured and
glorified, in as much as by this it appears, that the
Council of the Lord ftandeth for ever, the ^thoughts
ef his Heart to all Generations ; in vain is it for
Man to ofter to thwart his Purpofes and Decrees,
to think to be wifer than he, to think to be happy
by any other Method, or any other Terms, than
he has prefcribed.

3. Man would not go to Heaven when he might
by his own Obedience and Righteouinefs, and now
he might take up the Obedience and Righteouf-
nefs of another, to bring him there. Man, atfirft,
was well furniihed out by his Creator as an Adven-
turer for Heaven and eternal Life, he had the Way
of Life, the Way of Obedience, plainly pointed out
to him ; and he was indued with all defirable
Abilities to make hold out in that Way, till he
fhouid arrive at the happy End of it, the Pofleflion
of Glory, Honour and Immortality : But Man foon
loft that Way, and betook himfelf to another, which
proved Deftru&ion to him, the Way of Death and not
the Way of Lite ; he was defpoilM of his Innocence
and Righteoufnefs, and (o, inftead of reaching Hea-
ven, became liable to Hell and all the everlafting Woes
and Miferies of it ; This was the fad Miihap of our
firft Parent by which they ruined themfelves
and all their Polierity. And now, in order to our
L I 4 rt~

#£

ar

536 S E R M O N XXI.

Recovery, God has wifely ordered that, for our
Abufe of our own Righteoufnefs, we muft be be-
holden to the Righteoufnefs of another, even of the
Lprd Jefus Chrift, for our coming to Heaven. Tis
true, there are other Reafons for our being faved
by a borrowed Righteoufnefs, for we have none of
our own ; after our firft Forfeiture and Lofs of it,
it became impoifible for us to be faved but by a
derived and borrowed Righteoufnefs • But this is
one Reafon among others, for which a wife God
has ordered it that we fhould be thus faved, that
we might fee the Sin and Folly of our Apoftacy,
be humbled for our Abufe of original Righteoufnefs
be emptied of ourfelves, and all Conceit of our felves
and of our own Righteoufnefs, and depend allanerly
upon the Righteoufnefs or another, even the Lord
Jefus Chrift, for Salvarion.

And thus, I fay, the Wifdom of God mines
forth in this Conftitution, his making our Salvation
depend on our Faith, in as much as thereby he makes
our Recovery reverfc our Apoftacy, to his own
Glory and Praife, and our lure and everlafting
Good in the IlTue. Gcd luft the Glory of this
firft Conftitution, I mean his creating Man an in-
nocent and perfect Creature, and putting him in
a Capacity of getting to Heaven by his own Righ-
teoufnefs; God loft the Honour and Glory of his
Conftitution by Man's Apoftacy : And therefore,
when out of his infinite Companions, he thought
Good to recover any of the loft Pofterity of Adam>
was it not juft and reafonable he fhould do it in fuch
a Way as was moft proper to retrive the Honour
and Glory that Man had deprived him of, by his
falling from his firft State, and his abufing the firft
Conftitution of his God and Creator for making

him

on I Cor. i. 14. 537

him h*ppy ? Was it not rcafonable, that out of
the Ruins of the firft Conftitution, he fhould raifc
the Gloty or the new, to the Praifc of his own
Wifdom and Grace and other Perlcdions, as well
as our qreat Good in the Mac

2. The Wifdom of God in making our Salva-
tion depend upon our Faith, or in making our Faith
the great Means and Inftrument of our Salvation,
may appear in this, that there is a peculiar Ap-
titude in Faith for this End. Salvation is offered
to us as a Gift, the great Gift of God, that Chrift
the Son of God has purchafed for us : This Gift
muft befome way or other transferred to us and made
ours, or elfe what can we be benefited by it. Now
in order to its being transferred to us two Things
feemstobeneccflary, Fir (I, TheConfcnt of the Giver,
Secondly, The Ccnfent of the Receiver. God the
Donor confents to give us Salvation by Chrift, in
the Offers and Promifes which he makes thereof in
his Word ; and we confent to accept of, and re-
ceive this Gift from his Hand by Faith : There
muft be a mutual Confent, on God's Part to
give, and on our Part to take Chrift and Salvati-
on, to eftablifh our Right and Title to k. And in
this the W'ifdom of God mines peculiarly forth, that
he has cunneded our Salvation and Faith together,
or made our Salvation to depend upon our Faith,
which has a peculiar Aptitude in its Natnre to
be the Means and Condition of our Salvation as
importing the Confent of our Wills to accept of
Chrift, and the Salvation he has purchafed for us,
and fo transfer it to us, and make it become
ours.

3. Faith is an Ad of the greateft Homage paid
to God, and therefore fie above all to be made the

Con-

538 SERMON XXf.

Condition of our Salvation : This feems to be an
Honour due to Faith, that as it excclls all oiher
Graces in the Homage it pays God, fo it fhould
have the Preference in the Method of our Salvation.
Faith I fay is an Ad of the greateft Homage paid
to God, none of the other Graces can match it in
this Refpect. The other Graces have their Objects
prefented to them, and they are drawn out into
Exercife, are weak or ftrong according to the Power
and Influence that their Objects have upon them.
Knowledge, for Inftance^ contemplates God and
his Perfections as they are difcovered in his Word
and Works, and it can go no further than it fees :
Love breathes after him or cleaves to him, accord-
ing to the Senfe or Perfuafion it has of his Good-
nefs and his other amiable Perfections, but it can
go no further than it fc^s and feels: And Fear
dreads him as it is moved by a Senfe or Apprehen-
(ion of his terrible Majefty. Thus theie Graces are
all limited in their Exercife, according to the Dif-
covery they have of their Objects: But Faith is a
Kind of unbounded Thing, it plunges as it were
into the Ocean or Abyfs of divine Revelations and
Myiteries ; and believes, without Meafure and Re-
ferve; what Eye hath not feen, Ear heard, nor the
Heart of Man been able to conceive, is readily em-
braced by Faith ; it has a Kind of infinite Capa-
city, by which it embraces all that God has re-
vealed tho' it cannot comprehend tHem, and feeks
for no other Reafon for it but that he has revealed
them ; and as the Things that he has revealed are
of infinite Extent, fo Faith gives an unlimited Af-
fent to them. Faith is an Act of the greateft Re-
fignation, and therefore an Ad of the greateft Ho-
mage and Worlhip paid to God, and confequently

fie

on i Cor. i. 24. 539

fit to be made the prime Condition of our Salvati-
on. There is nothing honours God fo much as
Rcfignation and Truft, tor this implies a Belief of
and a Regard to all the Perfections of God, efpeci-
ally his Wi(dom, Power, Goodnefs and Truth.
But now Faith is the moft noble Act of Refigna-
tion, as a Rcfignation of the whole Soul, Under-
ftanding, Will and Affections to God : So as a
Man determines to believe all to be true that he
fays, however incomprehenfible to his own Reafon
and Underftanding ; to embrace ail as good that
ha commands or enjoins, however contradictory to
the Appetites and Defires of his own Nature; to
love, rejoice, and fear, and grieve, according as he
prefcribes and no otherwife, notwithstanding all the
Appearance there may be of Reafon to the contra-
ry. * Faith is an Act of Refignation for both
Worlds, a Refignation of all a Man's deareft and
greateft Interefts, thefe of his Soul both for Time
and Eternity. A Creature is not capable to pay
more Homage to God, more to honour and worfhip
him, than by the Refignation of Faith ; by which
he makes Acknowledgement of all his Perfections,
and entrufts him with his Soul and all his ever-
lafting Interefts and Concerns : And in confequence,
engages the infinite Wifdom, and Power, and
Goodnefs of God, to be furthcoming for him;
and fo is the fureft and fafeft Way to Salvation.
A generous Man will think himfelf obliged to pro-
tect any that flies to him in Diftrefs for Shelter,
and confides in him for Defence and Afliftance ?
And to be fure, infinite Goodnefs will never fail
the Soul, that by Refignation of Faith puts itfelf
Wider the Shadow of his Wings j and therefore, I

fay,

n

540 SERMON XXI.

fay, Faith is fit to be made the Condition of our
Salvation and to have the Honour of it.

4. Faith is the Root and Source, the Soul and
Life of all the other Graces, and therefore it was
fit and congruous that our Salvation ihould be made
chiefly to depend upon it. Wherever there is true
Faith, there none of the other Graces can be want-
ing : For they all flow trom it as naturally as Light
and Heat do from the Sun. And where a Prin-
ciple of Faith is wanting, there can be no other
Grace, more than there can be Life in a Body that
wants a Soul to animate it. For, indeed, as Faith
is the Root and Source of all other Graces, fo it
animates them all, for they live or dy, flouri/h or
languifh, as they are actuated and nourilhed by
Faith. On which Account it was fit and congru-
ous, that our Faith ihould be made the great Con-
dition of our Salvation, or that our Salvation mould
be made to depend upon our Faith.

5. Jt was fit and proper for the Honour of our
Redeemer, the Lord Jefus Chrift, that our Salva-
tion ihould be annexed to our Faith in him, or
made to depend upon it : It was a generous Un-
dertaking, wonderfully generous Undertaking, in
the Son of God to appear in our Nature, and to
accomplifh the Work of our Redemption: This
was what he in no Manner owed us, was in no
Manner obliged to ; and only undertook it out of
pure SubmiiTion to his Father's Will, and a gene-
rous Compaflion to wretched Creatures. Now as
{uch an unexampled Generofity as this deferves
every the beft Return we can make to it ; fo it is
fit and congruous that it be honoured with ourFaith,
and that our Salvation be made to depend upon
this Faith i or that God fhould not only require

us

on i Cor. i. 24* 541

us to believe in him, but make our Salvation depend
upon our believing in him. For this, I fay, is an Ho-
nour he has merited by his becoming a Redeemer to
us, and doing all Things that were neceflary in order
to our Redemption. To which Purpofe our Saviour
himfelf fays, John v. 22, 23. ? be Father judgctb
no Man, but batb committed all Judgment, or Go-
vernment, to the Son, that all Men JJmild honour
the Son even as they honour the Father; he that
honour eth not the Son, honour eth not the Father that
fent htm ; upon which he immediately adds, ver. 24.
Verily, Verily I fay unto you, he that hear eth my
Word, and befievetb on him that fent me, hath
everlafiiug Life andftjall not come into Condemna-
tion but is paffed from Death to Life; as if he had
faid, This is the Honour that the Father will have
done to me. that Men fhould believe in me, and
have Life and Salvation by their (o doing ; agree-
ably to which, he fays, chap. vi. 40. This is the
IV ill of him that fent me, that every one that feetb
the Son, and believeth on him, may have ever lofting
Life, and Itzill raife him up at the la(l Day; he will,
as the Apoflle fays, keep fuch a Soul by bis Power
through Faith unto Salvation.

6. The Son of God coming into the World in
fuch a State, and appearing in fuch disadvantage-
ous Circomftances, as made it very difficult for
Men to believe in him; confidering the Prejudices
with which the Jews were pofleft againfi his Cha-
racter, and the Objections which the carnal Reafon,
both of the- Jezvs and Gentiles, was ready to raife
againft the improbable Way he took of faving the
World by his dying on a Crofs : This made it rea-
fonable, for the encouraging Mens Faith in him,
that fuch a mightv Reward as, that of everlafting

Life

$qi SERMON XXb

Life ftiould be annexed to their believing in him ;
otherwife 'tis reafonablc to think, there would have
been but few to believe in him, few to profefs Faich
in him, efpecially when fuch a Profeffion expofed
them to fo many Hardihips and Perfections in a
prefent World.

7. It was proper and neceflary for humbling
us, emptying us ofourfelves; making us go out
of our felves, and depend on God for Salvation,
and afcribe the Praife of it wholl^ to him ; that
Faith fliould be made the great Condition of our
Salvation, or that our Salvation fhould be made to
depend upon our Faith in Chrift. Sett is the great
Root of Bitternefs in us, the Idol of Jealoufy that
has ufurped God's Room in our Hearts : All the
Sins that a Man commits proceed from this cor-
rupt Source ; all the Lulls and Vices that take
place in his Soul, they are nothing but felf dreft up
in various Shapes : Pride is nothing but Self-admi-
ration ; Covetoufnefs, Voluptuoufnefs, Anger, and
Revenge, are nothing but Self-love, in the different
Ways that a Man take to pleafe and gratify Self.
Self therefore was the greateft Obftacle in the
Way of Man's Salvation : For removing of which,
God has wifely ordered that we ftiould be faved by
Faith, for Faith is a going out of our felves, an
emptying of our felves ; a denying of Self in all the
Parts of it, Self-wit, Self-will, Self-intereft, Self-
love, profit in fo far as carnal and worldly, and
Self-righieoufnefs : Faith, I fay, is a denying of all
thefe, according to what our Saviour makes the
Condition of our being his Difciples, Mattb. xvi.
24. If any Man will come after me, let bim deny bim-
felf and take up bis Crofs and follow me ; let him
deny himfelf in all the Confederations of Self, elfe

he

on i Cor. i. 24' 543

he cannot be a true Believer, or a true Chriftian.
Faith, I fay, is a denying of Self, and, in a fpecial
Manner, of Self-righteoufnefs ; and therefore very-
fit to be made the Condition of our Salvation.
Man has naturally a ftrong Inclination to build
upon his own Self-righteoufnefs for Salvation, as
the Apoftle obferves of the Jews, Rom. x. 3. tfbey
being ignorant of God's Righteoufnefs, and going
about to eftablijh their own Righteoufnefs, have not
jubmitted them/elves unto the Righteoufnefs of God.
But now, Man having no Righteoufnefs of his
own, but what is filthy and defective as rotten Rags;
and feeing it would be a fatal Miftake for Men to
build their Hope of Salvation on fuch a Bottom,
God has wifely as well as kindly, both for our
Safety and for his own Honour and Glory, or-
dered that we fhould be faved by Faith ; and to
be taught to go quite off our own Bottom, which
would fink under us when we truft to it ; and fo
depend intirely on the all-fufficient Righteoufnefs of
a Redeemer, that can never fail us if we arc not
wanting to our felves : And fo, as we arc humbled
and emptied of our felves, and all Boafting ex-
cluded on our Part ; fo God receives the whole
Glory of his own Work, I mean the Work of our
Salvation as due is : For by Grace we are faved,
through Faith, and that not of our /elves, it is the
GiftofGody Eph. ii. 8. And as the fame Apoftle
fays, Rom. iii. 27. Where is Boafting then ? It
is excluded: By what Law? Of Works ? Nay; but
by the Law of Faith,

8. There is nothing hard in this, I mean in
our Salvation being made to depend upon our Faith,
For, befide that Nature di&ates that God is to be
trufted, and Faith is a reafonablc Homage due to

his

544 SERMON XXL

his Perfe&ions ; to ac~t by Truft, and to go upon a
Principle of Faith, is a Thing that we are ac-
cuftomed to and dally practtfe in other Matters, in
fhort, almoft all the Affairs oi the World are
tranfa&ed and managed by Faith and Truft. And
when Men have fuch Faith and Truft to put in one
another, jhould it be reckoned hard for us to be
required to truft God, and believe in the Lord'
Jefus Chrift for the Salvation cf our Souls ; cfpe-
cially when we have fo many ftrong Grounds and
Evidences to build our Faith upon ? So that there
is nothing in this Method of Salvation, but what
is infinitely wife and without Rigor ; yea, inftead
of Hardfhip, the greateft Mercy and Grace as well
as Wifdom are difplayed ; for hereby Provifion is
made for the Comfort of fallen Man, now he is no
longer under the heavy Yoke of the Law of Works,
but under the light and eafy Yoke of the Law of
Faith.

Thefe are fome of the excellent Reafons for which
the Divine Wifdom hath annexed Salvation to our
Faith, or believing in Chrift. But let us remem-
ber, that tho' Faith be a Work, yet it doth not
fave us as it is a Work, but as it is a happy In-
ftrument, to the Exercife of which God has been
gracioufly pleafed to annex the Promife of Life and
Salvation ; and as it applies the Righteoufnefs
of Chrift, which is the great and meritorious Caufe
both of our Juftification and Salvation. Faith of
itfelf is no more able to fave us than any other
Grace, were it not for the gracious Appointment
and Conftitution of God.

And then as the Wifdom of God is difplayed in
making our Salvation depend upon our Faith, fo is
it alfo in his requiring that this Faith fhould produce

Ho!i~

ori I Cor. i. 14; 54^

Molinef* and Obedience in the Hearts and Lives of
Men. Let none therefore be fo foolifh as to infct
from what hath been faid concerning the Con-
nexion between Faith and Salvation, that a bare,
naked, dead Faith is chough to fave them : No
Faith is true faith, but what produceth good Works;
and when the Scripture afcribcs Salvation to Faith,
it always fuppofes that tf here there is Faith in the
Heart there will be alfo holy Obedience in the Life.
There are two Things neceffary for Mankind's at-
taining to the Poffeflion of eteftial Life and Hap-
pinefs, Firft, That they fhould have a Right and
Title to it, and, Secondly, A fuitable Difpofitidh
for it ; as their Faith in Chrift avails to the one,
fo their Holineis poffefles them of the other, I mean
it qualifies and difpofes theiri fot the Enjoyment of
Heaven and eternal Lite. Befides, that God in-
tending in the Work of our Redemption to re-
cover the Service of his rational Cireatures, it was
wifely ordered that theit Faith, wHich fhould entitle
them to Salvation, fhould be a Faith producing
Obedience, or, as the Apoftle fays, a Faith that
worketb by tout.

I (hall only mention one general Inftarifce. hiore,
wherein the Wifdom of God is manifefted in the
Way and Method of our Salvation by the Lord
Jefus Chrift, and that is, the Ordinances of th*
Gofpel that he has appointed for promoting the
Faith, Holinefs and Salvatioiti 6i Believers* I
might (hew, if I had Time for it, how all the Or-
dinances of the Gofpel arc the proper and efte&ual
Means of Salvation, wherein the Power, Wifdom
and Goodncfs of God fliiric forth with equal Luftre i
But I {hall at this Time confine my felf to the Or-
dinance of the Supper fo immediately before us, and
Vol. It Mm only

54o SERMON XXI,

only give you a few Hints of the Wifdom as well
as the Goodnefs of God therein manifefted
And,

i. The Wifdom of God is manifefted in the In-
ftitution of this Ordinance, in as mutii as thereby
he has given the World one or the ft ongefi Evident
ces that could be invented, of the Truth of oqi Sa-
viour's Death and Sufferings ; on u hich, as the
Whole of Chriftiani y, fo all our Hopes of eternal
Salvation do depend.

This is an Evidence that baffles all »"he Wit and
Malice of Infidelity, a Matter of Faft arretted by a
folemn Memorial of it ; taking Date from the very
Time of thcTranfc&ion, and continued aown vtrithv
out Interruption thro' all fucce&dmg Ages : This is
fuch a Piece of practical Hiftory as cannot be con?
futed,

2. In this Ordinance, with Reference to Belie-
vers, the Wifdom of God is notably manireftcd, in
as much as thereby he has provided them with an
excellent Means of preferving on their Minds a freft
Senfc of what fo much concerns them to know and
believe, and to keep it in Remembrance, even the
Death and Sufferings of their bleffed Redeemer. No-
thing could be more proper for this End than this
(acred Memorial, (by which Chrift J ejus is evi-
dently fet forth befere their Eyes, crucified among
them ). efpecially when the Intention and Command
of the Author of it is obeyed, in the frequent as well
as devout Celebration thereof.

3. The Wifdom of God is manifefted in this Or-
dinance, not only in furn idling Chriftians with a
Memorial of the Death and Sufferings of their Lord;
but alfo in putting in their Hands an excellent
Means to help their Faith, in making Application

to

on I Cor. i, 24. 547

to themfelves of the Virtue and Merits of his Death
and Sufferings. Here God wifely and kindly has
appointed fenfible Things to be made ufe of, to mi-
niiter to the Faith of his People : Here under the
Symbols of Bread and Wine, they have Thrill him-
felr, and all the Benefits 01 his Death and Purchafe
put into their Hands ; to the Fnd they may be
perfwaded, that as really as they eat and drink the
one, they are by Faith made Partakers of the o-
thcr.

4. In this Ordinance God has wifely provided
for reviving the Love, and rekindling tne Devotion
of his People from Time to Time ; which he well
knew would need fuch a Help. And

Laftly, In this Ordinance God has alfo wonder-
fully provided for the Comfort of his People. This
Ordinance is the Communion, and therein Believers
receive thele Communications of Grace, Strength
and Comfort, that ferve to carry them thro* all the
Stages of their Life and Pilgrimage in this World,
till at laft they come home to Heaven, where they
{ball be ever with the Lord-, and, with their eternal
Praifes, celebrate thefe Wonders of Divine Wifdom,
Love and Power, that fhine forth in the Work of
their Redemption.

I fhould now come to the Application of what
has been faid on this great Subjeft : But, not having
Time for it now, I fhall conclude with two or three
Words.

1. Is it fo that CM ft is the Power of God and the
Wifdom of God, for the Salvation of them that be-
lieve, * then let us this Day acknowledge it with the
outmoft Sincerity and Thankfuinefs of our Hearts ?
Let us join with the Apoftle in mat Doxology of
Jiis, 1 £mu i. j 7. Now unto the King eternal, im-
M m a mortal,

548 SERMON XXL &c.

mortal, invtfible, the only wife God, be Glory and
Honour for ever and ever. Amen.

2. If Cbrift be the Powtr of God and the IVtfdom
of God for Salvation* let us this Day embrace him as
ftich, let us embrace him as fuch when he is offered
to us in the Gofpcl, let us embrace him as fuch
When he is offered to us in the Sacrament. Let us
with all our Hearts approve or, and fall in with
this blcffed Method of Salvation, in which fo much
of the Power and Wifdom> as well as of the Gnce
of God is manitefted. And

$. Let us this Day rcfign ourfelves to this blefled
and all fufficient Saviour, to be favedby him in thii
adorable Way ot Divine Contrivance -f that fo we
may be added to the happy Number of thpfe,
whofe Salvation (hall be an eternal and glorious E-
vidence of the Truth of what the Apoftlc here in the
Text fays, That to them that art called, Cbrift is
the Power of God and the Wifdom of God.

Now to this only wife God, and our Saviour,
be Glory and Majefty, Dominion and Power, both
now and ever. Amen.

FINIS.

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