The works of President Edwards ..

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WORKS

IN EIGHT VOLUMES.

VOLUME VIII.

CONTAINING

fL CONTINUATION OF II RIOUS AND IMPORT-
SERMONS ON VA- ANT SUBJECTS.

FIRST AMERICAN EDITION.

PUBLISHED AT WORCESTER,

By ISAIAH THOMAS, Jun,
xsaac sruRTErANr, pjunt&r,

1809,

SERMONS

ON VARIOUS

IMPORTANT SUBJECTS-

sermon XVI.*

Tht Importance and Advantage of a thorough
Knowledge of Divine Truth,

HEBREWS v. 12.

JOR WHEN, FOR THE TIME, YE OUGHT TO BE TEACHERS, YE
HAVE NEED THAT ONE TEACH YOU AGAIN WHICH BE
THE FIRST PRINCIFLES OF THE ORACLES OF GOD ; AND
ARE BECOME SUCH AS HAVE NEED OF MILK, AND NOT
OF STRONG MEAT.

X HESE words are a complaint, which the apostle
makes of a certain, defect in the Christian Hebrews, to whom
he wrote. Wherein we may observe,

1. What the defect complained of is, viz. A want of such
a proficiency in the knowledge of the doctrines and mysteries
of religion, as might have been expected of them- The apos-
jtle complains of them, that they had not made that progress

* Dat;d November, 1739.

4 IMPORTANCE OF THE

in their acquaintance with the things of divinity, or things
taught in the oracles of God, which they ought to have made.
And he means to reprove them, not merely for their deficien-
cy in spiritual and experimental knowledge of divine things,
but for their deficiency in a doctrinal acquaintance with the
principles of religion, and the truths of Christian divinity ; as
is evident by several things.

It appears by the manner in which the apostle introduces
this complaint or reproof. The occasion of his introducing
it, is this : In the next verse but one preceding, he mentions
Christ's being an high priest after the order of Melchizedek :
" Called of God an high priest after the order of Melchize-
dek." This Melchizedek being in the Old Testament, which
was the oracles of God, held forth as an eminent type of Christ,
and the account we there have of Melchizedek containing ma-
ny gospel mysteries, these the apostle was willing to point out
to the Christian Hebrews. But he apprehended, that through
their weakness in knowledge, and little acquaintance in mys-
teries of that nature, they would not understand him; and
therefore breaks off for the present from saying any thing
about Melchizedek. Thus, in verse 1 1, " Of whom we have
many things to say, and hard to be uttered ; seeing ye are dull
of hearing ;" i e. there are many things concerning Melchiz-
edek, which contain wonderful gospel mysteries, and which I
vould take notice of to you, were it not that I am afraid, that
through your dullness and backwardness in understanding
these things, you would only be puzzled and confounded by
my discourse, and so receive no benefit ; and that it would be
too hard for you, as meat that is too strong.

Then come in the words of the text : " For when, for the
time, ye ought to be teachers, ye have need that one teach you
again which be the first principles of the oracles of God ; and
are become such as have need of milk, and not of strong
meat." As much as to say, Indeed it might have been ex-
pected oi you, that you should have known enough ol divin-
ity, and the holy scriptures, to be able to understand and digest
such mysteries : 13 ut it is not so with you."

KNOWLEDGE OF DIVINE TRUTH. 5

Again, The apostle speaks of their proficiency in such
knowledge as is conveyed and received by human teaching;
as appears by that expression, " When for the time ye ought
to be te chers ;" which includes not only a practical and ex-
perimental, but also a doctrinal knowledge of the truths and
snys-teries of religion.

Again, The apostle speaks of sugIi a knowledge, whereby
.Christians are enabled to digest strong meat ; i. e. to under-
stand those things in divinity which are more abstruse and
■difficult to be understood, and which require great skill in
.things of this nature. This is more fully expressed in the
iwo next verses : For every one that useth milk, is unskilful
in the word of righteousness ; for he is a babe. But strong
meat belongeth to them that are of full age, even those who,
by reason of use, nave their senses exercised to discern both
good and evil."

Again, It is such a knowledge, that proficiency in i': shall
carry persons beyond the first principles of rel, ;jn. As
here ; " Ye have need that one teach you again which be the
first principles of the oracles of God." Therefore the apos-
tle, in the beginning of the next chapter, advises them, " to
leave the first principles of the doctrine of Christ, and to go
On unto perfection."

2. We may observe wherein the fault of this defect ap-
pears, viz. in that they had not made proficiency according to
their time. For the time, they ought to have been teachers.
As they were Christians, their business was to learn and gain
Christian knowledge. They were scholars in the school of
Christ; and if they had improved their time in learning, as
they ought to have done, they might, by the time when the
apostle wrote, have been fit to be teachers in this school. To
whatever business any one is devoted, it may be expected that
his perfection in jt shall be answerable to the time he has had
to learn and perfect himself.. ..Christians should not always re-
main babes, but should grow in Christian knowledge ; and,
leaving the food of babes, which is milk, should learn to di-
gest strong meat,

IMPORTANCE OF THE

DOCTRINE.

Every Christian should make a business of endeavoring to
grow in knowledge in divinity.

This is indeed esteemed the business of divines and minis-
ters : It is commonly thought to be their work, by the study
of the scriptures, and other instructive books, to gain knowl-
edge ; and most seem to think that it may be left to them, as
- what belongeth not to others. But if the apostle had enter-
tained this notion, he would never have blamed the Christian
Hebrews for not having acquired knowledge enough to be
teachers : Or if he had thought, that this concerned Christ-
ians in general, only as a thing by the by, and that their time
should not; in a considerable measure, be taken up with this
business ; he never would have so much blamed them, that
their proficiency in knowledge had not been answerable to the
*ime which they had hud to learn.

In handling this subject, I shall show,

1. What divinity is.

2. What kind of knowledge in divinity is intended in the
doctrine.

3. Why knowledge in divinity is necessary.

4. Why all Christians should make a business of endeav-
oring to grow in this knowledge.

I. I shall very briefly show what divinity is.

Various definitions have been given of it by those who
have treated on the subject. I shall not now stand to enquire
which, according to the rules of art, is the most accurate defi-
nition ; but shall so define or describe it, as I think has the
greatest tendency to convey a notion of it to this auditory.

By divinity is meant, That science or doctrine which com-
prehends all those truths and rules which concern the great
business of religion. There are various kinds of arts and sci-
ences taught and learned in the schools, which are conversant

KNOWLEDGE OF DIVINE TRUTH. 7

about various objects ; about the works of nature in general,
as philosophy ; or the visible heavens, as astronomy ; or the
sea, as navigation ; or the earth, as geography ; or the body
of man, as physic and anatomy ; or the soul of man, with re-
gard to its natural powers and qualities, as logic and pneuma-
tology ; or about human government, as politics and jurispru-
dence. But there is one science, or one certain kind of knowl-
edge and doctrine, which is above all the rest, as it is concern-
ing God and the great business of religion : This is divinity ;
which is not learned, as other sciences, merely by the im-
provement of man's natural reason, but is taught by God him-
self in a certain book that he hath given for that end, full of
instruction. This is the rule which God hath given to the
world to be their guide in searching after this kind of knowl-
edge, and is a summary of all things of this nature needful
for us to know. Upon this account divinity is rather called a
doctrine, than an art or science.

Indeed there is what is called natural religion or divinity,
There are many truths concerning God, and our dvity to him,
which are evident by the light of nature. But Christian di-
vinity, properly so called, is not evident by the light of nature ;
it depends on revelation. Such are our circumstances now in
our fallen state, that nothing which it is needful for us to know
concerning God, is manifest by the light of nature in the man-
ner in which it is necessary for us to know it. For the knowl-
edge of no truth in divinity is of any significance to us, any
otherwise than, as it some way or other belongs to the gospel
scheme, or as it relates to a Mediator. But the light of nature
teaches us no truth of divinity in this manner. Therefore it
cannot be said, that we come to the knowledge of any part of
Christian divinity by the light of nature. The light of nature
teaches no truth as it is in Jesus. It is only the word of God,
contained in the Old and New Testament, which teaches us
Christian divinity.

Divinity comprehends all that is taught in the scriptures,
and so all that we need know, or is to be known, concerning
God and Jesus Christ, concerning our duty to God, and our

8 IMPORTANCE OF THE

happiness in God. Divinity is commonly defined, the dec*
trine of living to God ; and by some who seem to be more ac-
curate, the doctrine of R ting to God by Christ. It compre-
hends all Christian doctrines as they are in Jesus, and aU
Christian rules directing us in living to God by Christ. There
is nothing in divinity, no one doctrine, no promise, no rule,
but what some way or other relates to the Christian and divine
life, or our living to God by Christ. They all relate to this,
in two respects, viz. as they tend to promote our living to God
here in this world, in a life of faith and holiness, and also as
they tend to bring us to a life of perfect holiness and happi-
ness, in the full enjoyment of God hereafter. ...But I hasten
to the

II. Thing proposed, viz. To show what kind of knowl-
edge in divinity is intended in the doctrine.

Here I would observe,

1 . That there are two kinds of knowledge of the things of
divinity, viz. speculative and practical, or hi other terms, nat-
ural and spiritual. The former remains only in the head. No
other faculty but the understanding is concerned in it. It
consists in having a natural or rational knowledge of the things
of religion, or such a knowledge as is to be obtained by the
natural exercise of our own faculties, without any special illu-
mination of the Spirit of God. The latter rests not entirely
in the head, or in the speculative ideas of things ; but the
heart is concerned in it : It principally consists in the sense
of the heart. The mere intellect, without the heart, the will
or the inclination, is not the seat of it. And it may not only
be called seeing, but feeling or tasting. Thus there is a dif-
ference between having a right speculative notion of the doc-
trines contained in the word of God, and having a due sense of
the ni in the heart. In the former consists speculative or nat-
ural knowledge of the things of divinity ; in the latter con-
sists the spiritual or practical knowledge of them.

2. Neither of these is intended in the doctrine exclusively
of the other : But it is intended that we should seek the form-
er in order to the latter. The latter, even a spiritual and prac-

KNOWLEDGE OF DIVINE TRUTH. 9

tical knowledge of divinity, is of the greatest importance ; for
a speculative knowledge of it, without a spiritual knowledge,
is in vain and to no purpose, but to make our condemnation
the greater. Yet a speculative knowledge is also of infinite
importance in this respect, that without it we can have no
spiritual or practical knowledge ; as may be shown by and by.
I have already shown, that the apostle speaks not only of a
spiritual knowledge, but of such knowledge as can be acquir-
ed, and communicated from one to another. Yet it is not to
be thought, that he means this exclusively of the other. But
he would have the Christian Hebrews seek the one, in order
to the other. Therefore the former is first and most directly
intended ; it is intended that Christians should, by reading and
Other proper means, seek a good rational knowledge of the
things of divinity. The latter is more indirectly intended,
since it is to be sought by the other, as its end.. ..But I pro-
ceed to the

III. Thing proposed, viz. To show the usefulness and ne-
cessity of knowledge in divinity.

1. There is no other way by which any means of grace
whatsoever can be of any benefit, but by knowledge. All
teaching is in vain, without learning. Therefore the preach-
ing of the gospel would be wholly to no purpose, if it convey-
ed no knowledge to the mind. There is an order of men
whom Christ has appointed on purpose to be teachers in his
church. They are to teach the things of divinity. But they
teach in vain, if no knowledge in these things is gained by
their teaching. It is impossible that their teaching and
preaching should be a mean of grace, or of any good in the
hearts of their hearevs, any otherwise than by knowledge im-
parted to the understanding. Otherwise it wculd be of as
much benefit to the auditory, if the minister should preach in
some unknown tongue. All the difference is, that preaching
in a known tongue conveys something to the understanding,
which preaching in an unknown tongue doth not. On this
account, such preaching must be unprofitable. Men in such

Vol. VIII. B

10 IMPORTANCE OF THE

things receive nothing, when they understand nothing ; and'
are not at all edified, unless some knowledge be conveyed ;
agreeably to the apostle's arguing in 1 Cor xiv. 2... .6.

No speech can be any mean of grace, but by conveying
knowledge Otherwise the speech is as much lost as if there
had been no man there, and he that spoke, had spoken only
into the air ; as it follows in the passage just quoted, verse
6.... 10. He that doth not understand, can receive no faith,
nor any other grace ; for God deals with man as with a ra-
tional creature ; and when faith is in exercise, it is not about
something he knows not what. Therefore hearing is abso-
lutely necessary to faith ; because hearing is necessary to un-
derstanding, Rom. x. 14. " How shall they believe in him of
whom they have not heard ?"

So there can be no love without knowledge. It is not ac-
cording to the nature of the human soul, to love an object
which is entirely unknown. The heart cannot be set upon an
object of which there is no idea in the understanding. The
reasons which induce the soul to love, must first be under-
stood, before they can have a reasonable influence on the
heart.

God hath given us the Bible, which is a book of instruc-
tions. But this book can be of no manner of profit to us, any
otherwise than as it conveys some knowledge to the mind : It
can profit us no more than if it were written in the Chinese or
Tartarian language, of which we know not one word.

So the sacranvents of the gospel can have a proper effect
no other way, than by conveying some knowledge. They rep-
resent certain thingsby visible signs. And what; is the end
of signs, but to convey some knowledge of the things signi-
fied ? Such is the nature of man, that nothing can come at the
heart, but through the door of the understanding : And there
can be no spiritual knowledge of that of which there is not
first a rational knowledge. It is impossible that any one
should sec the truth or excellency of any doctrine of the gos-
pel, who knows not what that doctrine is. A man cannot sec
the wonderful excellency and love of Christ in doing such an«i

KNOWLEDGE OF DIVINE TRUTH. 1:

such things for sinners, unless his understanding be first in-
formed how those things were done. He cannot have a taste
of the sweetness and divine'excellencyof such and such things
contained in divinity, unless he first have a notion that there
are such and such things.

2. Without knowledge in divinity, none would differ from,
the most ignorant and barbarous Heathens. The Heathens
remain in gross Heathenish darkness, because they are not
instructed, and have not obtained the knowledge of the truths
of divinity. So if we live under the preaching of the gospel,
this will make us to differ from -them, only by conveying to us
more knowledge of the things of divinity.

"3. If man have no knowledge of these things, the faculty
of reason in him will be wholly in vain. The faculty of reason
and understanding was given for actual understanding and
knowledge. If a man have no actual knowledge, the faculty
or capacity of knowing is of no use to him. And if he have
actual knowledge, yet if he be destitute of the knowledge of
those things which are the last end of his being, and for the
sake of the knowledge of which he had more understanding
given him than the beasts ; then still his faculty of reason is
in vain ; he might as well have been a beast, as a man with
this knowledge. But the things of divinity are the things to
know which we had the faculty of reason given us. They are
the things which appertain to the end of our being, and to the
great business for which we are made. Therefore a man can-
not have his faculty of understanding to any purpose, any fur-
ther than he hath knowledge of the things of divinity.

So that this kind of knowledge is absolutely necessary.
Other kinds of knowledge may be very useful. Some other
sciences, such as astronomy, and natural philosophy, and ge-
ography, may be very excellent in their kind. But the knowl-
edge of this divine science is infinitely more useful and im-
portant than that of all other sciences whatever.

IV. I come now to the fourth, and principal thing propos-
ed under the doctrine, viz. to give the reasons why all Christ-

i2 IMPORTANXE OF THE

ians should make a business of endeavoring to grow in the
knowledge of divinity. This implies two things.

1. That Christians ought not to content themselves with
auch degrees of knowledge in divinity as they have already ob-
tained. It should not satisfy them, that they know as much
as is absolutely necessary to salvation, but should seek to make
progress.

2. That this endeavoring to make progress in such knowl-
edge ought not to be attended to as a thing by the by, but all
Christians should make a business of it : They should look
upon it as a part of their daily business, and no small part of
it neither. It should be attended to as a considerable part of
the work of their high calling. The reason of both these may
appear in the following things.

(1.) Our business should doubtless much consist in em-
ploying those faculties, by which we are distinguished from
the beasts, about those things which are the main end of those
faculties. The reason why we have faculties superior to
those of the brutes given us, is, that we are indeed designed
for a superior employment. That which the Creator intend-
ed should be our main employment, is something above what
he intended the beasts for, and therefore hath given us superi-
or powers. Therefore, without doubt, it should be a consid-
erable part of our business to improve those superior facul-
ties. But the faculty by which we are chiefly distinguished
from the brutes, is the iaculty of understanding. It follows
then, that we should make it our chief business to improve
this faculty, and should by no means prosecute it as a business
by the by. For us to make the improvement of this faculty
a business by the by, is in effect for us to make the faculty of
understanding itself a by faculty, if I may so speak, a faculty
of less importance than others; whereas indeed it is the high-
est faculty we have.

But we cannot make a business of the improvement of our
intellectual faculty, any otherwise than by making a business
of improving ourselves in actual understanding and knowl-
edge, bo that those who make not this very much their bus-

KNOWLEDGE OF DIVINE TRUTH. IS

aness ; but instead of improving their understanding to ac-
quire knowledge, are chiefly devoted to their inferior powers,
to provide wherewithal to please their senses, and gratify their
animul appetites, and so rather make their understnding a ser-
vant to their inferior powers, than their inferior powers ser-
vants to their understanding ; not only behavethemselves in a
manner not becoming Christians, but also act as if they had
forgotten that they are men, and that God hath set them above
the brutes, by giving them understanding.

God hath given to man some things in common with the
brutes, as his outward senses, his bodily appetites, a capacity
of bodily pleasure and pain, and other animal faculties : And
some things he hath given him superior to the brutes, the
chief of which is a faculty of understanding and reason. Now
God never gave man those faculties whereby he is above the
brutes, to be subject to those which he hath in common with
the brutes. This would be great confusion, and equivalent to
making man to be a servant to the beasts. On the contrary,
Jie has given those inferior powers to be employed in subser-
viency to man's understanding ; and therefore it must be a
great part of man's principal business, to improve his under-
Standing by acquiring knowledge. If so, then it will follow,
that it snould be a main part of his business to improve his un-
derstanding in acquiring divine knowledge, or the knowledge
of the things of divinity ; for the knowledge of these things is
the principal end of this faculty. God gave man the faculty
of understanding, chiefly, that he might understand divine
things.

The wiser Heathens were sensible that the main business
of man was the improvement and exercise of his understand-
ing. But they were in the dark, as they knew not the object
about which the understanding should chiefly be employed.
That science which many of them thought should chiefly em-
ploy the understanding, was philosophy ; and accordingly they
made it their chief business to study it. But we who enjoy
the light of the gospel are more happy ; we are not left, as to
♦his particular, in the dark. God hath told us about what

14 IMPORTANCE OF THE

things we should chiefly employ our understandings, having
given us a book full of divine instructions, holding forth many
glorious objects about which tdl rational creatures should chief-
ly employ their understandings. These instructions are ac-
commodated to persons of all capacities and com itions, and
proper to be studied, not only by men of learning, but by per-
sons of every character, learned and unlearned, young and old,
men and women. Therefore the acquisition of knowledge in.
these things should be a main business of all those who have
the advantage of enjoying the Holy Scriptures.

(2.) The tilings of divinity are things of superlative ex-
cellency,and are worthy that all should make a business of en-
deavoring to grow in the knowledge of them. There are no
thing; so worthy to be known as these things. They are as
much above those things which are treated ot in other scien-
ces, as heaven is above the earth. God himself the eternal
Three in one, is the chief object of this science : In the next
place, Jesus Christ, as Godman and Mediator, and the glori-
ous work of redemption, the most glorious work that ever
was wrought : Then the great things of the heavenly woild,
the glorious and eternal inheritance purchased by Christ, and
promised in the gospel ; the work of the Holy Spirit of God
on the hearts of men ; our duty to God, and the way in which
we ourselves may become like angels, and like God himself
in our measure : All these are objects of this science.

Such things as these have been the main subject of the
Study of the holy patriarchs, prophets, and apostles, and the
most excellent men that ever were in the world, and are also
the subject of the study of the angels in heaven ; 1 Pet. i. 10,
II, 12.

These things are so excellent and worthy to be known,
that the knowledge of them will richly pay for all the pains and
labor of an earnest seeking of it. If there were a great treas-
ure of gold and pearls hid in the earth, but should accidentally
be found, and should be opened among us with such circum-
stances that all might have as much as they could gather of
it j would not every one think it worth his while to make a

KNOWLEDGE OF DIVINE TRUTH. U

business of gathering it while it should last ? But that treas-
ure of divine knowledge, which is contained in the Scriptures,
and is provided for every one to gather to himself as much of
it as he can, is a far more rich treasure than any one of gold
and pearls. How busy are all sorts of men, all over the world.,
in getting riches ? But this knowledge is a far better kind of
riches, than that after which they so diligently and laboriously
pursue.

3. The things of divinity not only concern ministers, but
are of infinite importance to all Christians. It is not with the
doctrines of divinity as it is with the doctrines of philosophy
and other sciences These last are generally speculative
points, which are of lit' le concern in human life ; and it very
Utile alters the case as to our temporal or spiritual interests,
■whether we know them «• not. Philosophers differ about
them, some being of one opinion, and others of another. And
while they are engaged in warm disputes about them, others
may well leave them to dispute among themselves, without
troubling their heads much about them ; it being of little con-
cern to them, whether the one or the other be in the right.

But it is not thus in matters of divinity. The doctrines of
this nearly concern every one. They are about those things
which relate to every man's eternal salvation and happiness.
"The common people cannot say, Let us leave these matters
to ministers and divines ; let them dispute them out among
themselves as they can ; they concern not us : For they are
of infinite importance to every man. Those doctrines of di-
tinity which relate to the essence, attributes, and subsisten-
ces of God, concern all ; as it is of infinite importance to
common people, as well as to ministers, to know what kind of
being God is. For he is the Being who hath made us all,
" in whom we live, and move, and have our being ;" who is
the Lord of all ; the Being to whom we are all accountable ;
is the last end of our being, and the only fountain of our hap-
piness.

The doctrines also which relate to Jesus Christ and his
mediation, his incarnation, his life and death, his resurrection

26 IMPORTANCE OF THE

and ascension, his sitting at the right hand of the Father, his
satisfaction and intercession, infinitely concern common peo-
ple as well as divines. They stand in as much need of this
Saviour, and of an interest in his person and offices, and the
things which he hath done and suffered, as ministers and di-
vines.

The same may be said of the doctrines which relate to the
manner of a sinner's justification, or the way in which he be-
comes interested in the mediation of Christ. They equally
concern all ; for all stand in equal necessity of justification be-
fore God. That eternal condemnation, to which we are all
naturally exposed, is equally dreadful. So with respect to
those doctrines of divinity, which relate to the work of the
Spirit of God on the heart, in the application of redemption in
our effectual calling and sanctification, all are equally concern-
ed in them. There is no doctrine of divinity whatever, which
doth not some way or other concern the eternal interest of ev-
ery Christian. None of the things which God hath taught us
in his word are needless speculations, or trivial matters ; all
of them are indeed important points.

4. We may argue from the great things which God hath
done in order to give us instruction in these things. As to
other sciences, he hath left us to ourselves, to the light of
our own reason. But the things of divinity being of infinite-
ly greater importance to us, he hath not left us to an uncer-
tain guide ; but hath himself given us a revelation of the truth
in these matters, and hath done very great things to convey
and confirm to us this revelation ; raising up many prophets
in different ages, immediately inspiring them with his Holy
Spirit, and confirming their doctrine with innumerable mira-
cles or wonderful works out of the established course of na-
ture. Yea, he raised up a succession of prophets, which was
upheld for several ages.

It was very much fortius end that God separated the peo-
ple of Israel, in so wonderful a manner, from all other people,
and kept them separate ; that to them he might commit the
oracles of God, and that from them they might be communi-

KNOWLEDGE OF DIVINE TRUTH. 17

cated to the world. He hath also often sent angels to bring
divine instructions to men ; and hath often himself appeared
to men in miraculous symbols or representations of his pres-
ence ; and now in these last d.tys hath sent his own Son into
the world, to be his great prophet, to teach us divinity- Heb.
I. at the beginning. By means of all, God hath given a book
of divine instructions, which contains the sum of divinity.
Now, these things hath God done, not only for the instruction
of ministers and men of learning ; but for the instruction of
all men, of all sorts, learned and unlearned, men, women,
and children. And certainly if God doth such great tilings to
teach us, we ought not to do little to learn.

God hath not made giving instructions to men in things
of divinity a business by the by ; but a business which he hath
undertaken and prosecuted i:i a course of great and wonderful
dispensations, as an affair in which his heart hath been great-
ly engaged ; which is sometimes in scripture signified by the
expression oi God's rising early to teach us, and to send proph-
ets and teachers to us. Jer. vii. 25. " Since that day that
your fathers came forth out of the land of Egypt, unto this day,
I have even sent unto you all my servants the prophets, daily
rising up early, and sending them." And so, verse 13. "I
spake unto you, vising up early, and speaking." This is a fig*
urativc speech, signifying, that God hath not done this as a by
business, but as a business of great importance, in which he
took great care, and had his heart much engaged ; because
persons are wont to rise early to prosecute such business as

they are earnestly engaged in If God hath been so engaged

in teaching, certainly we should not be negligent in learning ;
nor should we make growing in knowledge a by busiiiebs> but
a great part of the business of our lives.

5. It may be argued from the abundance of the instruc-
tions which God hath given u:,, from the largeness of that
book which God hath given to teach us divinity, and from the
great variety that is therein contained. Much was taught Uy
Moses of old, which we have transmitted down to us ; after
that, other books were from time to time added ; much is

Vol. VIII. C

18 IMPORTANCE OF THE

taught us by David and Solomon ; and many and excellent
are the instructions communicated by the prophets* : Yet God
did not think all this enough, but after this sent Christ and
his apostles, by whom there is added a great and excellent
treasure to that holy book, which is to be our rule in the study
of divinity.

This book was written for the use of all ; all are directed
to search the scriptures. John v. S9. " Search the scrip-
tures, for in them ye think ye have eternal life ; and they are
they that testify of me ;" and Isaiah nxxiv. 16. " Seek ye out
of the book of the Lord, and read." They that read and un-
derstand are pronounced blessed. Rev. i. 3. " Blessed is he
that readeth,and they that understand the words of this proph-
ecy." If this be true of that particular book of the Revchiion,
much more is it true of the Bible in general. Nor is it to be
believed that God would have given instructions in such abun-
dance, if he had intended that receiving instruction should be
unly a by concernment with us.

It is to be considered, that all those abundant instructions
which are contained in the scriptures were written for that
end, that they might be understood ; otherwise they are not
instructions. That which is not given that the learner may
understand it, is not given for the learner's instruction ; and
unless we endeavor to grow in the knowledge of divinity, a
very great part of those instructions will to us be in vain ; for
we can receive benefit by no more of the scriptures than we
understand, no more than if they were locked up in an unknown
tongue. We have reason to bless God that he hath given us
such various and plentiful instruction in his word ; but we
shall be hypocritical in so doing, if we, after all, content our-
selves with but little of Ibis instruction.

When God hath opened a very large treasure before us,
for the supply of our wants, and we thank him that he hath
given us so much ; if at the same time we be willing to re-
main destitute of the greatest part of it, because we are too la-
zy to gather it, this will not show the sincerity of our thankful-
ness. We arc now under much greater advantages to ac-

KNOWLEDGE OF DIVINE TRUTH. 19

quire knowledge in divinity, than the people of God were of
old, because since that time, the canon of scripture is much in-
creased. But if we be negligent of our advantages, we may-
be never the better for them, and may remain with as little
knowledge as they.

6. However diligently we apply ourselves, there is room,
enough to increase our knowledge in divinity, without com-
ing to an end. None have this excuse to make for not dili-
gently applying themselves to gain knowledge in divinity, that
they know all already ; nor can they make this excuse, that
they have no need diligently to apply themselves, in order to
know all that is to be known. None can excuse themselves
for want of business in which to employ themselves. Here
is room enough to employ ourselves for ever in this divine
science, with the utmost application. Those who have ap-
plied themselves most closely, have studied the longest, and
have made the greatest attainments in this knowledge, know
but little of what is to be known. The subject is inexhausti-
ble. That divine Being, who is the main subject of this sci-
ence, is infinite, and there is no end to the glory of his perfec-
tions. His works at the same time are wonderful, and can-
not be found out to perfection ; especially the work of redemp-
tion, which is that work of God about which the science of
divinity is chiefly conversant, is full of unsearchable wo;.ders.

The word of God, which is given for our instruction in di-
vinity, contains enough in it to employ us to the end of our
lives, and then we shall leave enough uninvestigated to em-
ploy the heads of the ablest divines to the end of the world.
The Psalmist found an end to the things that are human ; but
he could never find an end to what is contained in the word of
God : Psalm cxix. 96. " I have seen an end to all perfection ;
but thy commandment is exceeding broad." There is enough
in this divine science to employ the understandings of saints
and angels to all eternity.

7. It doubtless concerns every one to endeavor to excel in
the knowledge of things which pertain to his profession or
principal calling. If it concerns men to excel in any thing, or

20 IMPORTANCE OF THE

in any wisdom or knowledge at all, it certainly concerns them
to excel in the affairs of their main profession and woi k. But
the calling and work of every Christian is to live to God.
This is said to be his high catting, Phil. iii. 14. This is the
business, and, if I may so speak, the trade of a Christian, his
main work, and indeed should be his only work. No business
should be done by a Christian, but as it is some way or other
a part of this. Therefore certainly the Christian should en-
deavor to be well acquainted with those things which belong
to this work, that he may fulfil it, and be thoroughly furnished
to it.

It becomes one who is called to be a soldier, and to go a
warfare, t*> endeavor to excel in the art of war. It becomes
one who is called to be a mariner, and to spend his life in sail-
ing the^cean, to endeavor to excel in the art of navigation.
It becomes one who professes to be a physician, and devotes
himself to that work, to endeavor to excel in the knowledge
of those things which pertain to the art of physic. So it be-
comes all such as profess to be Christians, and .to devote them-
selves to the practice of Christianity, to endeavor to excel in
the knowledge of divinity.

8. It may be argued from this, that God hath appointed an
order of men for this end, to assist persons in gaining knowl-
edge in these things. He hath appointed them to be teach-
ers. 1 Cor. xii. 28 ; and God hath set some in the church ;
first apostles, secondarily prophets, thirdly teachers : Epb. iv.
1 1, 12. " He gave some apostles, some prophets, some evan-
gelists, some pastors and teachers, for the perfecting of the
saints, for the work of the ministry, for the edifying of the
body of Christ." If God hath set them to be teachers, mak-
ing that their business, then he hath made it their business to
impart knowledge. But what kind of knowledge ? Not the
knowledge of philosophy, or of human laws, or of mechanical
arts, but of divinity.

If God have made it the business of some to be teachers, it
will follow, that he hath made it the business of others to be
learners ; for teachers and learners are correlates, cr.e of

KNOWLEDGE OF DIVINE TRUTH. 2 2

which was never intended to be without the other- God hath
never made it the duty of some to take pains to teach those
who arc not obliged to take pains to learn. He hath not com-
manded ministers to spend themselves, in order to impart
knowledge to those who are not obliged to apply themselves
to receive it.

The name by which Christians are commonly called in
the New Testament is disciples, the signification of which
word is scholars or learners. All Christians are put into the
school of Christ, where their business is to learn, or receive
knowledge from Christ, their common master and teacher,
and from those inferior teachers appointed by him to instruct
in his name.

9. God hath in the scriptures plainly revealed it to be his
will, that all Christians should diligently endeavor to excel in
the knowledge of divine tilings. It is the revealed will of
God, that Christians should not only have some knowledge of
things of this nature, but that they should be enriched with all
knowledge : 1 Cor. i. 4, 5. " I thank my God always on your
behalf, for the grace of God that is given you by Jesus Christ,
that in every thing ye are enriched by him, in all utterance,
and in all knowledge." So the apostle earnestly prayed, that
the Christian Philippians might abound more and more, not
only in love, but in Christian knowledge ; Philip, i. 9. " And
this I pray, that your love may abound yet more and more in
knowledge, and in all judgment." So the Apostle Peter ad-
vises to "give all diligence, to add to faith virtue, and to virtue
knowledge." 2 Pet. i. 5. And the Apostle Paul, in the next
chapter to that wherein is the text, counsels the Christian
Hebrews, leaving tlft first principles of the doctrine of Christ,
to go on to perfection. He would by no means have them al-
ways to rest only in those fundamental doctrines of repentance,
and faith, and the resurrection from the dead, and the eternal
judgment, in which they were indoctrinated when they were
first baptised, and had the apostles' hand3 laid on them, at
their first initiation in Christianity. See Heb. vi. at the be-
ginning.

22 IMPORTANCE OF THE

APPLICATION.

The use that I would make of this doctrine is, to exhort
all diligently to endeavor to gain this kind of knowledge.

Consider yourselves as scholars or disciples, put into the
school of Christ; and therefore be diligent to make profi*
ciency in Christian knowledge. Content not yourselves with
this, that you hive been taught your catechism in your child-
hood, and that you know as much of the principles of religion
as is necessary to salvation. So you will be guilty of what the
apostle warns against, viz. going no further than laying the
foundation of repciuaiice from d<;acl works, Sec.

You arc all called to be Christians, and this is your profes-
sion. Endeavor, therefore, to acquire knowledge in things
which pertain to your profession. Lee not your teachers have
cause to complain, that while they spend and are spent, to im-
part knowledge to you, you take little pains to learn. It is a
great encouragement to an instructor, to have such to teach
as make a business of learning, bending their minds to it.
This makes teaching a pleasure, when otherwise it will be a
very heavy and burdensome task.

You all have by you a large treasure of divine knowledge,
in that you have the Bible in your hands; therefore be not
contented in possessing but little of this treasure. God hath
spoken much to you in the scriptures : labor to understand as
much of what he suith as you can. God hath made you all
reasonable creatures ; therefore let not the noble faculty of
reason or understanding lie neglected. Content not your-
selves with having so much knowledge as is thrown in your
way, and as you receive in some sense unavoidably by the fre-
quent inculcation of divine truth in the preaching of the word,
of which you are obliged to be hearers, or as you accidentally
gain in conversation ; but let it be very much your business
to search for it, and that with the same diligence and labor
With which men are wont to dig in mines of silver and gold.

KNOWLEDGE OF DIVINE TRUTH. 23

Especially I would advise those that are young to employ
themselves in this way. Men are never too old to learn ; but
the li :ie of youm is especially the time for learning ; it is es-
pecially proper for gaining and storing up knowledge. Fur-
ther, to stir up all, both old and young, to this duty, let me en-
treat you to consider,

1. If you apply yourselves diligently to this work, you will
not want employment, when you are at leisure from your
common secular business. In this way, you may find some-
thing in which you may profitably employ yourselves these
long winter evenings. You will find something else to do,
besides going about from house to house, spending one hour
after another in unprofitable conversation, or, at best, to no
other purpose but to amuse yourselves, to fill up and wear
away your time. And it is to be feared that very much of the
time that is spent in our winter evening visits, is spent to a
much worse purpose than that which I have now mentioned.
Solomon tells us, Prov. x. 19. "That in the multitude of
words, there wanteth not sin." And is not this verified in
those who find nothing else to do for so great a partof the win-
ter, but to go to one another's houses, and spend the time in
such talk as comes next, or such as any one's present disposi-
tion happens to suggest ?

Some diversion is doubtless lawful ; but for Christians to
spend so much of their time, so many long evenings, in no
other conversation than that which tends to divert and amuse,
if nothing worse, is a sinful way of spending time, and tends
to poverty of soul at least, if not to outward poverty : Prov.
xiv. 23. " In all labor there is profit; but the talk of the lips
tendeth only to fienury" Besides, when persons for so much
of their time have nothing else to do but to sit, and talk, and
chat in one another's chimney corners, there is great danger
of falling into foolish and sinful conversation, venting their
corrupt dispositions, in talking against others, expressing
their jealousies and evil surmises concerning their neighbors;
not considering what Christ hath said, Matth. xii 35. " Of

24 IMPORTANCE OF THE

every idle word that men shall speak, shall they give account
in the day of judgment."

If you would ..comply with what you have heard from this
doctrine, you would find something else to spend your winters
in, one winter after another, besides contention, or talking
about those public affairs which tend to contention. Young
people might find something else to do, besides spend-
ing their time in vain company ; something that would be
much more profitable to themselves, as it would really turn to
some good account; something, in doing which they would
both be more out of the devil's way, the way of temptation,
and be more in the way of duty, and of a divine blessing And
even aged people would have something to employ them-
selves in, after they ure become incapable of bodily labor.
Their time, as is now often the case, would not lie heavy up-
on their hands, as they would, with both profit and pleasure,
be engaged in searching the scriptures, and in comparing and
meditating upon the various truths which they should find
there.

2. This would be a noble way of spending your time. The
Holy Spirit gives the Bereans this epithet, because they dili-
gently employed themselves in this business : Acts xvii. 11.
" These were more noble than those of Thessalonica, in that
they received the word with all readiness of mind, and search-
ed the scriptures daily, whether those things were so." This
is very much the employment of heaven. The inhabitants of
that world spend much of their time in searching into the
great things of divinity, wnd endeavoring to acquire knowl-
edge in them, as we are told of the angels, 1 Pet. i. 12.
" Which things the angels desire to look into." This will be
very agreeable to what you hope will be your business to all
eternity, as you doubtless hope to join in the same employ-
ment with the angels of light. Solomon says, Prov. xxv. 2.
u It is the honor of kings to search out a matter ;" and cer-
tainly, above all others, to search out divine matters. Now,
if this be the honor even of kings, is it not equally, if not much
more your honor ?

KNOWLEDGE OF DIVINE TRUTH. 25

3. This is a pleasant way of improving time. Knowledge
is pleasant and delightful to intelligent creatures, and above
all the knowledge of divine things ; for in them are the most
excellent truths, and the most beautiful and amiable objects
held forth to view. However tedious the labor necessarily-
attending this business may be, yet the knowledge once ob-
tained will richly requite the pains taken to obtain it. " When,
wisdom entereth the hearts knowledge is pleasant to the soul,"
Prov. ii. 10.

4. This knowledge is exceeding useful in Christian prac-
tice. Such as have much knowledge in divinity have great
means and advantages for spiritual and saving knowledge ;
for no means of grace, as was said before, have their effect on
the heart, otherwise than by the knowledge they impart. The
more you have of a rational knowledge of the things of the
gospel, the more opportunity will there be, when the Spirit
shall be breathed into your heart, to see the excellency of
these things, and to taste the sweetness of them. The Hea-
thens, who have no rational knowledge of the things of the
gospel, have no opportunity to see the excellency of them ;
and therefore the more rational knowledge of these things you
have, the more opportunity and advantage you have to see the
divine excellency and glory of them.

Again, The more knowledge you have of divine things,
the better will you know your duty ; your knowledge will be
of great use to direct you as to your duty in particular cases.
You will also be the better furnished against the temptations
of the devil. For the devil often takes the advantage of per-
sons' ignorance to ply them with temptations which otherwise
would have no hold of them.

By having much knowledge, you will be under greater ad-
vantages to conduct yourselves with prudence and discretion
in your Christian course, and so to live much more to the
honor of God and religion. Many who mean well, and are
full of a good spirit, yet for want of prudence, conduct them-
selves so as to wound religion. Many have a zeal of God,
which doth more hurt than good, because it is not according

Vol. VIII. D

26 IMPORTANCE OF THE

to knowledge, Rom. x. 2. The reason why many good men'
behave no better in many instances, is not so much th.a they
want grace, as that they want knowledge.

Beside, an increase of knowledge would be a great help to
profitable conversation. It would supply you with matter for
conversation when you come together, or when you visit your
neighbors : And so you would have less temptation to spend
the time in such conversation as tends to your own and oth-
ers* hurt.

5. Consider the advantages you are under to grow in the
knowledge of divinity. We are under far greater advantages
to gain much knowledge in divinity now, than God's people
under the Old Testament, both because the canon of scrip-
ture is so much enlarged since that time, and also because
evangelical truths are now so- much more plainly revealed.
So that common men are now in some respects under advan-
tages to know more of divinity, than the greatest prophets
were then. Thus that saying of Christ is in a sense applica-
ble to us, Luke x. 23, 24. " Blessed are the eyes which see
the things which ye see. For I tell you. that many prophets
and kings have desired to see those things which ye see, and
have not seen them ; and to hear those things which ye hear,
and have not heard them." We are in some respects under
far greater advantages for gaining knowledge, now in these
latter ages of the church, than Christians were formerly ; es-
pecially by reason of the art of printing, of which G«>d hath
given us the benefit, whereby Bibles and other books of divin-
ity arc exceedingly multiplied] and persons may now be fur-
nished with helps for the obtaining of Christian knowledge,
at a much easier and cheaper rate than they formerly could.

6. Wc know not what opposition we may meet with in
the principles which wc hold in divinity. We know that.
there are nwiy adversaries to the gospel and hs truths. If
therefore we embrace those truths, we must expect to be at-
tacked by the said adversaries ; and unless we be well iniotm -
ed concerning divine things, how shall we be able to cefend
ourselves ? Beside, the Apostle Peter enjoins it upon us, al-

KNOWLEDGE OF DIVINE TRUTH. 27

ways to he ready to give an answer to every man who asketh
vis a reason of the hope that is in us. But this we cannot ex-
pect to do without considerable knowledge in divine things.

I shall now conclude my discourse with some directions for
the acquisition of this knowledge.

1. Be assiduous in reading the holy scriptures. This is
the fountain whence all knowledge in divinity must be deriv-
ed. Therefore let not this treasure Tie by you neglected.
Every man of common understanding who can read, may, if
he please, become well acquainted with the scriptures. And
what an excellent attainment would this be I

2. Content not yourselves with only a cursory reading,
without regarding the sense. This is an ii way of reading,
to wnich, however, many accustom themselves all their days.
When you read, observe what you read. Observe how things
come in. Take notice of the drift of the discourse, and com-
pare one scripture with another. I or the scripture, by. the
harmony of the different parts of it, casts great light upon it-
self. We are expressly directed by Christ, to m'arch the
scriptures, which evidently intends something more than a
niere cursory reading. And use means to find out the mean-
in ; of the scripture. When you have it explained in the
preaching of tne word, take notice .of it ; ana if at any time a
scripture that you uiu not understand be cleared up to your
satisfaction, mark it, lay it up, and if possible remember it.

3. Procure, and diligently use other books which may help
you to grow in this knowledge. There are many excellent
booKS extant, which mi^ht greatly forward you in this knowl-
edge, and afford you a very pro fitable and pleasant entertain-
ment in your leisure hours. There is doubtless a great de-
fect in many, that through a loathness to be at a little expense,
they iurnish themselves with no more helps of this nature.
They have a few books indeed, which now and then on sab-

. bath days they read ; but they have had them so long, and
read them so often, that they are weary of them, and it is now
become a dull story, a mere task to read them.

28 IMPORTANCE OF THE, Set?.

4. Improve conversation with others to this end. How
much might persons promote each others' knowledge in di-
vine things, if they would improve conversation as they might;
jf men that are ignorant were not ashamed to show their igno-
rance, and were willing to learn of others ; if those that have
knowledge would communicate it, without pride and ostenta-
tion ; and if all were more disposed to enter on such conver-
sation as would be for their mutual edification and instruc-
tion.

5. Seek not to grow in knowledge chiefly for the sake of
applause, and to enable you to dispute with others ; but seek
it for the benefit of your souls, and in ordc>* to practice. If ap-
plause be your end, you will not be so likely to be led to the
knowledge of the truth, but may justly, as often is the case of
those who are proud of their knowledge, be led into error to
youi own perdition. This being w>ur end, if you should ob-
tain much rational knowledge, it would not be likely to be of
any benefit to you, but would puff you up with pride : 1 Cor.
viii. 1. " Knowledge puffeih up."

6. Seek to God, that he would direct you, and bless you,
in this pursuit after knowledge. This is the apostle's direc-
tion, James i. 5. " If any man lack wisdom, let him ask it of
God, who giveth to all liberally, and upbraideth not." God is
the fountain of all divine knowledge. Prov. ii. 6. " The Lord
giveth wisdom : Out of his mouth cometh knowledge and
understanding." Labor to be sensible of your own blindness
and ignorance, and your need of the help of God, lest you be
led into error, instead of true knowledge. 1 Cor. iii. 18 " If
any man would be wise, let him become a fool, that he may be
wise."

7. Practice according to what I nowledge you have. This
will be the way to now more The Psalmist warmly recom-
mends this way of sec ing knowledge in divinity, from his
own experience, Psal. cxix. 100. " 1 understand more than
the ancients, because I keep thy precepts." Christ also re-
commends the same, John vii. 17. "It any man will do his
will, he sh .11 I una of the doctrine, whether it be of God, or
whether I speak of myself."

SERMON XVII.*

God the best portion of the Christii

PSALM Ixxiii. 25.

WHOM HAVE I IN HEAVEN BUT THEE i AND THERE IS NONE
UPON EARTH THAT I DESIRE BESIDES THEE.

1 HE Psalmist, in this psalm, relates the great
difficulty that he met with in his own mind, from the consid-
eration of the prosperity of wicked men. He tells us, ver. 2
and 3, " As for me, my feet were almost gone ; my steps had
well nigh slipt. For I was envious at the foolish, when 1 saw
the prosperity of the wicked." In the 4th and following vers-
es, he informs us, what it was he had observed in the wic! ed,
which was his temptation. In the first place, he observed,
that they wefe very prosperous, and all things went well with
them. He then observed their behavior in their prosperity,
and the use which they made of it ; and that God, notwith-
standing such an use or abuse, continued their prosperity, as
in the 6th and following verses. Then the Psalmist tells us
by what means he was helped out of this difficulty, viz. by go-
ing into the sanctuary, verses 16, 17 ; and proceeds to inform

* Dated April, 1736.

SO GOD THE BEST PORTION

us what considerations they were which helped him, viz.
these three :

1. The consideration of the miserable end of wicked men.
However they prosper for the present, yet they come to a
woful end at last, ver. 18, 19, 20

2. The con side ration of the blessed end of the saints. Al-
though the saints, while they Jive, may be afflicted, yet they
come to an happy end at Est, ver. 2 1, 22, 23, 24.

3. The consideration, that the godly have a much better
por'jon tlu.n the v lcked, even though they have no other por-
tion but God ; as in the text and following verse. If it be so,
that the wicked are in prosperity, and are not in trouble as other
men; yet the godly, though they be in affliction, are in a state
infinitely better than the wicked, because thev have God for
their portion. However they may have nothing else, this is
enough, without the enjoyments of wicked men; they need
desire nothing else; he that hath God, hath all. Thus the
Psalmist professes it was with him, in the sense and aprehen-
sion which he had of things : Whom have I in luavcn but thee?
An I there is now ufion earth that I derre besidi s the.

In the verse immediately preceding, the Psalmist takes
notice how the s.jnts are happy in God, both when they are
here in this world, and also when they are taken to another
world. They are biessed in God in this world, in that while
here God guides them by his counsel ; and when he takes them
out of this world, they are still happy, in that then God re*
ce:ved them to glory. The Psalmist having thus taken notice
of the happiness of the s-iints in God, both while here upon
earth, and also when removed into another world, was proba-
blv by thio observation led, in the next verse, which is the
text, to declare that he desired no other portion, either in
this world or in the world to come, either in heaven or upon
earth.

DOCTRINE.

It is the spirit of a truly godly man, to prefer God before
all other things, either in heaven or on earth,

-a

OF THE CHRISTIAN. 3X

I. A godly man prefers God before any thing else m
heaven.

1. He prefers God before any thing else that actvalh' it in
heaven. Every godly man hath his heart in heaven ; his af-
fections are mainly set on heaven, and what is to be had there
Heaven is his chosen country and inheritance. He huth res-
pect to heaven, as a traveller who is on occasion abroad in a.
distant land hath to his own country. The traveller can con-
tent himself to be in a strange land for a while, until his pres-
ent occasion and business be over ; but his own native land is-
preferred by him to all others. Heb. xi. 15, he. "These all
died in faith, not having received the promises, but were per-
suaded of them, and embraced them, and confessed that they
Were strangers and pilgrims on the earth. For they that say
such things, declare plainly that they seek a country. And
truly if they had been mindful of that country from whence
they came out, they might have had opportunity to have re-
turned : But now they desire a better country, that is, an
heavenly."

So also the respect which a godly person hath to heaven-j
may be compared to the respect which a child, when he is.
abroad, hath to his father's house. He can be contented:
abroad for a little while ; but the place to which he desires to
return, and in which to dwell, is his own home at his father's-
house. Heaven is the true saint's father's house. John xiv,
2. " In my Father's house are many mansions." John xx. 17".
"T ascend to my Father and your Father."

Now, the mam reason why the godly man hath his heart
thus in heaven, is because God is there ; that is the palace of
the most high God ; it is the place where God is gloriously
present, where he is to be seen, where he is to be enjoyed,
where his love is gloriously manifested, where the godly may
be with him, see him as he is, and love, serve, praise, and en-
joy him perfectly. It is for this chiefly that a godly maa tie-
sires heaven. If God and Christ were not in heaven, he would
not be so earnest in seeking it- nor would he take so much
jxiins in a laborious travel through this wilderness, nor would

32 GOD THE BEST PORTION

the consideration that he is going to heaven when he dies, be
such a comfort to him under the toils and afflictions of the
world, as it now is. The martyrs would not undergo those
cruel sufferings which are brought upon them by their perse-
cutors, with that cheerfulness in a prospect of going to heav-
en, did they not expect to go and be with Christ, and to enjoy
God there. They would not with that cheerfulness forsake
all their earthly possessions, and all their earthly f:knds, as
many thousands of them have done, and wander about in pov-
erty and banishment, being destitute, afflicted, tormented, in
hopes of exchanging their earthly for i-.n heavenly inherit-
ance, were it not that they hope to be with their glorious Re-
deemer and heavenly Father in heaven.

If God and Christ were not in heaven, however beautiful
the place be, and Avhatever excellent creature inhabitants
there be there, yet heaven would be but an empty place, it
would be but an unlovely place. The believer's heart is in
heaven, because his treasure is there ; and that treasure is
Jesus Christ, the same that we read of in Matth. xiii. 44,
which is there called " a treasure hid in a field, which, when
a man hath found, he hideth, and for joy thereof goeth and
selleth all he hath, and buycth that field."

2. A godly man prefers God before any thing else that
might be in heaven. Not only is there nothing actually in
heaven, Which is in his esteem equal with God ; but neither
is there any thing of which he can conceive as possible to be
there, which by him is esteemed and desired equally with God.
Those of some nations and professions suppose quite differ-
ent enjoyments to be in heaven, from those which the scrip-
tures teach us to be there. The Mahometans, for instance,
suppose that in heaven are to be enjoyed all manner of sensual
delights and pleasures. Many things which Mahomet has
feigned are, io the lusts and carnal appetites of men, the most
agreeable that he could devise ; and he flattered his followers
with promises of such enjoyments in heaven.

But the true saint, if he were to contrive such an heaven
as would suit him best, could not contrive one more agreeable

OF THE CHRISTIAN. 33

to his inclination and desires, than such an one as is revealed
in the word of God ; an heaven of the enjoyment of the glo-
rious God, and the Lord Jesus Christ, where he shall have all
sin taken away, and shall be perfectly conformed to God,
where he shall have a perfect acquaintance with God, and shall
spend an eternity in exalted exercises of love to God, and in
the enjoyment of his love. Such an heaven is to the saint
better than any Mahometan paradise ; it is the best heaven
that can possibly be ; there is no happiness conceived of, that
would be better, or that would appear so desirable to him, as
this. If God were not to be enjoyed in heaven, but, instead of
that, there were vast wealth, immense treasures of silver and
gold, and great honor of such kind as men obtain in this world,
and a fulness of the greatest sensual delights and pleasures;
all these things would not make up for the vvant of God and
Christ, and the enjoyment of them there. If it were empty of
God, it would indeed be an empty melancholy place.

The godly have been made sensible, as to all creature en-
joyments, that they cannot satisfy the soul, and that happiness
is in God; and there fo'ie nothing wiii content ihem bui God.
Offer a saint what you will, if you deny him God, he will es-
teem himself miserable. His soul thirsts for Clod, to come
and appear before God.' God is the centre of his desires;
and as long as you keep his soul from its proper centre, it will
not be at rest. The true saint sets his heart on L.od as the
chief good.

II. It is the spirit of a godly man to prefer God before all
6ther things on the earth.

1. The saint prefers that enjoyment of Cod, for which he
hopes hereafter, to any thing in this world. He looketh not
at the things which are seen, and are temporal, so much as at
those things which ate unseen and eternal, 1 Cor. iv. 18. It
is but a little of God that the saint enjoys here in this world- ;
he hath but a little acquaintance with God, and enjoys but a
little of the manifestations of the divine glory and love. But
God hath promised to give him himself hereafter in a full en-

Vol. VIII. E

34 GOD THE BEST PORTION

joyment. And these promises of God are more precious to
the saint, than the most precious earthly jewels. The gospel
which contains these promises, cloth therein contain greater
treasures, in his es'eem, than the cabinets of princes, or the
mines of the Indies.

2. The saints prefer what of God may be obtained in this
world before all things in the world. They not only prefer
those glorous degrees of the enjoyment of God which are
promised hereafter, before any thing in this world ; but even
such degrees as may be attained to here in the present state,
though they are immensely short of ulna is to be enjoyed in
heaven. There is a great difference in the spiritual attain-
ments of the saints in this world. Some attain to much great-
er acquaintance and communion with God, and conformity to
him, than others. But the highest attainments are very small
in comparison with what is future.

The saints are capable of making progress in spiritual at-
tainments, and of obtaining more of God than ever yet they
have obtained ; and they are of such a spirit that they earnest-
ly desire such further attainments. Not contented with those
degrees to which they have already attained, they hunger and
thirst after righteousness, and, as newborn babes, desire the
sincere milk of the word, that they may grow thereby. It is
their desire, to know more of God, to have more of his image,
and to be enabled more to imitate God and Christ in their
walk and conversation. The appetite of the soul of a godly-
man is alter God and Jesus Christ, as appears by many places
of scripture ; as Psalm xxvii. 4. " One thing have I desired
of the Lord, that will I seek after, that I may dwell in the
house of the Lord all the days of my life, to behold the beauty
of the Lord, and to inquire in his temple." Psalm xlii. 1, 2,
** A.i the hart panteth after the water brooks, so pantcth my
soul after thee, O God. My soul thirsteth for God, for the
living God: When shall I come and appear before God?"
Psalm Ixiii. 1.2. " O God thou art my God, early will I seek
thee ; my soul thirsteth for thee, my flesh longeth for ihee in
a dry and thirsty land, where no water is ; to see thy power

OF THE CHRISTIAN. 35

and thy glory, so as I have seen thee in the sanctuary.** See
also, Psalm lxxxiv. 1, 2, 3, and Psalm cxxx 6. "My soul
waiteth for the Lord, more than they that watch for the morn-
ing : I say, more than they that watch for the morning."

Though every saint has not this longing desire after God
to the same degree that the Psalmist had, yet they are all of
the same spirit ; they have a spirit earnestly to desire and
long for more of God, to he nearer to him, to have more of
his presence and of the light of his countenance, and to have
more of God in their hearts. That this is the spirit of the
godly in general, and not of some particular saints only, ap-
pears from Isa. xxvi. 8, 9, where not any particular saint, but
the church in general speaks thus: " Yea, in the way of thy
judgments, O Lord,have we waited for thee ; the desire of our
soul is to thy name, .md to the remembrance of thee. With
ro> soul have I desired thee in the night, and with my spirit
within me will I seek thee early."

It appears also to ue the spirit of the saints in general, by
some exprcssionsof the spouse or the church in the Canticle ;
as chapter iii. 1,2. " By night on my bed I sought him whom
my soul loveth; I sought him, but I found him not. I will
rise now, and go about the city ; in the streets and broad ways
I will seek him whom my soul loveth." So chapter v. 6, 8.
" I sought him, but I could not find him ; I called him, but he
gave me no answer. I charge you, O daughters of Jerusalem,
if ye find my beloved, that ye tell him, that I am sick of love."
. The saints are not always in the lively exercise of such a
spirit ; but such a spirit they have, and sometimes they have
the sensible exercise of it: They have a spirit to desire God
and divine attainments, more than all earthly things. They
desire and seek to be rich in grace, more than they do to get
earthly riches. They seek snd desire the honor which is of
God, more than that which is of men, John v. 44. They de-
sire communion with God, more than any earthly pleasures
whatsoever. They are in some measure of the same spirit
which the apostle expresses in Philip iii. 8. " Yea, doubtless,
snd I count all things but loss, for the excellency of the

oo GOD THE BEST PORTION

knowledge of Christ Jesus, my Lord, and do count them but
dung that I may win Christ.7'

3. The saint prefers what he hath already of God before
any thing in this world. That which was infused into his
heart at his conversion, is more precious to him than any
thing which the world can afford. The knowledge and ac-
quaintance which he hath with God, though it be but little, he
would not part with for any thing that the world can afford.
The views which are sometimes given him of the beauty and
excellency of God, are more precious to him than all the
treasures of the wicked. The relation of a child in which he
stands to God, the union which there is between his soul and
Jesus Christ, he values more than the greatest earthly digni-
ty ; he had rather have this, than to be the child of a prince.
He would not part with the honor which God hath been pleas-
ed to put on him by bringing him so near to him, to be set up-
on an earthly throne, or to wear an earthly crown, though it
were the most splendid that ever was worn by any earthly po-
tentate.

That image of God which is instamped on his soul, he
values more than any earthly ornaments. It is, in his esteem,
better to be adorned with the graces of God's Holy Spirit, than
to be made to shine in jewels of gold, and the most costly
pearls, or to be admired for the greatest external beauty. He
values the robe of the righteousness of Christ, which he hath
on his soul, more than the robes of princes. The spiritual
pleasures and delights which he sometimes has in God, he
prefers far before all the pleasures of sin, Psalm lxxxiv. 10.
" A day in thy courts is better than a thousand: I had rather
be a doorkeeper in the house of God, than to dwell in the tents
of wickedness."

A saint thus prefers'God before all things in this world,
1. As he prefers God before any thing else that he pos-
sesses in the world. Whatever temporal enjoyments he has,
he prefers God to them all. If he have pleasant earthly ac-
commodations ; yctit is with respectto God, and not his earth

OF THE CHRISTIAN. 37

ly accommodations, that he saith, as in Psalm xvi. 5,6. " The
Lord is the portion of mine inheritance, and of my cup : Thou
maintainest my lot. The lines are fallen to me in pleasant
places; yea, I have a goodly heritage," If he he rich, yet he
chiefly sets his heart, not on his earthly, but his heavenly riches.
He prefers God before any earthly friend, and the favor of God
before any respect that is shown him by his fellow creatures,
Although a godly man may have many earthly enjoyments,
yet in his heart he sets God above them all. Although he
may give these room in his heart, and too much room ; yet
he reserves the throne for God ; Luke xiv. 26. " If any man.
come to me, and hate not his father, and mother, and wife,
and children, and brethren, and sisters, yea, and his own life
also, he cannot be my disciple."

2. He prefers God before any earthly enjoyment of which
he hath a fironfiect. The children of men commonly set their
hearts more on some earthly happiness for which they hope,
and after which they are seeking, than on what they have in
present possession. They very much live upon vain hopes
of happiness in earthly things, an happiness which they imag-
ine is to be obtained by and by. But a godly man prefers God
to any thing which he has in prospect, or is seeking in the
world. He may, indeed, through the prevalence of corrup-
tion, for a season be carried aw ay and swallowed up, with some
enjoyment which he is pursuing ; however, he will again
come to himself ; this is not the temper of the man, he is of
another spirit.

3. It is the spirit of a godly man to prefer God to any earth-
ly enjoyment of which he can conceive. He not only prefers
him to any thing which he now possesses ; but he sees noth-
ing possessed by any of his neighbors, or any of his fellow
creatures, that he has such an esteem of, as he has of God.
If he could have as much worldly prosperity as he would, if
he could have earthly things, just to his mind, and agreeable
to his inclination ; he values the portion which he has in God,
above such a portion as this : He prefers Christ to earthly
kingdoms.

.38 GOD THE BEST PORTION

APPLICATION.

1. Hence we may learn, that whatever changes a godly
man passes through, he is happy ; because God, who is un-
changeable, is his chosen portion. If he meet with temporal
losses, and be deprived of many of his temporal enjoyments,
or of all of them ; yet God, whom he prefers before all those
things which he hath lost, still remains, and cannot be lost.
While he stays here in this changeable, troublesome world,
yet he is happy, because his chosen portion, on which he builds,
as his main foundation for happiness, is above the world, and
above all changes. And if he die and go into another world,
still he is happy, because that portion, which he prefers to all
that is either in this or another world, yet remains. YV hatev-
er he be deprived of, he cannot be deprived of his chief por-
tion ; his inheritance remains sure to him.

If worldly minded men could find out a way to secure to
themselves some certain earthly enjoyments, on which they
mainly set their hearts, so that they could not be lost, nor im-
paired while they live, how great would they account the priv-
ilege, though other things which they esteem in a less degree
were liable to the same uncertainty as they now are ? Where-
as now, those earthly enjoyments, on which men chiefly set
their hearts, are often most fading. But how great is the hap-
piness of those who have chosen the Fountain of all good, and
prefer him before all things in heaven or en earth, as they
can never be deprived of him to all eternity 1

2. Let all by these things examine and try themselves,
whether they be saints or not. As this which hath been ex-
hibited is the spirit of the saints, so it is peculiar to them :
None can use the language of the text, and say, ]\'hcm have Z
in heaven but (Jue ? And there is none upon earth that I desire
besides thee, but the saints. A man's choice is that which de-
termines his state. He that chooses God for his portion, and

OF THE CHRISTIAN. M

prefers him to all other things, is a godly man, for he chooses
and worships God as God. To respect God as God, is to re-
spect him ahove all other things ; and if any man respect God
as his God, his God he is ; there is an union and covenant re-
lation between that man and the true God.

Every man is as his God is. If you would know what a
man is, whether he be a godly man or not, you must inquire
what his God is. If the true God be he whom he respects as
his God, i. e. to whom he hath a supreme respect, and whom
he regards above all ; he is doubtless a godly man, a servant
of the true God. But if the man have some other god, some-
thing else to which he pays a greater sespect than to Jeho-
vah, he is not a godly man ; God is not his God ; he doth not
worship him for his God, nor doth he belong to God, as one of
his people.

Inquire, therefore, how it is with you, whether you prefer
God before all other things. It may sometimes be some dif-
ficulty for persons to determine this to their satisfaction ; the
ungodly may be deluded with false affections ; the godly in
dull frames may be at a loss about it. Therefore you may
try yourselves as to this matter these several ways ; if you
cannot speak fully to one thing, yet you may perhaps to others.

(1.) What is it which chiefly makes you desire to go t®
heaven when you die ? Indeed some have no great desire to
go to heaven. They do not care to go to hell ; but if they
could but be safe from that, they would not much concern
themselves about heaven. If it be not so with you, but you
find that you have a desire to go to heaven, then inquire what
it is for. Is the main reason, that you may be with God, have
communion with Mm, and be conformed to him ? That you
may see God, and enjoy him there ? Is the consideration that
these things are to be had in heaven, that which keeps your
heart, and yourdesires,and yourexpectations towards heaven i

(2.) If you could avoid death, and might have your free
choice, would you choose to live always in this world without
God, rather than in God's time to leave the world, in order to
be with God in the full enjoyment of him ? If you might live

40 GOD THE BEST PORTION

here in earthly prosperity to all eternity, but destitute of the
presence of God and communion with him, having no spiritu-
al divine intercourse between God and your souls, God and
you being strangers to each other for ever ; would you choose
this rather than to leave the world, in order to go and dwell in
God's house in heaven, as the children of God, there to enjoy
the glorious privileges of children, in ah acquaintance with
God, in an holy and perfect love to God, and enjoyment of him
to all eternity ?

(3.) Do you prefer Christ to all others as the way to heav-
en ? He who chooses God, and prefers him, as hath been spo-
ken of, he prefers him in each person of the Trinity, Father,
Son, and Holy Ghost ; the Father, as his 1 ather ; the Son, as
his Saviour ; the Holy Ghost, as his Sanctifier. Inquire,
therefore, not only whether you choose the enjoyment of
God in heaven as your highest portion and happiness, but also
whether you choose Jesus Christ before all others, as your
■way to heaven ; and that in a sense of the excellency of Christ,
and of the way of salvation by him, as being that which is to
the glory of Christ, and to the glory of sovereign grace. Is
the way of free grace, by the blood and righteousness of the
blessed and glorious Redeemer, the most excellent way to life
in your esteem ? Doth it add a value to the heavenly inherit-
ance, that it is conferred in this, way ? Is this far better to yoi:
than to be saved by your own righteousness, by any of your
own performances, or by any other mediator ?

(4.) If you might go to heaven in what course you please*
would you prefer to all others the way of a strict walk with
God ? They that prefer God as hath been represented, choose
God, as you have heard, not only hereafter, but here ; they
choose and prefer him, not only in the end, but in the way.
They had i ather be with God than with any other, when they
come to the end of their journey ; and not only so, but they
had rather have God with them than any other, while they are
in the way thither. Their chosen way of going to heaven is
a way of strict walking with God. They would neither fail of
coming to God in the end, nor would they depart from God by

OF THE CHRISTIAN. 41

the way. They choose the way of walking with God, though
it be a way of labor, and care, and selfdenial, rather than a way
of sin, though it be a way of sloth, and of gratifying their
lusts.

(5.) If it were so, that you were to spend your eternity
here in this world, would you choose rather to live in mean
and low circumstances with the gracious presence of Cod,
than to live for ever in earthly prosperity without Cod hi the
world ? If you were to spend your eternity in this world,
would you rather spend it in a way of holy living, in serving
and walking with God, and in the enjoyment of the privileges
of the children of God, having God often manifesting himself
to you as your Father, discovering to you his glory, and mani-
festing his love, lifting the light of his countenance upon you,
as God often doth to his saints in this world ; would you rath-
er choose these tilings, though you should live in poverty, and
with but little of the good things of this world, than to abound
in a fulness of worldly things, and to live in ease and prosperi-
ty, at the same time being an alien from the commonwealth
of Israel, standing in no childlike relation to God, enjoying
no gracious intercourse with him, having no right in God,
either to have him for your God, or to be acknowledged by
him as his children ? Or would such a life as this, though in
ever so great earthly prosperity, be esteemed by you a miser-
able life ?

If, after all this, there remain with you doubts, and a diffi-
culty to determine concerning yourselves whether you do tru-
ly and sincerely prefer God to all other tilings, I would men-
tion two things which are the surest ways to be determined in
this matter, and which seem to be the best grounds of satisfac-
tion in it.

1. The feeling of some particular, strong, and lively exer-
cises of such a spirit. A person may have such a spirit as is
spoken of in the doctrine, and may have the exercise of it in a
low degree, and yet remain in doubt whether he have it or not,
and be unable, by all his sdfexamination, to come '.o a satisfy-
ing determination. But God is pleased at some times to give

Vol. VIII. F

42 GOD THE BEST PORTION

to some of his people, such lively and strong exercises of such*
a spirit, and they see it so clearly, and feel it so plainly, that it
pruts it, at least for the present, out of doubt. They obtain-
such discoveries of the glory of God, and of the excellency of
Christ, as do so draw forth the heart, that they know beyond
all doubt or question, that they feel such a spirit as Paul spake
of, when he said, " He counted all things but loss, for the ex-
cellency of Christ Jesus his Lord ;" and they can boldly say,
as in the text, " Whom have I in heaven but thee ? and there
is none upon earth that I desire besides thee." At such times
the people of God do not need any help of ministers to satisfy
them whether they have the true love of God ; they plainly
see and feel it ; and the Spirit of God then witnesseth with
their spirits, that they are the children of God.

Therefore, if you would be satisfied upon this point, ear-
nestly seek such attainments ; seek that you may have such
clear and lively exercises of this spirit. To this end, you
must press forward, and labor to grow in grace. If you have
had such experiences in times past, and they satisfied you
then, yet you may again doubt. You should therefore seek
that you may have them more frequently ; and the way to
that is, earnestly to press forward, that you may have more
acquaintance with God, and have the principles of grace
strengthened. This is the way to have the exercises of grace
stronger, more lively, and more frequent, and so to be satisfi-
ed that you have a spirit of supreme love to God.

2. The other way is, To inquire whether you prefer God
to all other things in practice, i.e. whether, when you have
occasion in the course of your Hie to manifest by your practice
which you prefer, when you must either cleave to one or the
other, and must either forsake other things, or forsake God ;
whether then it be your manner practically to prefer God to
all other things whatever, even to your dearest earthly enjoy-
ments, to those earthly things to which your hearts are most
wedded. Do you lead such lives as this ? Are your lives,
lives of adherence to God, and of serving God in this manner?

OF THE CHRISTIAN. 43

He that cloth sincerely prefer God to all other things in his
heart, he will do it in his practice For when God and all
other things come to stand in competition, that is the proper
trial what a man chooses ; and the manner of acting in such
cases must certainly determine what the choice is in all free
agents or those who act on choice. Therefore there is no
sign of sincerity so much insisted on in the Bible as this, that
we deny ourselves, sell all, forsake the world, take up the cross,
and follow Christ whithersoever he goeth.

Therefore, so run, not as uncertainly ; so fight, not as
those that beat the air ; but keep under your bodies, and bring
them into subjection. Act not as though you counted your-
selves to have apprehended ; but this one thing do, " forget-
ting those things which are behind, and reaching forth unto
those things which are before, press toward the mark, for the
prizeof the high calling of God in Christ Jesus." 2 Pet. i. 5. Sec.
" And besides this, giving diligence, add to your faith, virtue ;
and to virtue, knowledge ; and to knowledge, temperance ;
and to temperance, patience ; and to patience, godliness ; and
to godliness, brotherly kindness ; and to brotherly kindness,
charity. For if these things be in you, and abound, they make
you that ye shall neither be barrennor unfruitful in the knowl-
edge of our Lord Jesus Christ."

SERMON XVIII.*

The Most High a Prayer hearing God.

PSALM lxv. 2.

O THOU THAT HEAREST PRAYER.

L HIS psalm seems to be a psalm of praise to God for
some remarkable answer of prayer, in thebestowment of some
public mercy ; or else was written on occasion of some special
faith and confidence which David had, that his prayerwould be
answered. It is probable that this mercy bestowed, or expect-
ed, to be bestowed, was some great public mercy, for which
David had been very earnest and importunate, and had annex-
ed a vow to his prayer ; and that he had vowed a vow to God,
that if he would grant him his request, he would do thus or
thus, to praise and glorify God.

This seems to be the reason why he expresses himself as
he does in the first verse of the psalm : " Praise waiteth for
thee, O Gou, in Sion ; and unto thee shall the vow be per-
formed ;" i. e- that praise which I have vowed to give thee, on
the answer of my prayer, waiteth for thee, to be given thee as
soon as thou shalt have answered my prayer ; and the vow
which I made to thee shall be performed.

In the verse of the text, is a prophecy of the glorious times
of the gospel, when " ail flesh shall come" to the true God, as

* Dated January 8, 1735-6. Preached on a fast appointed on the account
afan epidemical sickness at the eastward [of Boston.]

PRAYER HEARING GOD, 45

to the God ivho heareth prayer ; which is here mentioned as
what distinguishes the true God from the gods to whom the
nations prayed and sought, those gods who cannot hear, and
cannot answer their prayer. The time was coming when all
flesh should come to that God who doth hear prayer.

DOCTRINE.

It is the character of the Most High, that he is a God that
hears prayer.

I shall handle this point in the following method.

1. Show that the Most High is a God that hears prayer.

2. That he is eminently such a God.

3. That he is so distinguishingly, or that herein he is dis-
tinguished from all false gods.

4. Give the reasons of the doctrine.

I. The Most High is a God that hears prayer. Though
he is infinitely above all, and stands in no need of creatures ;
yet he is graciously pleased to take a merciful notice of poor
worms of the dust. He manifests and presents himself as the
object of prayer, appears as sitting on a mercy seat, that men
may come to him by prayer. When they stand in need of
any thing, he allows them to come to him, and ask it of him ;
and he is wont to hear their prayers. God in his word hath
given many promises that he will hear their prayers ; the
scripture is full of examples of it ; and God, in his dispensa-
tions towards his church, manifests himself to be a God that
hears prayer.

Here it may be inquired, What is meant by God's hear-
ing prayer ? There are two things implied in it.

1. His accepting the supplications of those who pray to
him. He accepts them when they come to him ; their ad-

46 PRAYER HEARING GOD.

dress to him is well taken, he is well pleased with it. He ap-
proves of their coming to him, and approves of their asking
such mercies as they request of him, and approves of their
manner of doing it. He accepts of their prayers as an offer-
ing to him ; he accepts the honor they do him in prayer.

2. He acts agreeably to his acceptance ; and that two ways.

(I.) He sometimes manifests his acceptance of their pray-
ers, by special discoveries of his mercy and sufficiency which
he makes in prayer, or immediately after. God is sometimes
pleased to manifest his acceptance of his peopb's prayers :
He gives them special communion with him in prayer.
While they are praying, he as it were comes to them, and dis-
covers himself to them ; gives them sweet views of his glori-
ous grace, purity, sufficiency, and sovereignty ; and enables
them, with great quietness, to rest in him, and leave them-
selves and prayers with him, submitting to his will, and trust-
ing in his grace and faithfulness. Such a manifestation God
Seems to have made of himself in prayer to Hannah, which
so quieted and composed her mind, and took away her sadness.
We read in the first chap, of the first book of Samuel, how ear*
rest she was, and how exercised in her mind, and that she was a
woman of a sorrowful spirit. But she came and poured out her
soul before God, and spake out of the abundance of her com-
plaint and grief j then we read, that she went away, and did
eat, and her countenance was no more sad, verse 13, which
seems to have been from some refreshing discoveries which
God had made of himself to her, to enable her quietly to sub-
mit to his will, and trust in his mercy, whereby God manifest-
ed his acceptance of her.

Not that I conclude that persons can hence argue, that the
particular thing which they ask will certainly be given them,
or tbat they can particularly foretell from it what God will do
in answer to their prayers, any farther than he has promised
in his word ; yet God may, and doubtless does, thus testify
his acceptance of their prayers, and from hence they may con-
fidently rest in his providence, in his merciful ordering and
disposing with respect to the thing which they ask.

PRAYER HEARING GOD. 4?

{2.) God manifests his acceptance of thpir prayers, by
answering them, by doing for them agreeably to their needs
and supplications. He not only inwardly and spiritually dis-
covers his mercy to their souls by his Spirit, but outwardly
in his providence, by dealing mercifully with them in his
providence, in consequence of their prayers, and by causing
an agreeableness between his providence and their prayers,

I proceed now,

II. To show that it is eminently the character of the true
God, that he is a God that hears prayer. This appears in sev-
eral things.

1 . In his giving such free access to him by prayer. God
Mi his word manifests himself ready at all times to allow us to
come to him. He sits on a throne of grace ; and there is na
vail to hide this throne, and keep us from it. The vail is rent
from the top to the bottom ; the way is open at all times, and
we may go to God as often as we will. Although God be
infinitely above us, yet we may come with boldness. Heb. iv.
14,16. "Let us therefore come boldly unto the throne of
grace, that we may obtain mercy, and find grace to help in
time of need." How wonderful is it that such worms as we
should be allowed to come boldly at all times to so great a
God!

Thus God indulges all kinds of persons, of all nations,.
Jews or Genuies. 1. Cor. i. 2, 3. " Unto all that in every
place call on the name of Jesus Christ our Lord, both theirs
and ours ; grace be unto you," &c. God allows such access
to all of all ranks ; none are so mean but that they may come
boldly to God by prayer. Yea, God allows the most vile and
unworthy ; the greatest sinners are allowed to come through
Christ. And God not only allows, but encourages, and fre-
quently invites them; yea, God manifests himself as delight-
ing in being sought to by prayer. Prow xv. 8. " The pray-
er of the upright is his delight ;" and in Cant. ii. 14, we have
Christ saying to the spouse, « O my dove, let me hear thy

46 PRAYER HEARING GOt).

voice; for sweet is thy voice." The voice of the saints in
prayer is sweet unto Christ ; he delights to hear it.

The freeness of access by prayer that God allows them,
appears wonderfully in his allowing them to be earnest and
importunate ; yea, to that degree as to take no denial, and as
it were to give him no rest, and even encouraging them so to
do. Isa. lxiii. 6, 7. " Ye that make mention of the Lord,
keep not silence, and give him no rest." Thus Christ en-
courages us, as it were, to weary God out by prayer, in the
parable of the importunate widow and the unjust judge, Luke
xviii. at the beginning. So, in the parable of the man who
went to his friend at midnight, to borrow three loaves, Luke
xi. 5, Sec.

Thus God allowed Jacob to wrestle with him, yea, to be
resolute in it. God allows men to use, as it were, a violence
and obstinacy, if ! may so speak, this way; as in Jacob, who,
when God said, " Let me go," said, " I will not let thee go,
except thou bless me." So it is spoken of with approbation-,
when men are violent for the kingdom of heaven, and take it
by force. Thus Christ suffered the blind man to be most im-
portunate and unceasing in his cries to him, Luke xviii. 38,
S9. He continued crying, " Jesus, thou Son of David, have
■mercy on me." Others who were present rebuked him,
that he should hold his peace, looking upon it too great a bold-
ness, and an indecent behavior towards Christ, for him thus to
cry after him as he passed by. But Christ himself did not re-
buke him, though he did not cease at the rebuke of the peo-
ple, but cried so much the more. Christ was not offended at
it, but stood and commanded him to be brought unto him,
saying, " What wilt thou that I should do to thee ?*' And
when the blind man had told him, Christ graciously granted
his request.

The freedom of access that God gives in prayer, appears
also in allowing us to come to him by prayer for every thing
we need, both temporal and spiritual, whatever evil wc need
to be delivered from, or good wc would obtain. Phil. iv. 6.
« Be careful for nothing, but in every thing by prayer and

PRAYER HEARING GOD. 49

supplication, with thanksgiving, let your requests be made
known to God."

2. That God is eminently of this character, appears in his
hearing prayer so readily. He often manifests his readiness
to hear prayer, by giving an answer so speedily, sometimes
while they are yet speaking, and sometimes before they pray,
when they only have a design of praying So ready is God to
hear prayer, that he takes notice of the first purpose of pray-
ing, and sometimes bestows mercy thereupon : Isa. lxv. 24.
" And it shall come to pass, that before they call, I will an-
swer ; and while they are yet speaking, I will hear." We
read, that when Daniel was making humble and earnest sup-
plication to God, God sent an angel to comfort him, and as-
sure him of an answer, Dan. ix. 20... 24.

And when God defers for the present to answer the prayer
of faith, it is not from any backwardness in God to answer, but
for the good of his people, sometimes that they may be better
prepared for the mercy before they receive it, or because an-
other time would be the best and fittest time on some other
account. And even then, when God seems to delay an an-
swer, the answer is indeed hastened, as in Luke xviii. 7, 8.
" And shall not God avenge his own elect that cry unto him
day and night, though he bear long with them ? I tell you,
that he will avenge them speedily." Sometimes, when the
blessing seems to tarry, God is even then at work to bring it
about in the best time and best manner : Hab. ii. 3. " Though
it tarry, wait for it ; it will come, it will ifbt tarry."

3. That the Most High is eminently one that hears prayer,
appears by his giving so liberally in answer to prayer : James
i. 5, 6. " If any of you lack wisdom, let him ask it of God, who
giveth to all liberally, and upbraideth not." Men often show
their backwardness and loathness to give to those who ask of
them, both by the scantiness of their gifts, and by upbraiding
those who ask of them. They will be sure to put them in
mind of these and those faults, when they give them any
thing ; but, on the contrary, God both gives liberally, and up-
braids us not with our undeservings, when he gi^es.

Vol. VIII. G

50 PRAYER HEARING GOD.

Cod is plenteous and rich in his communications to those
who cull upon him. Psal. Ixxxvi. 5. " For thou art good and
ready to forgive, and plenteous in mercy unto all that call up-
on thee ;" and Rom. x. 12. " For there is no difference be-
tween the Jew and the Greek ; for the same Lord over all is
rich unto all that call upon him."

Sometimes God not only gives the thing asked, but he
gives more than is asked. So he did to Solomon, ! Kings iii.
12, 13. " Behold, I have done according to thy words : Lo, I
have given thee a wise and an understanding heart, so that
there was none like thee before thee, neither after thee shall
any rise like unto thee. And I have also given thee that
which thou hast not asked, both riches and honor ; so that
there shall not be any among the kings like unto thee, all thy
davs." Yea, ( -od will give more to his people than they can
either ask or think, as is implied in that, Eph. iii. 20. "Now,
unto him that is able to do exceeding abundantly above all that
we ask or think."

4. That God is eminently of this character, appears by the
greatness of the things which he hath often done in answer to
prayer. Thus, when Esau was coming out against his broth-
er Jacob, with four hundred men, without doubt fully resolv-
ed to cut him off, Jacob prayed to God, and God turned the
heart of Esau, so that he met Jacob in a very friendly manner ;
us in Gen. xxxii. So in Egypt, at the prayer of Moses, God
brought those dreadful plagues, and, at his prayer, removed
them again. When Samson was ready to perish with thirst,
he prayed to God, and God brought water out of a diy jaw
bone, for his supply, Judg. xv. 18, 19. And when he prayed,
after his strength was departed from him, God strengthened
him, so as to pull down the temple of Dagon on the Philis-
tines ; so that those whom he slew at his death were more
than all those whom he slew in his life.

Joshua prayed to God, and said to the sun, « Sun, stand
thou till upon Gibeon, and thou, moon, in the vallej -
i on ;" and God he ycr, and caused the sun and

moon to stand still accordingly. The prophet « Elijah was a

PRAYER HEARING GOD. 41

man of like passions" with us ; " and he prayed earnestly that
it might not rain ; and it rained not on the earth by the space
of three years and six months. And he prayed again, and the
heaven gave rain, and the earth brought forth her fruit ;" as
the Apostle James observes, James v. 17, 18. So God con-
founded the army of Zerah, the Ethiopian, of a thousand
thousand, in answer to the prayer of Asa, 2 Chron. xiv. .-, Sec.
And v^od sent an angel, and slew in one night an hundred and
eighty thousand men of Sennacharib's army, in answer to
Hezekiah's prayer, 2 Kings xix. 14, la, 16, 19.

5. This truth appears, in that God is, as it were, overcome
by prayer. When God is displeased by sin, and manifests his
displeasure, and comes out against us in his providence, and
seems to oppose and resist us ; in such cases, God is, speak-
ing after the manner of men, overcome by humble and fervent
prayer. " The effectual fervent prayer of a righteous man
availeth, much," James v. 16. It has a great power in it. Such
a prayer hearing God is the Most High, that he graciously
manifests himself as conquered by it. Thus Jacob conquered
in .the wrestle which he had with God. God appeared to op*
pose Jacob in what he sought of him ; he did, as it were,
struggle against him, and to get away from him ; yet Jacob
was resolute, and overcame. Therefore God changed his
name from Jacob to Israel ; for, says he, "as a prince thou
hast power with God and with men, and hast prevailed," Gen.
xxxii. 28. A mighty prince indeed ! to be great enough to
overcome God : Hos. xii. 4. " Yea, he had power over the
angel, and prevailed; he wept and. made supplication unto
him "

So Moses, from time to time, did in this sense overcome
God by prayer. When his anger was provoked against Is-
rael, and he appeared to be ready to consume them in his hot
displeasure, Moses stood in the gap, and by his humble and
earnest prayer and supplication averted the stroke of divine
vengeance. This appears by' Exod. xxxii. 9, S;c. and by
Numb. xiv. 1 1, Sec.

52 PRAYER HEARING GOD.

III. Herein the Most High God is distinguished from
false gods. The true God is the only God of this character ;
there is no other of whom it may be said, that he heareth pray-
er. Those false gods are not gods that hear prayer, upon
three accounts.

1. For want of a capacity to know what those who worship
them pray for. Many of those things that are worshipped as
gods in the world, are things without life ; many are idols
made by their worshippers ; they are mere stocks and stones,
that know nothing. They are indeed made with ears ; but
they hear not the prayers of them that cry to them, let them
cry ever so loudly : They have eyes ; but they see not, &c.
Psal. cxv. 5. ...9.

Others, though they are not the work of men's hands, yet
arc tilings without life. Thus, many worship the sun, moon,
and stars, which, though glorious creatures, yet are not capa-
ble of knowing any thing of the wants and desires of those
who pray to them.

Others worship some certain kinds of brute animals, as
the Egyptians were wont to worship bulls, which, though they
be not without life, yet are destitute of that reason whereby
they would be capable of knowing the requests of their wor-
shippers. Others worship devils, instead of the true God :
1 Cor. x. 20. " But I say, that the things which the (-entiles
sacrifice, they sacrifice to devils." These, though they are
beings of great powers and understandings, and great subtle-
ty, have not that knowledge which is necessary to capacitate
them fully to understand the state, circumstances, necessi-
ties, and desires of those who pray to them. No devil is ca-
pable of a perfect understanding of the circumstances and
need of any one person, much less of attending to, and being
thoroughly acquainted with, all who pray to them through the
world.

But the true God perfectly knows the circumstances of
every one that prays to him throughout the world ; he per-
fectly knows the needs and desires of every one. If there be
millions praying to him at once, indifferent parts of the world,

PRAYER HEARING GOD. 53

it is no more difficult to him, who is infinite in knowledge, to
take notice of all, and perfectly to be acquainted with every
one, than of one alone. But it is not so with any other being
but the Most High God.

God is so perfect in knowledge, that he doth not need to
be informed by us, in order to a knowledge of our wants ; for
he knows what things we need before we ask him. The wor-
shippers of false gods were wont to lift their A'oices and cry
aloud, lest their gods should fail of hearing them, as Elijah
tauntingly bid the worshippers of Baal do, 1 Kings xviii. 27.
But the true ( .od hears the silent petitions of his people. He
needs not that Ave should cry aloud ; yea, he knows and per-
fectly understands when we only pray in our hearts; as Han-
nah did, 1 Sam. i. 13.

2. False gods are not prayer hearing gods, for want of
power to answer prayer. Idols are but vanities and lies ; in
them is no help. As to power or knowledge, they are noth-
ing ; as the apostle says, 1 Cor. viii. 4. "An idol is nothing
in the world." As to the images that are the works of men's
hands, they are so far from having any power to answer prayer,
or to help them that pray to them, that they are not able at all
to act : " They have hands, and handle not ; feet have they,
but they walk not ; neither speak they through their throat."
They, therefore, that make them, and pray to them, are sense-
less and sottish, and make themselves stocks and stones, like
unto them : Psal. cxv. 7, 8, and Jer. x. 5. " They are upright
as the palm tree, but speak not : They must needs be borne,
because they cannot go. Be not afraid of them ; for they
cannot do evil ; neither also is it in them to do good." As
to the hosts of heaven, the sun, moon, and stars, although
mankind receive benefit by them, yet they act nothing volun-
tarily, but only by necessity of nature ; therefore they have
no power to do any thing in answer to prayers. And devils
that are worshipped as gods, they are not able, if they had dis-
position, to make those happy who worship them, and can do
nothing at all but only by divine permission, and as subject to
the disposal of divine providence.

54 PRAYER HEARING GOD.

False gods can none of them save those that pray to them ;
and therefore, when the children of Ismcl departed from the
true God to idols, and were distressed by their enemies, and
cried to God in their distress, God reproved them for their
folly in worshipping false gods, by bidding them go and cry
to the gods whom they had served, and let them deliver them.
in the time of their tribulation, Josh. x. 14. So God chal-
lenges those gods themselves, in Isa. xli 23, 24. " Show
ns things that are to come hereafter, that we may know that
ye are gods ; yea, do good or do evil, that we may be dis-
mayed and behold it together. Behold ye are of nothing, and
your work of nought : An abomination is he that chooseth
you."

These false gods, instead of helping those who pray to
them, cannot help themselves. The devils are miserable
tormented spirits ; they are bound in chains of darkness for
their rebellion against the true God, and cannot deliver them-
selves.

S. False gods are not goda that hear prayer, for want of a
disposition to help those who pray to them. As to those life-
less idols whom the Heathen worship, they are without both
understanding and will. As to the devils, who in the dark
places of the earth are worshipped as gods, they have no dis-
position to help those who cry to them ; for they are cruel
spirits; they are the mortal enemies of mankind, that thirst
for their blood, and delight in nothing but their misery. They
have no more disposition to help mankind, than a parcel of
hungry wolves or lions would have to protect and help a flock
of lambs. And those that worship and pray to them get not
their good will by serving them : All the reward that Satan
•will give them, for the service which they do him, is to make
a prey of them, and devour them.

I proceed now,
IV. To give the reasons of the doctrine ; which I would
do in Answer to these two inquiries : 1. Why God requires

PRAYER HEARING GOD, <?3

prayer in order to the bestowment of mercies on men ? 2. Wiry-
God is so ready to hear the prayers of men ?

Inquiry 1. Why doth God require prayer in order to the
bestowment of mercies ? To this I shall answer both nega-
tively and affirmatively.

(1.) Negatively. 1. It is not in order that God may be
informed of our wants or desires. God is omniscient, and
with respect to his knowledge, unchangeable ; his knowl-
edge cannot be added to. God never is informed of any
thing, nor gains any knowledge by information. He knows
what we want a thousand times more perfectly than we do
ourselves. He knows what things we have need of before
we ask him ; he knows our desires before we declare them
by prayer.

2. Nor is it to dispose and incline God to show mercy :
For though, in speaking after the manner of men, God is
sometimes in scripture represented as though he were mov-
ed and persuaded by the prayers and cries of his people ; yet
it is not to be thought that God is properly moved or made
willing by our prayers ; for it is no more possible that there
should be any new inclination or will in God, than new knowl-.
edge. The mercy of God is not moved or drawn by anything
in the creature ; but the spring of God's beneficence is within
himself only ; he is self moved; and whatsoever mercy he
bestows, the reason and ground of it is not to be sought for in,
the creature, but in God's own good pleasure. It is the will
of God to bestow mercy in this way, viz. in answer to praver,
when he designs beforehand to bestow mercy, yea, when he
has promised it ; as Ezek. xxxvi. 36, 37. "I the Lord have
spoken it, and will do it. Thus saith the Lord, I will yet for
this be inquired of by the house of Israel, to do it for them."
God has been pleased to constitute prayer to be an antecedent
to the bestowment of mercy ; and he is pleased to bestow
mercy in consequence of prayer, as though he were prevailed
on by prayer.

Yet God is not in fact prevailed on or made willing by
prayer. But when he shows mercy in answer to prayer, his

56 PRAYER HEARING GOD.

intention of mercy is not the effect of the prayer ; but that the
people of God are stirred up to prayer, is the effect of God's
intention to show mercy. Because God intends to show
mercy, therefore he pours out the spirit of grace and sup-
plication.

(2.) Affirmatively. There may be two reasons given
why God requires prayer in order to the bestowment of mer-
cy ; one especially respects God, and the other respects oui'-
selves.

1 . With respect to God, prayer is but a sensible acknowl-
edgment of our dependence on God, to his glory. As God
hath made all things for his own glory, so he will be glorified
and acknowledged by his creatures ; and it is fit that he
should require this of those who would be the subjects of his
mercy. That we, when we stand in need of any mercy of
God, or desire to receive any mercy from him, should go to
God, and humbly supplicate the divine Being for the bestow-
ment of that mercy, is but a suitable acknowledgment of our
dependence on the power and mercy of Cod for that which we
need, and but a suitable honor paid to the great Author and
Fountain of all good.

2. With respect to ourselves, God requires prayer of us
in order to the bestowment of mercy, because it tends to pre-
pare us for the receipt of mercy. Fervent prayer many ways
tends to prepare the heart for the receipt of the mercy prayed
for. Hereby is excited a sense of our need of the mercy, and
of the value of the mercy which we seek, and at the same
time are excited earnest desires of it ; whereby the mind is
more prepared to prize it, and rejoice in it when bestowed,
and to be thankful for it. Prayer, with that confession which
should be in prayer, may be the occasion of a sense of our un-
worthiness of the mercy wc seek ; and the placing of our-
selves in the immediate presence of God may make us sensi-
ble of his majesty, and we may be humbled before him, and
be fitted to receive mercy of him. Our prayer to God may
excite in us a suitable sense and consideration of cur depend-
ence on God for the mercy we ask, and a suitable exercise of

PRAYER HEARING GOD. b7

feith in God's sufficiency, that so we may be prepared to glo-
rify his name when the mercy is received.

Inquiry 2. Why is God so ready to hear the prayers of
men ? To this I answer.

1. Because God is a Gad of infinite grace and mercy. It is
indeed a very wonderful thing, that so great a God should be
so ready to hear our prayers, though we are so despicable and
unworthy; that he should give free access at all times to eve-
ry one ; should allow us to be as importunate as we will,
without esteeming it any indecent boldness; should hear all
sincere prayers put up to him; should be so ready to hear,
and so rich in mercy to them that call upon him; that worms
of the dust should have such povver with God by prayer ; that
God should do such great things io answer to their prayers,
and should show himself, as it were, overcome by them. This
is very wonderful, when we consider the distance between
God and us, and consider how we have provoked God by our
sins, and how unworthy we are of the ieast gracious notice.

And it can be resolved into nothing else but infinite mer-
cy and grace. It cannot be from any need that God stands in
of us; for our goodness extendeth not to him. Neither can
it be from any thing in us to incline the heart of God to us :
It cannot be from any worthiness in our prayers, which are in
themselves very miserable polluted things. But it is because
God delights in mercy and condescention. He is herein infi-
nitely distinguished from all other gods : He is the great
fountain of all good, from whom goodness flows as light from
the sun.

2. We have a glorious Mediator, who has prepared the
way, that our prayers may be heard consistently with the hon-
or of God's justice and Majesty. Not only has God in him-
self mercy sufficient for this, but the Mediator has provided
that this mercy may be exercised consistently with the honor
of God. Through him we may come to God, and God may
show mercy to us : He is the way, the truth, and the life ; no
man can come to the Father but by him. This Mediator

Vol. VIII. H

0 PRAYER HEARING GOD;

hath done three things to make way for the hearing of our
prayers.

(1.) He hath by his blood made atonement for sin, so that
our guilt need not stand in the way, as a separation wall be-
tween GoJ and us, and that our skis might not be a cloud
through which our prayers cannot pass ; and by his atonement
he hath made the way to the throne of grace open. God
would have been infinitely gracious if there had been no Me-
diator; but the way to the mercy seat would have been block-
ed up. But Christ hath removed whatever stood in the way.
The vail which was before the mercyseat " is rent from the
top to the bottom," by the death of Christ. If it had not been
for the death of Christ, our guilt would have remained as a
wall of brass, to hinder our approach. But all is removed by
his blood, Heb. x. 17, &c,

(2.) Christ has, by his obedience, purchased that the pray-
ers of those who believe in him should be heard. He has not
only removed the obstacles to our prayers, but has merited a
hearing of them. His merits are the incense that is offered
with the prayers of the saints, which renders them a sweet sa-
vor to God, and acceptable in his sight. Hence the prayers of
the saints have such power with God ; hence the prayer of a
poor worm of the dust had such power with God, that in an-
swer God stopped the sun in his course for about the space of
a whole day ; hence such unworthy creatures as we are able
to overcome God ; hence Jacob as a prince had power with
God, and prevailed. Our prayers would be of no account,
and of no avail with God, were it not for the merits of Christ;
for in themselves they are miserable worthless "things, and
might justly be odious and abominable to God.

(3.) Christ enforces the prayers of his people, by his inter-
cession at the right hand of God in heaven. He hath entered
for us into the holy of holies, with the incense which he hath
provided, and there he makes cominual intercession for all that
come to God in his name ; so that their prayers come to God
the Father through his hands, if I may so say ; whirh is rep-
resented in Rev. viii. 3. 4. " And another angel came and stood

PRAYER HEARING GOD. 59

-at the altar, having a golden censor ; and there was given unto
him much incense, that he should offer it with the prayers of
all the saints upon the golden altar, which is before the throne.
And the smoke of the incense which came with the prayers of
the saints, ascended up before God, out of the angel's hand."
This was typified of old by the priest's offering incense in
the temple, at the time when the multitude of the people were
offering up their prayers to God ; as Luke i. 10. « And the
whole multitude of the people were praying without, at the
time of incense."

APPLICATION.

I. Hence we may learn, how highly we are privileged, in
that we have the Most High God revealed to us, who is a God
that heareth prayer. The greater part of mankind are desti-
tute of this privilege ; they are ignorant of this God ; the
gods whom they worship are not prayer hearing gods. What-
ever their necessities are, whatever calamities or sorrows they
are the subjects of, if they meet with grievous and heavy af-
flictions, wherein they cannot help themselves, and man is un-
able to help them, they, have no prayer hearing God to whom
they may go. If they go to the gods whom they worship, and
cry to them ever so earnestly, it will be in vain. They wor-
ship either lifeless things, that can neither help them, nor
know that they need help ; or wicked cruel spirits, who are
their enemies, and wish nothing but their misery, and who,
instead of helping them, are from day to day working their
ruin, and watching over them, as an hungry lion watches over
his prey.

How are we distinguished from them, in that we have the
true God made known to us ; a God of infinite grace and mer-
cy ; a God full of compassion to the miserable, who is ready
to pity us under all our troubles and sorrows, to hear our cries,
and give us all that relief which we need ; a God who de-
lights in mercy, and is rich to all that call upon him ! How
highly privileged are we, in that we have the holy word of

60 PRAYER HEARlNCx COD.

this same Cod, to direct us how to come to him. and seek
mercy of him ! And Whatever difficulties or distress we arte

in, we may go with confidence and great encouragement to
him with all our difficulties and complaints. What a comfort
may this be to us ! And what reason Lave we to rejoice in our
own privileges, highly to prize them, and to bless ' od thai he
hath been so merciful to us, as to give us his word, and reveal
himself to us ; and that he hath not left us to cry for help to
stocks, and stones, and devils, as he has left many thousands
of others !

Objection. I have often prayed to Cod for these and
those mercies, and Cod has not heard my prayers.
To this I shall answer several things.
(I.) It is no argument, that God is not a prayer he? ring
God, if he give not to men what they ask of him, to consume
upon their lusts. Oftentimes, when men pray lor these and
those temporal good things, they desire them chiefly to gratir
fy their lusts. They desire them for no good end, but only to
gratify their pride or sensuality. They pray for worldly good
things chiefly from a worldly spirit : It is because they make
too much of an idol of the world; and if so, it is no wonuer
that God doth not hear their prayers : James iv 3. '« Ye ask
and receive not, because ye ask amiss, to consume it upon
your lusts."

It is no argument that Cod is not a prayer hearing God,
that he will not grant your request, when you ask him to give
you something of which you will make an idol, and set it up
in opposition to him ; or that he will not hear you, when you
ask of him these and those things to use as weapons of war-
fare against him, or as instruments to serve his enemies. No
■wonder that t od will not hear you, when you praj for silver,
or gold, or wool, or flax, to ofler them to Baal. If God should
hear such prayers, lie would net as his own enemy, in as much
as he would bcs.ow on his enemies the things w Inch they de-
sire out of enmity against him, and to use against him as his
enemies, and to serve his enemies.

PRAYER HEARING GOD. 61

(2.) It is no argument that Cod is not a prayer hearing God,
that he heareth not insincere and unbelieving: prayers. How-
can we expect that od should have any respect to that which
has no sincerity in it ? Cod looketh not at words, but at the
heart; and it is fit that be should do so. If men's prayers be
not hearty, if they pray only in words, and not in heart, what
are their prayers good for ? And why should that God who
searches the heart and tries the reins have any respect to
them ?

Sometimes men do nothing but dissemble in their prayers ;
and when they do so, it is no argument that God is ever the
less a prayer hearing God, that he dotnnot hear such prayers ;
for it is no argument of want of mercy. Sometimes men pray
for that in words which they really desire not in their hearts.
Sometimes men pray to God that he would purge them from,
sin, when at the same time they show by their practice that
they do not desire to be purged from sin, but love sin, and
choose it, and are utterly averse to parting with it. So they
will pray for other spiritual blessings, of which they have no
real desire. In like manner they often dissemble in the pre-
tence and show, which they make in their prayers, of a depend-
ence, on v.od for mercies, and of a sense of his sufficiency to
supply them. In our coming to God, and praying to him for
such and such things, there is a show that we are sensible that
we are dependent on him for them, and that he is sufficient to
give them to us. But men sometimes seem to pray, who are
not sensible ol their dependence on God, nor do they think
him to be sufficient to supply them. For some things that
they go to God for, they all the while trust in themselves ;
and for other things they have no confidence in God.

Another way in which men often dissemble is, in seeming
to pray and to be supplicants in words, when in heart they
pray not, but challenge and demand. They show in words as
though they were beggars ; but in heart they come as cred-
itors, and look on God as their debtor. In words they seem
to ask these and those things as the fruit of free grace ; but
in heart they account it would be hard, unjust, and cruel, if

62 PRAYER HEARING GOD.

God should deny them. In words they seem humble and sub-
missive, but in heart they are proud and contentious j there is
no prayer but in their words.

It doth not render God at all the less a prayer hearing God,
that he distinguishes, as an all seeing God, between real pray-
ers and pretended ones. Such prayers as those which I have
just now been mentioning, are not worthy of the name of
prayers ; and they are so accounted in the eyes of him who
searches the heart, and sees things as they are. Nor would
men account such things to be prayers, any more than the talk
of a parrot, that knows not what it says, were it not that they
judge by the outward appearance.

All prayer that is not the prayer of faith, is insincere ;
for prayer is a show cr manifestation of dependence on Cod,
and trust in his sufficiency and mercy. Therefore, where this
trust or faith is wanting, there is no prayer in the sight of
God. And however r'od is sometimes pleased to grant the
requests of those who have no faith, yet he has not obliged
himself so to do; nor is it an argument of his not being a
prayer hearing God, when he hears them not.

(3.) Itisno argument that God is not a prayer hearing God,
that he exercises his own wLdom as to the time and manner
of answering prayers. Some of God's people are sometimes
ready to think, that God doth not hear their prayers, because
he doth not answer them at the times when they expected ;
when indeed God doth hear them and will answer them, in the
time and way to which his own wisdom directs.

The business of prayer is not to direct God, who is infin-
itely wise, and needs not any of our directions, who knows
what is best for us ten thousand times better than we, and
knows what lime and what way are best. It is fit that God
should answer prayer, as an infinitely wise God, in the exer-
cise of his own wisdom, and not ours. God will deal as a father
with us, in answering our requests. But a child is not to ex-
pect that the father's wisdom will be subject to his ; nor ought
he to desire it, but should esteem it a privilege, that the par-
ent who takes care of him, and provides for him, is wiser than
he, and will provide for him according to his own wisdom-

PRAYER HEARING GOD. 63

As to particular temporal blessings for which wepray,it is
no argument that God is not a prayer hearing God, that he
bestows them not upon us ; for it may be that God sees the
things for which we pray not to be best for us. If so, it would
be no mercy in him to bestow them upon us, but a judgment.
Such things, therefore, ought always to be asked with submis-
sion to the divine will.

But God can answer prayer, though he bestow not the very
thing for which we pray. He can sometimes better answer
the lawful desires and good end we have in prayer another
way. If our end be our own good and happiness, God can per-
haps better answer that end in bestowing something else than
in the beslowment of that very thing which we ask. And if
the main good we aim at in our prayer be attained, our prayer
is answered, though not in the bestowment of the individual
thing which we ask : And so that may still be true which was
asserted in the doctrinal part, viz. that God always hears the
ftrayer of faith. God never once failed of hearing a sincere
and believing prayer ; and those promises for ever hold good,
" Ask, and ye shall receive ; seek, and ye shall find ; knock,
and it shall be opened to you : For every one that asketh, re-
ceived! ; and he that seeketh, findeth ; and to him that knock-
eth it shall be opened."

2. The second use may be, of reproof to those that neglect
the duty of prayer. I£ we enjoy so great a privilege as to
have the true God, who is a prayer hearing God, revealed to
us, how great will be our folly and inexcusableness, if we ne-
glect the privilege, make no use of it, and deprive ourselves of
the advantage of it, by not seeking this God by prayer. They
are hereby reproved who neglect the great duty of secret pray-
er, which is more expressly required in the word of God than
any other kind of prayer. What account can those persons
give of themselves, who neglect so known a duty ? It is im-
possible that any among us should be ignorant of this com-
mand of God. How daring, therefore, is their wickedness,
who live in the neglect of this duty, if any such there be among
us 1 And what can they answer to their Judge, when he shall
call them to an account for it ?

64, PRAYER HEARING GOD.

Here I shall briefly say something to an excuse Which
some may be ready to make for themselves. Some may be
ready to say, If I do pray, my firayer will not be the prayer of
faith, because I am in a natural condition, and have no faith.

Answer 1. This excuses not from obedience to a plain
command of God. The command is to all to whom the com-
mand shall come. God not only directs godly persons to pray,
but others also. In the beginning of the second chapter of
Proverbs, God directs all persons to cry after wisdom, and to
lift up their voices for understanding, in order to their obtain-
ing the fear and knowledge of God ; and in James i. 5. the
apostle says, " If any man lack wisdom, let him ask it of God ;"
and Peter directed Simon Magus to repent and pray God, if
perhaps the thought of his heart might be forgiven him,
Acts \ iii. i22. Therefore, when God says, do thus or thus,
it is not for us to make excuses, but we must do the thing
required.

Answer 2. God is pleased sometimes to answer the pray-
ers of unbelievers. Indeed he hears not their prayers from
any goodness or acceptableness that there is in their prayers*
or because of any true respect to him manifested in them, for
there is none ; nor has he obliged himself to answer such
prayers ; yet he is pleased sometimes, of his sovereign mercy,
to pity wicked men, and hear their cries. Thus he heard the
cries of the Ninevites, Jonah chap. iii. So he heard the prayer
of Ahab, 1 Kings xxi. 27, 28.

Though there be no regard to God in their prayers, yet
God, of his infinite grace, is pleased to have respect to their
desires of their own happiness, and to grant their requests.
God may, and sometimes does, hear the cries of wicked men,
as he hears the hungry ravens, when they cry, Psalm cxlvii. 9.
and as he opens his bountiful hand, and satisfies the desires of
every living thing, Psalm cxlv. 16. Besides, the prayers of
sinners, though they have no goodness in them, yet are made
a means of a preparation for mercy.

3. The last use shall be of exhortation. Seeing we have
such a prayer hearing God as we have heard, let us be much

PRAYER HEARING GOD. 6"

employed in the duty of prayer : Let us pray with all prayer
and supplication : Let us live prayerful lives, continuing in-
stant in prayer, watching thereunto v.ith all perseverance;
praying without ceasing, praying always, and not fainting; and
not praying in a dull, cold, and lifeless manner, but wrestling
with God in prayer. I shall particularly at this time exhort
to two things.

(1 .) Let us pray for others, as well as for ourselves. God
hath in his word manifested himself to be especially well
pleased with hearty intercessory prayers, or prayers for our
fellow creatures: 1 Tim. ii. 1,2,3. "I exhort, therefore)
that first of all, supplications, prayers, intercessions, and giv-
ing of thanks, be made for all. men ;; for kings, &c. ; for this
is good and acceptable in the sight of God our Saviour." It
is especially acceptable to God, as such prayers, when sincere,
are an expression of a spirit of Christian charity, which is a
grace peculiarly becoming Christians, and acceptable to God,
as may be seen by what is said of it in 1 Cor. xiii.

(2.) Let us especially be earnest with God in our prayers,,
for the outpouring of his Spirit both on ourselves and others.
We have not such encouragement in scripture to pray for
any other blessing, as we have to pray for this blessing. It is
the greatest of all mercies j yet God hath given such en-
couragement to pray for no other mercy, as he hath for
this mercy. See Luke xi. 13. " If ye then, being evil,
know how to give good gifts unto your children, how much
more shall your heavenly Father give the Holy Spirit, to
them that ask him?" Though it be the greatest mercy, yet
God is most ready to bestow it of any whatsoever. We ought
therefore most earnestly to pray for the outpouring of God's
Spirit on our own souis, on others in whom we are particular-
ly concerned, on the people among whom we dwell, and on
the whole land and whole earth. We are directed to pray for
this with the greatest possible importunity in the foremen-
tioned place, IsuLh lxii. 6, 7. " ^e hat make mention of the
Lord, keep not sLence, and give him no rest, till he make Je-
rusalem a praise in the earth."

Vol. VIII. I

SERMON XIX.*

Great Care necessary, lest we live in some wa$
of Sin,

PSALM cxxxix. 23, 24.

.SEARCH ME, O GOD, AND KNOW MY HEART ; TRY ME AND
KNOW MY THOUGHTS ; AND SEE IF THERE BE ANY
WICKED WAY IN ME, AND LEAD ME IN THE WAY EV-
ERLASTING.

I. HIS psalm is a meditation on the omniscience of
God, or upon his perfect view and knowledge of every thing,
which the Psalmist represents by that perfect knowledge
which God had of all his actions, his downsitting and his up-
rising ; and of his thoughts, so that he knew his thoughts afar
off ; and of his words, " There is not a word in my tongue,"
says the Psalmist, " but thou knowest it altogether." Then,
he represents it by the impossibility of fleeing from the divine
presence, or of hiding from him ; so that if he should go into
heaven, or hide himself in hell, or fly to the uttermost parts of
the sea ; yet he would not be hid from God : Or if he should
endeavor to hide himself in darkness, yet that would not cover
him ; but the darkness and light are both alike to him.

Then he represents it by the knowledge which God had of
him while in his mother's womb, verses 15, 16. "My sub-
stance was not hid from thee, when I was made in secret ;.

* Dated September 1733.

SELF EXAMINATION. 6?

thine eyes did see my substance, yet being imperfect ; and in
thy book all my members were written."

After this the Psalmist observes what must be inferred as
» necessary consequence of this omniscience of God, viz. that
he will slay the wicked, since he seeth all their wickedness,
and nothing- of it is hid from him. And last of all, the Psalm-
ist improves this meditation upon God's allseeing eye, in
begging of God that he would search and try him, to see if
there were any wicked way in him, and lead him in the way
everlasting.

Three things may be noted in the words.

1. The act of mercy which the Psalmist implores of God
towards himself, viz. that God would search him, " Search
me, O God, and know my heart ; try me, and know my
thoughts."

2. In what respect he desires to be searched, viz. " to see
if there were any wicked way in him." We are not to under-
stand by it, that the Psalmist means that God should search
him for his own information. What he had said before, of
God's knowing all things,implies that he hath no need of that.
The Psalmist had said, in the second verse, that God under-
stood his thought afar off ; i. e. it was all plain before him, he
saw it without difficulty, or without being forced to come nigh,
and diligently to observe. That which is plain to be seen,
may be seen at a distance.

Therefore, when the Psalmist prays that God would search
him, to see if there were any wicked way in him, he cannot
mean that he should search that he himself might see or be
informed, but that the psalmist might see and be informed.
He prays that God would search him by his discovering light;
that he would lead him thoroughly to discern himself, and see
"whether there were any wicked way in him. Such figurative
expressions are often used in scripture. The word of God is
said to be a discerner of the thoughts and intents of the heart.
Not that the word itself discerns, but it searches and opens
«ur hearts to view ; so that it enables us to discern the tern-

£$ SELF EXAMINATION.

per and desires of our hearts So God is often said to tr\
men. He doth not try them for his own information, but for
the discovery and manifestation of them to themselves or
others.

3. Observe to what end he thus desires God to search
him, viz. " That he might be led in the way everlasting ;" i. e.
not only in a way which may have a specious show, and appear
right to him for a while, and in which he may have peace and
quietness for the present ; but in the wuy which will hold,
which will stand the test, which he may confidently abide by
for ever, and always approve of as good and right, and in which
he may always have peace and joy. It is said, that " the way
of the ungodly shall perish," Psalm i. 6. In opposition to this,
the way of the righteous is in tne text said to last for ever.

DOCTRINE.

All men should be much concerned to know, whether they
do not live in some way of sin.

David was much concerned to know this concerning him-
self: He searched himself, he examined his own heart and
ways ; but he did not trust to that ; he was still afraid lest
there might be some wicked way in him which had escaped
his notice : Therefore he cries to God to search him. And
his earnestness appears in the frequent repetition of the same
request in different words : ixarch me, O God, and know my
heart ; try me, and know my thoughts. He was very earnest to
know whether there were not some evil way or other in him,
in which he went on, and did not take notice of it.

1. We ought to be much concerned to know whether wc
do not live in a state of sin. All unregenerate men live in
sin. We are born under the power and dominion of sin, are
sold under sin ; every unconverted sinner is a devoted ser-
vant to sin and Satan. We should look upon it as of the great-
est importance to us, to know in what state we are, whether
we ever had any change made in our hearts from sin to holi-
ness, or whether wc be not still in the gall of bitterness and,

SELF EXAMINATION. 6$

bond of iniquity ; whether ever sin were truly mortified in us j
whether we do not live in the sin of unbelief, and in the re-
jection of the Saviour. This is what the apostle insists upon
with the Corinthians, 2 Cor. xiii. 5. " Examine yourselves,
whether ye be in the faith ; prove your own selves ; know ye
not your own selves, how that Jesus Christ is in you, except
ye be reprobates ?"

Those who entertain the opinion and hope of themselves,
that they are godly, should take great care to see that their
foundation be right. Those that are in doubt should not give
themselves rest till the matter be resolved.

Every unconverted person lives in a sinful ivay. He not
only lives in a particular evil practice, but the whole course of
his life is sinful. The imagination of the thoughts of his
heart is only evil continually. He not only doth evil, but he
doth no good, Psal. xiv. 3. " They are altogether become
filthy : There is none that doeth good, no not one" Sin is
an unconverted man's trade ; it is the work and business of his
life ; for he is the servant of sin. And ordinarily hypocrites,
or those who are wicked men, and yet think themselves godly,
and make a profession accordingly, are especially odious and
abominable to God.

2. We ought to be much concerned to know whether we
do not live in some particular way which is offensive and dis-
pleasing to God : This is what I principally intend in the doc-
trine. We ought to be much concerned to know whether we
do not live in the gratification of some lust, either in practice
or in our thoughts ; whether we do not live in the omission of
some duty, some thing which God expects we should do;
whether we do not go into some practice or manner of behav-
iour, which is not warrantable. We should inquire whether
we do not live in some practice which is against our light, and
whether we do not allow ourselves in known sins.

We should be strict to inquire whether or no we have not
hitherto allowed ourselves in some or other sinful way, through
wrong principles and mistaken notions of our duty : Wheth-
er we have not lived in the practice of some things offensive

7f SELF EXAMINATION.

to God, through want of care, and watchfulness, and observa*
tion of ourselves. We should be concerned to know wheiher
■we live not in some way which doth not become the profession
we make ; and whether our practice in some things be not
unbecoming Christians, contrary to Christian rules, not suita-r
ble for ths disciples and followers of the Holy Jesus, the Lamb
of od. We ought to be concerned to know this, because,

(1.) God requires of us, that we exercise the utmost watch-
fulness and diligence in his service. Reason teaches, that it
is our duty to exercise the utmost care, that we may know
the mind and will of Cod, and our duty in all the branches of
it, and to use our utmost diligence in every thing to do it ; be-
cause the service of I od is the great business of our lives, it
is that work which is the end of our being ; and Cod is wor-
thy, that we should serve him to the utmost of our power in
all tilings. This is what ( ou often expressly requires of us;
Deut. iv. 9. " Take heed to thyself, and keep thy soul dili-
gently, lest thou forget the things that thine eyes have seen,
and lest they depart from thy heart all the day s of thy life."
And v. 15, 16. Take ye therefore good heed to yourselves^
lest ye corrupt yourselves." And Deut. vi. 17. " You shall
diligently keep the commandments of the Lord your Cod, and
his testimonies, and his statutes which he hath commanded
thee." And Prov. iv. 23. "Keep thy heart with all dili-
gence ; for out of it are the issues ol life."

So we are commanded by Christ to watch and pray ;
Matth. zxvi. 41, and Luke xxi. 34, C6. " Take heed to your-
selves, lest at any time your hearts be overcharged with sur-
feiting, and drunkenness, and the cares of this life." Lph. v.
15. " See that ye walk circumspectly."

So that if we be found in any evil way whatsoever, it will
not excuse us, that it was through inadvertence, or that we
were not aware of it ; as long as it is through want of that
care and watchfulness in us, which we ought to have main-
tained.

(2.) If wc live in any way of sin, we live in a way whereby
Cod is dishonored; but the honor of Cod ought to be su-

SELF EXAMINATION. 7 ■•

premely regarded by all. If every one would make it hb
great care in all things to obey God, to live justly and holily,
to walk in every thing according to Christian rules ; and
would maintain a strict, watchful, and scrutinous eyeover him-
self, to see if there were no wicked way in him ; would give
diligence to amend whatsoever is amiss ; would avoid every
unholy, unchristian, and sinful way ; and if the practice of all
were universally as becometh Christians, how greatly would
this be to the glory of God, and of Jesus Christ ! How great-
ly would it be to the credit and honor of religion ! How would
it tend to excite an high esteem of religion in spectators, and
to recommend an holy life 1 How would it stop the mouths of
objectors and opposers ! How beautiful and amiable would
religion then appear, when exemplified and holden forth in
the lives of Christians, not maimed and mutilated, but whole
and entire, as it were in its true shape, having all its parts and
its proper beauty 1 Religion would then appear to be an amia-
ble thing indeed.

If those who call themselves Christians generally, thus
walked in all the paths of virtue and holiness, it would tend
more to the advancement of the kingdom of Christ in the
world, the conviction of sinners, and the propagation of relig-
ion among unbelievers, than all the sermons in the world, so
long as the lives of those who are called Christians are as they
are now.

For wantof this concern and watchfulness in the degree in
Which it ought to take place, many truly godly persons adorn
not their profession as they ought to do, and, on the contrary,
in some things dishonor it. For want of being so much con-
cerned as they ought to be, to know whether they do not walk
in some way that is unbecoming a Christian, and offensive to
Go.! ; their behavior in some things is very unlovely, and such
as is an offence and stumbling block to others, and gives occa-
sion to the enemy to blaspheme.

(3 ) We should be much concerned to know whether we
do not live in some way of sin, as we would regard our own
interest. If we live in any way of sin, it will be exceedingly

72 SELF EXAMINATION.

to our hurt. Sin, as it is the most hateful evil, it is that whicTr!
is most prejudicial to our interest, ancl tends most to our hurt
of any tiling in the world. If we live in any way that is dis-
pleasing to God, it may be the ruin of our souls. Though
men reform all other wicked practices, yet if they live in but
one sinful way, which they do not forsake, it may prove their
everlasting undoing.

If we live in any way of sin, we shall thereby provoke God
to anger, and bring guilt upon Our own souls. Neither will
it excuse us, that we were not sensible how evil that way was
in which we walked; that we diJ not consider it; that we
were blind as to any evil in it. We contract guilt not only by
living in those ways which we know, but in those which we
•might know to be sinful, if we were but sufficiently concerned
to know what is sinful and what not, and to examine ourselves,
and search our own hearts and ways. If we walk in some evil
■way, and know it not for want of watchfulness and considera-
tion, that will not excuse us ; for we ought to have watched
and considered, and made the most diligent inquiry.

If we walk in some evil way, it will be a great prejudice
to us in this world. We shall thereby be deprived of that
comfort which we otherwise might enjoy, and shall expose
ourselves to a great deal of soul trouble, and sorrow, and dark-
ness, which otherwise we might have been ft te from. A
wicked Way is the original way of pain or grief. In it we shall
expose ourselves to the judgments of God, even in this
world ; and Ave shall be great losers by it, in respect to our
eternal interest ; and that though we may not live in a way of
sin wilfully, and with a deliberate resolution, but carelessly,
and through the deceitfulness of our corruptions. However
we shall offend God, and prevent the flourishing of grace in
our hearts, if not the very being of it.

Many are very careful that they do not proceed in mis-
takes, where their temporal interest is concerned. They will
be strictly careful that they be not led on blindfold in the bar-
gains which they make ; in their traffic one with another, they
are carclul to have their eyes about them, and to see that they

SELF EXAMINATION. fi

go safely in these cases ; and why not, where the interest of
their souls is concerned ?

(4.) We should be much concerned to know whether we
do not live in some way of sin, because we are exceedingly
prone to walk in some such way. The heart of man is nat-
urally prone to sin ; the weight of the soul is naturally that
way, as the stone by its weight tendeth downwards. And
there is very much of a remaining proneness to sin in the
saints. Though sin be mortified in them, yet there is a body
of sin and death remaining ; there are all manner of lusts
and corrupt inclinations. We are exceeding apt to get into
some ill path or other. Man is so prone to sinful ways, that
without maintaining a constant, strict watch over himself,
no other can be expected than that he will walk in some way
of sin.

Our hearts are so full of sin, that they are ready to betray
us. That to which men are prone, they are apt to get into
before they are aware. Sin is apt to steal in upon us una-
wares. Besides this, we live in a world where we continually
meet with temptations ; we walk in the midst of snares ; and
the devil, a subtle adversary, is continually watching over us,
endeavoring, by all manner of wiles and devices, to lead us
astray into bye paths. 2 Cor. xi. 2, 3. "I am jealous over
you. I fear, lest by any means, as the serpent beguiled Eve
through his subtlety ; so your minds should be corrupted
from the simplicity that is in Christ." 1 Pet. v. 8. " Be so-
ber, be vigilant ; because your adversary the devil, as a roar-
ing lion, walketh about, seeking whom he may devour."...,
These things should make us the more jealous of ourselves.
(5.) We ought to be concerned to know whether we do
not live in some way of sin ; because there are many who live
in such ways, and do not consider it, or are not sensible of it.
It is a thing of great importance that we should know it, and
yet the knowledge is not to be acquired without difficulty.
Many live in ways which are offensive to God, who are not
sensible of it. They are strangely blinded in this case. Psal.
xix. 12. " Who can understand his errors ? Cleanse thou me
Vol.. VIII. K

74 SELF EXAMINATION.

from secret faults." By secret faults, the Psalmist meanr
those which are secret to himself, those sins which -were in
him, or which he was guilty of, and yet was not aware of.

That the knowing whether we do not live in some way of
sin is attended with difficulty, is not because the rules of
judging in such a case arc not plain or plentiful. God hath
abundantly taught us what we ought, and what we ought not
lo do ; and the rules by which we are to walk are often set
before us in the preaching of the word. So that the difficulty
of knowing whether there be any wicked way in us, is not for
want of external light, or for want of God's having told us
plainly and abundantly -\\ hat are wicked ways. But that many
persons live in ways which are displeasing to God, and yet are
not sensible of it, may arise from the following things.

1. From the blinding, deceitful nature of sin. The heart
of man is full of sin and corruption, and that corruption is of
an exceeding darkening, blinding nature. Sin always carries
a degree of darkness with it ; and the more it prevails, the
more it darkens and deludes the mind. It is from hence that
the knowing whether there be any wicked way in us, is a diffi-
cult thing. The difficulty is not at all for want of light with-
out us, not at all because the word of God is not plain, or the
rules not clear ; but it is because of the darkness within us.
The light shines clear enough around us, but the fault is in
our eyes ; they are dim, are darkened and blinded by a perni-
nicious distemper.

Sin is of a deceitful nature, because, so far as it prevails,
so far.it gains the inclination and will, and that sways and bias-
ses the judgment. So far as any lust prevails, so far it biasses
the mind to approve of it. So far as any sin sways the inclina-
tion or will, so far that sin seems pleasing and good to the
man : And that which is pleasing, the mind is prejudiced to
think is right. Hence when any lust hath so gained upon a
man, as to get him into a sinful way or practice ; it having
gained his will, also prejudices his understanding. And the
more irregularly a man walks, the more will his mind proba.-

SELF EXAMINATION. rs

bly be darkened and blinded ; because by so much the more
doth sin prevail.

Hence many men who live in ways which are not agreea-
ble to the rules of God's word, yet are not sensible of it ; and
it is a difficult thing to make them sensible of it ; because the
same lust that leads them into that evil way, blinds them in it.
Thus, if a man live in a way of malice or envy, the more mal-
ice or envy prevails, the more will it blind his understanding
to approve of it. The more a man hates his neighbor, the
more will he be disposed to think that he has just cause to
hate him, and that his neighbor is hateful, and deserves to be
hated, and that it is not his duty to love him. So if a man live
in any way of lasciviousness, the more his impure lust pre-
vails, the more sweet and pleasant will it make the sin appear,
and so the more will he be disposed and prejudiced to think
there is no evil in it.

So the more a man lives in a way of covetousness, or the
more inordinately he desires the profits of the world, the more
will he think himself excusable in so doing, and the more will
he think that he has a necessity of those things, and cannot do
■without them. And if they be necessary, then he is excusa-
ble for eagerly desiring them. The same might be shown of
all the lusts which are in men's hearts. By how much the
more they prevail, by so much the more do they blind the
mind, and dispose the judgment to approve of them. All
lusts are deceitful lusts. Eph. iv. 22. " That ye put off, con-
cerning the former conversation, the old man which is cor-
rupt according to the deceitful lusts." And even godly men
may for a time be blinded and deluded by a lust, so far as to
live in a way which is displeasing to God."

The lusts of men's hearts, prejudicing them in favor of
sinful practices, to which those lusts tend, and in which they
delight ; this stirs up carnal reason, and puts men, with all
the subtlety of which they are capable, to invent pleas and ar-
guments to justify such practices. When men are very
strongly inclined and tempted to any wicked practice, and
conscience troubles them about it, thev will rack their brains

76 SELF EXAMINATION.

to find out arguments to stop the mouth of conscience, and to
make themselves believe that they may lawfully proceed in
that practice.

When men have entered upon an ill practice, and proceed-
ed in it, then their selflove prejudices them to approve of it.
Men do not love to condemn themselves ; they are prone to
flatter themselves, and are prejudiced in their own favor, and
in favor of whatever is found in themselves. Hence they will
find out good names, by which to call their evil dispositions
and practices ; they will make them virtuous, or at least will
make them innocent. Their covetousness they will call pru-
dence and diligence in business. If they rejoice at another's
calamity, they pretend it is because they hope it will do him
good, and will humble him. If they indulge in excessive
drinking, it is because their constitutions require it. If they
talk against, and backbite their neighbor, they call it zeal
against sin ; it is because they would bear a testimony against
such wickedness. If they set up their wills to oppose others
in public affairs, then they call their wilfulness conscience, or
respect to the public good. Thus they find good names for
all their evil ways.

Men are very apt to bring their principles to their prac-
tices, and not their practices to their principles, as they ought
to do. They, in their practice, comply not with their con-
sciences ; but all their strife is to bring their consciences to
comply with their practice.

On the account of this deceitfulness of sin, and because we
have so much sin dwelling in our hearts, it is a difficult thing
to pass a true judgment on our own ways and practices. On
this account we should make diligent search, and be much
concerned to know whether there be not some wicked way in
us. Heb. iii. J 2, 13. « Take heed, brethren, lest there be in
any of you an evil heart of unbelief in departing from the liv-
ing God. But exhort one another daily, while it is called to-
day, lest any of you be hardened through the deceitfulness
of sin."

SELF EXAMINATION. 77

Men can more easily see faults in others than they can in
themselves. When they see others out of the way, they will
presently condemn them, when perhaps they do, or have done
the same, or the like themselves, and in themselves justify
it. Men can discern motes in others' eyes, better than they
can beams in their own. Prov. xxi. 2. " Every way of man
is right in his own eyes." The heart in this matter is ex-
ceedingly deceitful. Jer. xvii. 9. " The heart is deceitful
above all things, and desperately wicked : Who can know it ?"
We ought not therefore to trust in our own hearts in this
matter, but to keep a jealous eye on ourselves, to be prying
into our own hearts and ways, and to cry to God that he would
search us. Prov. xxviij. 26. "He that trusteth his own
heart is a fool."

2. Satan also sets in with our deceitful lusts, and labors
to blind us in this matter. He is continually endeavoring to
lead us into sinful ways, and sets in with carnal reason to flat-
ter us in such ways, and to blind the conscience. He is the
prince of darkness ; he labors to blind and deceive ; it hath
been his work ever since he began it with our first parents.

3. Sometimes men are not sensible, because they are
stupified through custom. Custom in an evil practice stupi-
fies the mind, so that it makes any way of sin, which at first
was offensive to conscience, after a while, to seem harmless.

4. Sometimes persons live in ways of sin, and are not sen-
sible of it, because they are blinded by common custom, and
the examples of others. There are so many who go into the
practice, and it is so common a custom, that it is esteemed
little or no discredit to a man ; it is little testified against.
This causes some things to appear innocent, which are very
displeasing to God, and abominable in his sight. Perhaps
we see them practised by those of whom we have an high es-
teem, by our superiors, and those who are accounted wise
men. This greatly prepossesses the mind in favor of them,
and takes off the sense of their evil. Or if they be observed
to be commonly practised by those who are accounted godly
men, men of experience in religion, this tends greatly to

y$ SELF EXAMINATION.

harden the heart, and blind the mind with respect to any evil
practice.

5. Persons are in great danger of living in ways of sin, and
not being sensible of it, for want of duly regarding and consid-
ering their duty in the full extent of it. There are some who
hear of the necessity of reforming from all sins, and attending
all duties, and will set themselves to perform some particular
duties, at the same time neglecting others. Perhaps their
thoughts will be wholly taken up about religious duties, such
as prayer in secret, reading the scriptures, and other good
books, going to public worship and giving diligent attention,
keeping the sabbath, and serious meditation. They seem to
regard these things, as though they comprised their duty in
its full extent, and as if this were their whole work ; and mor-
al duties towards their neighbors, their duties in the relations
in which they stand, their duties as husbands or wives, as
brethren or sisters, or their duties as neighbors, seem not to
be considered by them.

They consider not the necessity of those things : And
when they hear of earnestly seeking salvation in a way of dili-
gent attendance on all duties, they seem to leave those out of
their thoughts, as if they were not meant ; nor any other du-
ties, except reading, and praying, and keeping the sabbath,
and the like. Or if they do regard some parts of their moral
duty, it may be other branches of it are not considered. Thus
if they be just in their dealings, yet perhaps they neglect
deeds of charity. They know they must not defraud their
neighbor ; they must not lie ; they must not commit unclean-
ness ; but seem not to consider what an evil it is to talk
against others lightly, or to take up a reproach against them,
or to contend and quarrel with them, or to live contrary to the
rules of the gospel in their family relations, or not to instruct
their children or servants.

Many men seem to be very conscientious in some things,
in some branches of their duty on which they keep their eye,
when other important branches are entirely neglected, and

SELF EXAMINATION. 79

sde'm not to be noticed by them. They regard not their duty
in the full extent of it.

APPLICATION.

The use I shall make of this doctrine is, to stir up in you
the concern of which I have been speaking, and to lead you to'
a strict inquiry, whether you do not live in some way of sin.

1 . I shall propose some directions for you to follow, that
you may discover whether you do not live in some way of sin.

2. I shall mention some particulars, concerning which
you may examine yourselves, in order to know whether you
do not live in some way of sin.

3. I shall mention some things which show the impor-
tance of knowing and forsaking the ways of sin in which you
live.

I. I shall show what method you ought to take, in order to
find out whether you do not live in some way of sin. This,
as hath been observed, is a difficult thing to be known ; but it
is not a matter of so much difficulty, but that if persons were
sufficiently concerned about it, and strict and thorough in in-
quiring and searching, it might, for the most part, be discov-
ered ; men might know whether they live in any way of sin,
or not. Persons who are deeply concerned to please and obey
God, need not, under the light we enjoy, go on in ways of sin.
through ignorance.

It is true, that our hearts are exceedingly deceitful ; but
God, in his holy word, hath given that light with respect to
our duty, which is accommodated to the state of darkness in
which we are. So that by thorough care and inquiry, we
may know our duty, and know whether or no we live in any
sinful way. And every one who hath any true love to God
and his duty, will be glad to have any assistance in this in-

80 SELF EXAMINATION.

quiiy. It is with such persons a concern which lies witW
much weight upon their spirits, in all things to walk as God
would have them, and so as to please and honor him. If they
live in any way which is offensive to God, they will be glad to
know it, and do by no means choose to have it concealed from
them.

All those also, who in good earnest make the inquiry,
What shall I do to be saved ? Will be glad to know whether
they do not live in some sinful way of behavior. For if they
live in any such way, it is a great disadvantage to them with
respect to that great concern. It behoves every one who is
seeking salvation, to know and avoid every sinful way in which
he lives. The means by which we must come to the knowl-
edge of this, are two, viz. the knowledge of the rule, and the
knowledge of ourselves.

1st. If we would know whether we do not live in some
way of sin, we should take a great deal of pains to be thor-
oughly acquainted with the rule. God hath given us a true
and perfect rule by which we ought to walk. And that we
might be able, notwithstanding our darkness, and the disad-
vantages which attend us, to know our duty ; he hath laid the
rule before us abundantly. What a full and abundant revela-
tion of the mind of God have we in the scriptures ! And how
plain is it in what relates to practice 1 How often are rules re-
peated ! In how many various forms are they revealed, that
we might the more fully understand them !

But to what purpose will all this care of God to inform us
be, if we neglect the revelation which God hath made of his
mind, and take no care to become acquainted with it? It is
impossible that we should know whether we do not live in a
way of sin, unless we know the rule by which we are to walk.
The sinfulness of any way consists in its disagreement from
the rule ; and we cannot know whether it agree with the rule
or not, unless we be acquainted with the rule. Rom. iii. 20.
" By the law is the knowledge of sin."

Therefore, lest v. e go in ways displeasing to God, we ought
with the greatest diligence to study the rules which God hath

SELF EXAMINATION: 81

given us. We ought to read and search the Holy Scriptures
much, and to do it with the design to know the whole of our
duty, and in order that the word of God may be " a lamp unto
our feet, and a light unto our paths," Psalm cxix. 105. Eve-
ry one ought to strive to get knowledge in divine things, and
to grow in such knowledge, to the end that he may know his
duty, and know what God would have him to do.

These things being so,are not the greater partof men very
much to blame in that they take no more pains or care to ac-
quire the knowledge of divine things? In that they no more
study the Holy Scriptures, and other books which might in-
form them ? As if it were the work of ministers only, to take;
pains to acquire this knowledge. But why is it so much a;
minister's work to strive after knowledge, unless it be, that
others may acquire knowledge by him ? Will not many be
found inexcusable in the sinful ways in which they live through
ignorance and mistake, because their ignorance is a wilful, al-
lowed ignorance ? They are ignorant of their duty, but it is
their own fault that they are so ; they have advantages enough
to know, and may know it if they will ; but they take no pains
to acquire knowledge in such things. They are careful to
acquire knowledge, and to be well skilled in their outward af-
fairs, upon which their temporal interest depends ; but will
not take pains to know their duty.

We ought to take great pains to be well informed, espe-
cially in those things which relate to our particular cases.

2dly. The other mean is the knowledge of ourselves, as
subject to the rule. If we would know whether we do not live
in some way of sin, we should take the utmost care to be well ac-
quainted with ourselves, as well as with the rule, that we may
be able to compare ourselves with the rule. When we have
found what the rule is, then we should be strict in examining
ourselves, whether or no we be conformed to the rule. This
is the direct way in which our characters are to be discovered.
It is one thing wherein man differs from brute creatures, that
he is capable of selfreflection, or of reflecting upon his own
actions, and what passes in his own mind, and considering the

Vol. VIII. L

82 SELF EXAMINATION.

nature and quality of them. And doubtless it was partly la-
this end that God gave us this power, which is denied to oth-
er creatures, that we might know ourselves, and consider our
own ways.

We should examine our hearts and ways, until we have
satisfactorily discovered either their agreement or disagree-
ment with the rules of scripture. This is a matter that re-
quires the utmost diligence, lest we overlook our own irregu-
larities, lest some evil way in us should lie hid under a di°~
guise, and pass unobserved. One would think we are under
greater advantages to be acquainted with ourselves, than with
any thing else ; for we are always present with ourselves, and
have an immediate consciousness of our own actions : All
that passeth in us, or is done by us, is immediately under our
eye. Yet really in some respects the knowledge of nothing1
is so difficult to be obtained, as the knowledge of ourselves.
We should therefore use great diligence in prying into thes
secrets of our hearts, and in examining all our ways and prac-
tices. That you may the more successfully use those means
to know whether you do not live in some way of sin ; be ad-
vised,

1. Evermore to join selfreflection with reading and hear-
ing the word of God. When you read or hear, reflect or.
yourselves as you go along, comparing yourselves and your
own ways with what you read or hear. Reflect and consider
what agreement or disagreement there is between the word
and your ways. The scriptures testify against all manner of
sin, and contain directions for every duty ; as the apostle saith,
2 Tim. iii. 16. " And is profitable for doctrine, for reproof,
for correction, for instruction in righteousness," Therefore
when you there read the rules given us by Christ and his
apostles, reflect and consider, each one of you with himself,
Do I live according to this rule ? Or do I live in any respect
contrary to it ?

When you read in the historical parts of Scripture an ac-
count of the sins of which others have been guilty, reflect on
yourselves as you go along, and inquire whether you do not in

SELF EXAMINATION. s*

some degree live in the same or like practices. .When you
there read accounts how God reproved the sins of others, and
executed judgments upon them for their sins, examine wheth-
er you be not guilty of things of the same nature. When you
read the examples of Christ, and o£ the saints recorded in
scripture, inquire whether you do not live in ways contrary to
those examples. When you read there how God commend-
ed and rewarded any persons for their virtues and good deeds,
inquire whether you perform those duties for which they were
commended and rewarded, or whether you do not live in the
contrary sins or vices. Let me further direct you, particular-
ly to read the scriptures to these ends, that you may compare
and examine yourselves in the manner now mentioned.

So if you would know whether you do not live in some
way of sin, whenever you hear any sin testified against, or any
duty urged, in the preaching of the word, be careful to look
back upon yourselves, to compare yourselves and your own
ways with what you hear, and strictly examine yourselves,
whether you live in this or the other sinful way which you
hear testified against ; and whether you do this duty which
you hear urged. Make use of the word as a glass, wherein
you may behold yourselves.

How few are there who do this as they ought to do ! Who,
while the minister is testifying against sin, are busy with them-
-selves in examining their own hearts and ways ! The general-
ity rather think of others, how this or that person lives in a
manner contrary to what is preached j so that there may be
hundreds of things delivered in the preaching of the word,
which properly belong to them, and are well suited to their
cases ; yet it never so much as comes into their minds, that
what is delivered any way concerns them. Their minds read-
ily fix upon others, and they can charge others, but never
think with themselves whether or no they be the persons.

2. If you live in any ways which are generally condemned
by the better, and more sober sort of men, be especially care-
ful to inquire concerning these, whether they be not ways of
ein. Perhaps you have argued with yourselves, that such or

84 SELF EXAMINATION.

such a practice is lawful ; you cannot see any evil in it. Howr
ever, if it be generally condemned by godly ministers, and the
better and more pious sort of people, it certainly looks suspi-
ciously, whether or no there be not some evil in it ; so that
you may well be put upon inquiring with the utmost strict-
ness, whether it be not sinful. The practice being so gener-
ly disapproved of by those who in such cases are most likely
to be in the right, may reasonably put you upon more than or-
dinarily nice and diligent inquiry concerning the lawfulness
or unlawfulness of it.

3. Examine yourselves, whether all the ways in which
you live, are likely to be pleasant to think of upon a deathbed.
Persons often in health allow and plead for those things, which
they would not dare to do, if they looked upon themselves as
shortly about to go out of the world. They in a great meas-
ure still their consciences as to ways in which they walk, and
keep them pretty easy, while death is thought of as at a dis-
tance : Yet reflections on these same ways are very uncom-
fortable when they are going out of the world. Conscience is
not so easily blinded and muffled then as at other times.

Consider therefore and inquire diligently whether or no
you do not live in some practice or other, as to the lawfulness
of which, when it shall come into your minds upon your
deathbed, you will choose to have some further satisfaction,
and some better argument than you now have, to prove that it
is not sinful, in order to your being easy about it. Think over
your particular ways, and try yourselves, with the awful ex-
pectation of soon going out of the world into eternity, and ear-
nestly endeavor impartially to judge what ways you will on a
deathbed approve of, and rejoice in, and what you will disap-
prove of, and wish you had let alone.

4. Be advised to consider what others say of you, and im-
prove it to this end, to know whether you do not live in some
way of sin. Although men are blind to their own faults, yet
they easily discover the faults of others, and are apt enough to.
speak of them. Sometimes persons live in ways which do
not at all become them, yet are blind to it themselves, not see-

SELF EXAMINATION. 85

img the deformity of their own ways, while it is most plain and
evident to others. They themselves cannot see it, yet others
cannot shut their eyes against it, cannot avoid seeing it.

For instance. Some persons are of a very proud behavior,
and are not sensible of it ; but it appears notorious to others.
Some are of a very worldly spirit, they are set after the world,
so as to be noted for it, so as to have a name for it ; yet they
seem not to be sensible of it themselves. Some are of a very
malicious and envious spirit ; and others see it, and to them
it appears very hateful ; yet they themselves do not reflect up-
on it. Therefore since there is no trusting to our own hearts,
and our own eyes in such cases, we should make our improve-
ment of what others say of us, observe what they charge us
with, and what fault they find with us, and strictly examine
whether there be not foundation for it.

If others charge us with being proud ; or worldly, close,
and niggardly ; or spiteful and malicious ; or with any other
ill temper or practice ; we should improve it in self reflection,
to inquire whether it be not so. And though the imputation
may seem to us to be very groundless, and we think that they,
in charging us so and so, are influenced by no good spirit ; yet
if we act prudently, we shall take so much notice of it as to
make it an occasion of examining ourselves.

Thus we should improve what our friends say to us and of
us, when they, from friendship, tell us of any thing which they
observe amiss in us. It is most imprudent, as well as most
unchristian, to take it amiss, and resent it ill, when we are
thus told of our faults : We should rather rejoice in it, that
we are shown the spots which are upon us. Thus also we
should improve what our enemies say of us. If they, from an
ill spirit, reproach and revile us to our faces, we should con-
sider it, so far as to reflect inwardly upon ourselves, and in-
quire whether it be not so, as they charge us. For though
what is said, be said in a reproachful, reviling manner ; yet
there may be too much truth in it. When men revile others
even from an ill spirit towai-ds them ; yet they are likely to fix
ypon real faults ; they are likely to fall upon us where we are

36 SELF EXAMINATION.

weakest and most defective, and where we have given them
most occasion. An enemy will soonest attack us where we
can least defend ourselves ; and a man that reviles us, though
he do it from an unchristian spirit, and in an unchristian man-
ner, yet will be most likely to speak of that, for which we are
really most to blame, and are most faulted by others.

So when we hear of others talking against us behind our
backs, though they do very ill in so doing, yet the right im-
provement of it will be, to reflect upon ourselves, and consid-
er whether we indeed have not those faults which they lay to
our charge. This will be a more Christian and a more wise
improvement of it, than to be in a rage, to revile again, and to
entertain an ill will towards them for their evil speaking.
This is the most wise and prudent improvement of such things.
Hereby we may get good out of evil ; and this is the surest
way to defeat the designs of our enemies in reviling and back-
biting us. They do it from ill will, and to do us an injury j
but in this way we may turn it to our own good.

5. Be advised, when you see others' faults, to examine
whether there be not the same in yourselves. This is not
done by many, as is evident from this, that they are so ready
to speak of others' faults, and aggravate them, when they have
the very same themselves. Thus, nothing is more common
than for proud men to accuse others of pride, and to declaim
against them upon that account. So it is common for dishon-
est men to complain of being wronged by others. When a
person seeth ill dispositions and practices in others, he is not
under the same disadvantage in seeing their odiousness and
deformity, as when he looks upon any ill disposition or prac-
tice in himself. He can see how odious these and those things
axe in others ; he can easily see what an hateful thing pride is
in another ; and so of malice, and other evil dispositions or
practices. In others he can easily see their deformity ; for
he doth not look through such a deceitful glass, as when he sees
the same things in himself.

Therefore, when you see others' faults; when you take
aotice, how such an one acts amiss, what an ill spirit he shows,

SELF EXAMINATION. 37

and how unsuitable his behaviour is ; when you hear others
speak, of it, and when you yourselves find fault with others in
their dealings with you, or in things wherein you are any way
concerned with them ; then reflect, and consider, whether
there be nothing of the same nature in yourselves. Consider
that these things are just as deformed and hateful in you as
they are in others. Pride, an haughty spirit and carriage, are
as odious in you as they are in your neighbor. Your mali-
cious and revengeful spirit towards your neighbor, is just as
hateful as a malicious and revengeful spirit in him towards
you. It is as unreasonable for you to wrong, and to be dishon-
est with your neighbor, as it is for him to wrong and be dis-
honest with you. It is as injurious and unchristian for you to
talk against others behind their backs, as it is for others to do
the same with respect to you.

6. Consider the ways in which others are blinded as to the
sins in which they live, and strictly inquire whether you be not.
blinded in the same ways. You are sensible that others are
blinded by their lusts ; consider whether the prevalence of
some carnal appetite or lust of the mind have not blinded yom
You see how others are blinded by their temporal interest %
Inquire whether your temporal interest do not blind you also
in some things, so as to make you approve of things, and allow
yourselves in things which are not right. You are as liable
to be blinded through inclination and interest, and have the
same deceitful and wicked hearts as other men : Prov. xxvih
19. " As in water face answereth to face, so the heart of man
to man."

II. I proceed now to the second thing proposed in the use
of the doctrine, viz. to mention some particulars as to which
it becomes you to examine yourselves, that you may know
whether you do not live in some way of sin. I desire all those
would strictly examine themselves in the following particulars,
who are concerned not to live in any way of sin, as I hope
there are a a considerable number of such now present ; and
this certainly will be the case with all who are godly, and all
who are duly concerned for their own salvation.

88 SELF EXAMINATION*,

1. Examine yourselves with respect to the Sabbath cay.
Whether you do not live in some way of breaking or profaning
God's holy Sabbath. Do you strictly in all things keep this
day, as sacred to God, in governing your thoughts, words, and
actions, as the word of God requires on this holy day ? Inquire
whether you do not only fail in particulars, but whether you
do not live in some way, whereby this day is profaned ; and
particularly inquire concerning three things.

(1.) Whether it be not a frequent thing with you to en-
croach upon the Sabbath at its beginning,* and after the Sab-
bath is begun to be out at your work, or following that worldly
business which is proper to be done only in our own time. If
this be a thing in which you allow yourselves, you live in a
way of sin ; for it is a thing which can by no means be justifi-
ed. You have no more warrant to be out with your team, or to
be cutting wood, or doing any other worldly business, imme-
diately after the Sabbath is begun, than you have to do it in the
middle of the day. The time is as holy near the beginning of
the Sabbath as it is the middle ; it is the whole that we are to
rest, and to keep holy, and devote to God ; we have no licence
to take any part of it to ourselves.

When men often thus encroach upon the Sabbath, it can-
not be from any necessity which can justify them ; it can only
be for want of due care, and due regard to holy time. They
can with due care get their work finished, so that they can
leave it by a certain hour. This is evident by this, that when,
they are under a natural necessity of finishing their work by a
certain time, then they do take that care as to have dene be-
fore that time comes : As for instance, when they are aware
that at such a time it will be dark, and they will not be able to
follow their work any longer, but will be under a natural ne-
cessity of leaving off" ; why, then, they will and do take care
ordinarily to have finished their work before that time ; and

* It may be necessary here to inform some readers, that it was the senti-
ment of the author, as well as of the country in general where he lived, that
the Sabbath begins with the evening preceding the day, and is to be celebrated
from evening to evening, Lev, xxiii. 32.

SELF EXAMINATION. 89

this although the darkness some.imes begins sooner, and
sometimes later.

This shows, that with due care men can ordinarily have
done their work by a limited time. If proper care will finish
their work by a limited time when they are under a natural
necessity of it, the same care would as well finish it by a cer-
tain time when we are only under a moral necessity. If it
were so, that men knew that as soon as ever the Sabbath
should begin, it would be perfectly dark, so that they would be
under a natural necessity of leaving off their work abroad by
that time, then we should see that they would generally have
their work done before the time. This shows that it is only
for want of care, and of regard to the holy command of God,
that men so frequently have some of their work abroad to do
after the Sabbath is begun.

Nehemiah took great care that no burden should be borne
after the beginning of the Sabbath, Nehem. xiii. i9. " And it
came to pass, that when the gates of Jerusalem began to be
dark before the Sabbath," i.e. began to be darkened by the
shade of the mountains before sunset, " I commanded that
the gates should be shut, and charged that they should not be
opened till after the Sabbath ; and some of my servants set I
at the gates, that there should be no burden brought in on the
Sabbath clay."

(2.) Examine whether it be not your manner to talk on
the Sabbath of things unsuitable for holy time. If you do not
move such talk yourselves, yet when you fall into company
that sets you the example, are you not wont to join in divert-
ing talk, or in talk of worldly affairs, quite wide from any rela-
tion to the business of the day ? There is as much reason that
you should keep the Sabbath holy with your tongues, as with
your hands. If it be unsuitable for you to employ your hands
about common and worldly things, why is it not as unsuitable
for you to employ your tongues about them ?

(3.) Inquire whether it be not your manner to loiter away
the time of the Sabbath, and to spend it in a great measure in
idleness, in doing nothing. Do you not spend more time on
Vol. VIII. M

90 SELF EXAMINATION.

Sabbath day, than on other days, on your beds, or otherwise
idling away the time, not improving- it as a precious opportu-
nity of seeking God, and your own salvation ?

2. Examine yourselves, whether you do not live in some
way of sin with respect to the institutions of God's house.
Here I shall mention several instances.

(1.) Do you not wholly neglect some of those institutions,
as particularly the sacrament of the Lord's Supper ? Perhaps
you pretend scruples of conscience, that you are not fit to
come to that ordinance, and question whether you be com-
manded to come. But are your scruples the result of a seri-
ous and careful inquiry ? Are they not rather a cloak for your
own negligence, indolence, and thoughtlessness concerning
your duty? Are you satisfied, have you thoroughly inquired-
and looked into this matter ? If not, do you not live in sin, in
that you do not more thoroughly inquire ? Are you excusable
in neglecting a positive institution, when you are scrupulous
about your duty, and yet do not thoroughly inquire what it is ?

But be it so, that you are unprepared ; is not this your
own sin, your own fault ? And can sin excuse you from attend-
ing on a positive institution of Christ ?

When persons are like to have children to be baptized,
they can be convinced that it is their duty to come. If it be
only conscience that detained them, why doth it not detain
them as well now as heretofore ? Or if they now be more
thorough in their inquiries concerning their duty, ought they
not to have been thorough in their inquiries before as well as
now ?

(2.) Do you not live in sin, in living in the neglect of sing-
ing God's praises ? If singing praise to God be an ordinance
of God's public worship, as doubtless it is, then it ought to be
attended and performed by the whole worshipping assembly.
If it be a command that we should worship God in this way,
then all ought to obey this command, not only by joining with
others in singing, but in singing themselves. For if wc sup-
pose it answers the command of Cod for us only to join in
our hearts with others, il will run us into this absurdity, that

SELF EXAMINATION. 91

all may do so ; and then there would be none to sing, none for
others to join with.

If it be an appointment of God, that Christian congrega-
tions should sing praises to him, then doubtless it is the duty
of all ; if there be no exception in the rule, then all ought to
comply with it, unless they be incapable of it, or unless it
would be an hinderance to the other work of God's house, as
the case may be Avith ministers, who sometimes may be in
great need of that respite and intermission after public pray-
-ers, to recover their breath and strength, so that they may be
fit to speak the word. But if persons be now not .capable, be-
cause they know not how to sing, that doth not excuse them,
unless they have been incapable of learning. As it is the
command of God, that all should sing, so all should make
conscience of learning to sing, as it is a thing which cannot be
decently performed at ail without learning. Those, there-
fore, who neglect to learn to sing, live in sin, as they neglect
what is necessary in order to their attending one of the ordi-
nances of God's worship.

Not only should persons make conscience of learning to
sing themselves, but parents should conscientiously see to it,
that their children are taught this among other things, as
their education and instruction belong to them.

(3 ) Are you not guilty of allowing yourselves in sin, in
neglecting to do your part towards the removal of scandals
from among us ? All persons that are in the church, and the
children of the church are under the watch of the church ;
and it is one of those duties to which we are bound by the
covenant which we either actually or virtually make, in unit-
ing ourselves to a particular church, that we will watch over
our brethren, and do our part to uphold the ordinances of
God in their purity. This is the end of the institution of
particular churches, viz. the maintaining of the ordinances
of divine worship there, in the manner which God hath ap-
pointed.

Examine whether you have not allowed yourselves in sin
with respect to this matter, through fear of offending your

92 SELF EXAMINATION.

neighbors. Have you not allowedly neglected the proper
steps for removing scandals, when you have seen them ; the
steps of reproving them privately, where the case would al-
low of it, and of telling them to the church, where the case
required it ? Instead of watching over your brother, have you
not rather hid yourselves, that you might not be w itnesses
against him ? And when you have seen scandal in him, have
you not avoided the taking of proper steps according to the
case ?

(4.) Art not thou one whose manner it is, to come late to
the public worship of God, and especially in winter, when the
weather is cold ? And dost thou not live in sin in so doing ?
Consider whether it be a way which can be justified ; wheth-
er it be a practice which doth honor to God and religion ;
whether it have ttbt the appearance of setting light by the
public worship and ordinances of God's house. Doth it not
show that thou dost not prize such opportunities, and that
Ihou art willing to have as little of them as thou canst \ Is it
not a disorderly practice ? And if all should do as thou dost,
what confusion would it occasion ?

(5.) Art thou not one uhose manner it commonly is to
sleep in the lime of public service ? And is not this to live in
a way of sin ? Consider the matter rationally ; is it a thing to
be justified, for thee to lay thyself down to sleep, while thou
art present in the time of divine service, and pretendest to be
one of the Avorshipping assembly, and to be hearing a message
from God ? Would it not be looked upon as an high affront, an
odious behavior, if thou shouldst do so in the presence of a
king, while a message was delivering to thee, in his name, by
one of his servants ? Canst thou put a greater contempt on
the message which the King of kings sendeth to thee, con-
cerning things ol the greatest importance, than from time to
time to lay thyself down, and compose thyself to sleep, while
the messenger is delivering his message to thee ?

(6.) Art thou not cue who is not careful to keep his mind
intent upon what is said and done in public worship ? Dost
•hounct, in the midst of the most solemn acts of worship,

SELF EXAMINATION. 93

suffer thy thoughts to rove after worldly objects, worldly
cares and concerns, or perhaps the objects of thy wicked lusts
and desires ? And dost thou not herein live in a way of sin ?

3. The next thing I shall propose to you to examine your-
selves about, is, whether you do not live in some secret sin ;
whether you do not live in the neglect of some secret duty,
or secretly live in some practice which is offensive to the pure
and all seeing eye of God. Here you should examine your-
selves concerning all secret duties, as reading, meditation, se-
cret prayer ; whether you intend those at all, or if you do,
whether you do not attend them in an unsteady and careless
manner. You should also examine yourselves concerning all
secret sins. Strictly inquire what your behavior is, when you
are hid from the eye of the world, when you are under no oth-
er restraints than those of conscience, when you are not afraid
of the eye of man, and have nothing to fear but the allseeing
eye of God.

Here, among many other things which might be mention-
ed, I shall particularly mention two.

(1.) Inquire whether you do not live in the neglect of the
duty of reading the holy scriptures. The holy scriptures
were surely written to be read ; and unless we be Po/iish in
our principles, we shall maintain, that they were not only giv-
en to be read by ministers, but by the people too. It doth
not answer the design for which they were given, that we
have once read them, and that we once in a great while read
something in them. They were given to be always with us,
to be continually conversed with, as a rule of life. As the ar-
tificer must always have his rule with him in his work ; and
the blind man that walks must always have his guide by him ;
and he that walks in darkness must have his light with him ;
so the scriptures were given to be a lamfi to our fat, and a light
to our path.

That we may continually use the scriptures as our rule of
life, we should make them our daily companion, and keep
them with us continually. Josh. i. 8. " This book of the law
BfraH not depart out of thy mouth, but thou shalt meditate

94 SELF EXAMINATION.

therein day and night." See also Deut. vi. 6, 7, 8, 9. So
Chris*, commands us to search the scriptures, John. \ 39.

These arc the mines wherein we are to dig ior wisdom as for
hidden treasures. Inquire, the* efove, whether you do i ot live
in the neglect of this duty, or neglect it so far, that you may he
said to live in a way of sin.

(2.) Inquire whether you do not live in some way of secret-
ly gratifying some sensual lust. There are many ways and de-
grees, wherein a carnal lust may be indulged ; but every way
is provoking to an holy God. Consider whether, although
you restrain yourselves from more gross indulgences, you do
not, in some way or other, and in some degree or other, se-
cretiy from time to time gratify your lusts, and allow your-
selves to taste the sweets of unlawful delight,

Persons may greatly provoke God, by only allowedly grat-
ifying their lusts in their thoughts and imaginations. They
may also greatly provoke Cod by excess and intemperance
in gratifying their animal appetites in those things which are
in themselves lawful. Inquire, therefore, whether you do
not live in some sinful way or other, in secretly gratifying a
sinful appetite.

4. I would propose to you, to examine yourselves, wheth-
er you do not live in some way of sin, in the spii it and temper
of mind which you allow towards your neighbor.

(1.) Do you not allow and indulge a passionate, furious
disposition? If your natural temper be hasty and passionate,
do you truly strive against such a temper, and labor to govern
your spirit ? Do you lament it, and Watch over yourselves to
prevent it ? Or do you allow yourselves in a fiery temper ?
Such a disposition doth not become a Christian, or a man. It
doth not become a man, because it unmans him ; it turns a
man from a rational creatine to be like a wiid beast. When
men are under the prevalency of a furious passion, they have
not much of the exercise of reason. We are warned to avoid
such men, as being dangerous creatures, Prov. xxii. 24, 25.
" Make no friendship with an angry man ; and with a furious

SELF EXAMINATION.

man thou shnlt not go, lest thou learn his ways, and get a
snare to thy soul."

(2.) Do you not live in hatred towards some or other oi"
your neighbors ? Do you not hate him for real or supposed
injuries that you have received from him ? Do you not hate
him, because he is not friendly towards you, and because you
judge that he hath an ill spirit agi inst you, and hutes you, and
becaxise he opposes you, and doih not shov you that respect
which you think belongs to you, or doth not show himself for-
ward to promote your interest or honor ? Do you not hate
him, because you think he despises you, has a mean thought
of you, and takes occasion in his talk of you to show it ? Do
you not hate him, because he is of the opposite party to that
which is in your interest, and because he has considerable in-
fluence in that party ?

Doubtless you will be loath to call it by so harsh a name as
hatred ; but inquire seriously and impartially, whether it be
any thing better. Do you not feel ill towards him ? Do you
not feel a prevailing disposition within you to be pleased when
you hear him talked against and run down, and to be glad when,
you hear of any dishonor put upon him, or of any disappoint-
ments which happen to him ? Would you not be glad of an
opportunity to be even with him for the injuries which he.
hath done you? And wherein doth hatred work but in such.
ways as these ?

(3.) Inquire whether you do not live in envy towards some
one at least of your neighbors. Is not his prosperity, his
riches, or his advancement in honor, uncomfortable to you "
Have you not, therefore, an ill will, or at least less good will
to him, because you look upon him as standing in your way.
you look upon yourscif as depressed by his advancement ?
And would it not be pleasing to you now, if he should be de-
prived of his riches, or of his honors, not from pure respect
to the public good, but because you reckon he stands in your
way ? Is it not merely from a selfish spirit that you are no un-
easy at his prosperity ?

96 SELF EXAMINATION.

5. I shall propose to your consideration, whether you do
not live in some way of sin, and wrong in your dealings with
your neighbors.

(1 .) Inquire whether you do not from time to time injure
and defraud those with whom you deal. Are your ways with
your neighbor altogether just, such as will bear a trial by the
strict rules of the word of God, or such as you can justifv be-
fore God ? Are you a faithful person ? May your neighbors
depend on your word ? Are you strictly and firmly true to
your trust, or any thing with which you are betrusted, and
which you undertake ? Or do you not by your conduct plainly
show, that you are not conscientious in such things ?

Do you not live in a careless, sinful neglect of paying your
debts ? Do you not, to the detriment of your neighbor, sinful-
ly withhold that which is not your own, but his ? Are you not
wont to oppress your neighbor ? When you see another in ne-
cessity, do you not thence take advantage to screw upon him ?
When you see a person ignorant, and perceive that you have
an opportunity to make your gams of it, are you not wont to
take such an opportunity ? Will you not deceive in buying
and selling, and labor to blind the eyes of him of whom you
buy, or to whom you sell, with deceitful words, hiding the
faults of what you sell, and denying the good qualities of what
you buy, and not strictly keeping to the truth, when you see
that falsehood will be an advantage to you in your bargain ?

(2.) Do you not live in some wrong which you have for-
merly done your neighbor, without repairing it ? Are you not
conscious that you have formerly, at some time or other,
wronged your neighbor, and yet you live in it, have never re-
paired the injury which you have done him? If so, you live
in a way of sin.

6. I desire you would examine yourselves, whether you
do not live in the neglect of the duties of charity towards
your neighbor. You may live in sin towards your neigh-
bor, though you cannot charge yourselves with living in ;my
injustice in your dealings. Here also I would mention t\v»
things.

SELF EXAMINATION. 9f

(1.) Whether you are gailty of sinfully withholding from
your neighbor who is in want. Giving to the poor, and giving
liberally and bountifully, is a duty absolutely required of us.
It is not a thing left to persons' choice to do as they please ;
nor is it merely a thing commendable in persons to be liberal
to others in want ; but it is a duty as strictly and absolutely re*
quired and commanded as any other duty whatsoever, a duty
from which God will not acquit us ; as you may see in Dent.
XV. 7, 8. &c. : And the neglect of this duty is very provoking
to God. Prov. xxi. 13. " Whoso stoppeth his ears at the cry
of the poor, he also himself shall cry, and not be heard."

Inquire, therefore, whether you have not lived in a way of
gin in this regard. Do you not see your neighbor suffer, and
be pinched with want, and you, although sensible of it, harden
your hearts against him, and are careless about it? Do you not,
in such a case, neglect to inquire into his necessities, and to
do something for his relief ? Is it not your manner to hide
your eyes in such cases, and to be so far from devising liberal
things, and endeavoring to find out the proper objects and oc-
casions of charity, that you rather contrive to avoid the knowl-
edge of them ? Are you not apt to make objectionsto such du-
ties, and to excuse yourselves ? And are you not sorry for
such occasions, on which you are forced to give something, or
expose your reputation ? Are not such things grievous to you ?
If these things be so, surely you live in sin, and in a great sin>
and have need to inquire, whether your spot be not such as is
not the spot of God's children.

(2.) Do you not live in the neglect of reproving your
neighbor, when you see him going on in a way of sin ? This
is required of us by the command of God, as a duty of love and
charity which we owe our neighbor: Lev. xix. 17.. "Thou
shalt not hate thy brother in thine heart ; thou shalt in any
wise rebuke thy neighbor, and not suffer sin upon him."
When we see our neighbor going on in sin, we ought to go,
and in a Christian way deal with him about it. Nor will it
excuse us, that we fear it will have no good effect ; we cannot
certainly tell what effect it will have. This is past doubt,

Vol.. VIII. N

98 SELF EXAMINATION".

that if Christians generally performed this duty as they ought
to do, it would prevent abundance of sin and wickedness, and-
would deliver many a squI from the ways of death.

If a man, going on in the ways of sin, saw that it was gen-
erally disliked and discountenanced, and testiiied against by-
others, it would have a strong tendency to reform him. His
regard for his own reputation would strongly persuade him to
reform ; for hereby he would see that the way in which he
lives makes him odious in the eyes of others. When persons
gn-on in sin, and no one saith any thing to them in testimony
against it, they know not but that their ways are approved, and
are not sensible that it is much to their dishonor to do as they
do. The approbation of others tends to blind men's eyes, and
harden their hearts in sin; whereas, if they saw that others
utterly disapprove of their ways, it would tend to open their
eyes and convince them.

If others neglect their duty in this respect, and our reproof
alone will not be so likely to be effectual ; yet that doth not ex-
cuse us ; for if one singly may be excused, then every one
may be excused, and so we shall make it no duly at all.

Persons often need the reproofs and admonitions of others,
to make them sensible that the ways in which they live are
sinful ; foss as hath been already observed, men are often
blinded as to their own sins.

7. Examine yourselves, whether you do not live in some
way of sin in your conversation with your neighbors. Men
commit abundance of sin, not only in the business and dealings
which they have with their neighbors, but in their talk and
converse with them.

(1.) Inquire whether you do not keep company with per-
sons of a lewd and immoral behavior, with persons whq do
not make conscience of their ways, arc not of sober lives, but,
on the contrary, are profane and extravagant, and unclean ia
their communication. This is what the word of God forbids,
and testifies against : Prov. xiv. 7. " Go from the presence
of a foolish man, when thou perceivest not in him the lips of
knowledge ;" Prov. xiii. 2Q. " A companion of fools fcha'J

SELF EXAMINATION. m

be destroyed." The Psalmist professes himself clear of this
sin. Psalm xxvi4, 5. " I have not sat with vain persons;
neither will I go with dissemblers : I have hated the congre-
gation of evil doers, and will not sit with the wicked."

Do you not live in this sin ? Do you not keep company
with such persons ? and have you not found them a snare to
your souls ? If you have any serious tnoughts about the great
concerns of your souls, have you not found this a great hind-
rance to you ? Have you not found that it hath been a great
temptation to you ? Have you not been from time to time
led into sin thereby ? Perhaps it may seem difficult wholly to
forsake your old wicked companions. You are afraid they
will deride you, and make a game of you ; therefore you have
not courage enough to do it. But whether it be difficult or
not, yet know this, that if you continue in such connexions,
you live in a way of sin, and, as the scripture saith, you shall be
destroyed. You must either cut off your right hands, and
pluck out your right eyes, or else even go with them into the
fire that never shall be quenched.

(2.) Consider whether, in your conversation with others,
you do not accustom yourselves to evil speaking. How com-
mon is it for persons, when they meet together, to sit and
spend their lime in talking against others, judging this or that
of them, spreading ill and uncertain reports which they have
heard of them, running down one and another, and ridiculing
their infirmities ! How much is such sort of talk as this the
entertainment of companies when they meet together! And
what talk is there which seems to be more entertaining, to
which persons will more listen, and in which they will seem
to be more engaged,' than such talk 1 You cannot but know
how common this is.

Therefore examine whether you be not guilty of this.
And can you just;fy it 1 Do you not know it to be a way of sin,
a way which is condemned by many rules in the word of God ?
Are you not guilty of eagerly taking up any ill report which
you hear of your neighbor, seeming to be glad that you have
vmie news to talk of, with which you think others will be en-

100 SELF EXAMINATI6N.

tertaincd ? Do you not often spread ill reports which you hear"
of others, before you know what ground there is for them ?
Do you not take a pleasure in being the reporter of such news?
Are you not wont to pass a judgment concerning others, or
their behavior, without talking to them, and hearing what they
have to say for themselves ? Doth not that folly and shame be-
long to you which is spoken of in Prov. xviii. 1 3. " He that
answereth a matter belere he heareth it, it is folly and shame
unto him."

This is utterly an iniquity, a very unchristian practice,
which commonly prevails, that men, when they hear or know
of any ill of others, will not do a Christian part, in going to
talk with thern a!>out it, to reprove them for it, but will get be-
hind their backs before they open their mouths, and there are
very forward to si<eak,c.nu to judge, to the huri of their neigh-
bor's good name. Consider whether you be not guilty oi this*
Consider also how apt you are to be displeased when you hear
that others have been talking against you ! How forward you
are to apply the rules, and to think and tell how they ought first
to have come and talked with you about it, and not to have
gone and spread an ill report of you, before they knew what
you had to say in your vindication !

How ready are persons to resent it, when others meddle
with their private affairs, and busy themselves, and judge, and
find fault, and declaim against them ! How ready are they to
say, it is no business of theirs ! let are you not guilty of the
same ?

(3.) Is it not your manner to seem to countenance and fall
in with the talk of the company in which you are, in that which
is evil ? When the company is vain in its talk, and falls into
lewd discourse, or vain jestery, is it not your manner, in such
a case, to comply and fall in with the company, to seem pleas-
ed with its talk, if not to join with it. and help to carry on such
discourse, out of compliance with your company, though in-
deed you disapptove of it in your hearts ? So inquire whether
it be not your manner to fall in with your companions, when
they are talking against others. Do you not help forward the

SELF EXAMINATION. 101

discourse, or at least seem to fall in with their censures, and
the aspersions they cast on others, and the reflections they
make upon their neighbors' characters ?

There are some persons, who, in case of difference be-
tween persons or parties, are doubletongued, will seem 10 fall
in with both parties. When they are with those on one side,
they will seem to be on their side, and to fall in with them, in
their talk against their antagonists. At another time, when
they are with those of the other side, they will seem to com-
ply with them, and will condemn the other party ; which is a
very vile and deceitful practice. Seeming to be friendly to
both before their faces, they are enemies to both behind their
backs ; and that upon so mean a motive as the pleasing of the
party with which they are in company. They injure both
parties, and do what in them lies to establish the difference
between them. Inquire whether or no this be your manner.

(4.) Is it not your manner, not to confine yourselves to
strict truth in your conversation with your neighbors ? Lying
is accounted ignominious and reproachful among men ; and
they take it in high disdain to be called liars ; yet how many
are there that do not so govern their tongues, as strictly to
confine them to the truth ! There are various degrees of
transgressing in this kind. Some, who may be cautious of
transgressing in one degree, may allow themselves in another.
Some, who commonly avoid speaking directly and wholly con-
trary to truth, in a plain matter of fact ; yet perhaps are not
strictly true in speaking of their own thoughts, desires, affec-
tions, and designs, and are not exact to the truth, in the rela-
tions which they give of things in conversation ; scruple not
to vary in circumstances, to add some things, to make their
story the more entertaining; will magnify and enlarge things,
to make their relation the more wonderful ; and in things
wherein their interest or credit is concerned, will make false
representations of things ; will be guilty of an unwarrantable
equivocation, and a guileful way of speaking, wherein they are
chargeable with a great abuse of language. In order to save
their veracity, words and sentences must be wrested to a

102 SELF EXAMINATION;

meaning quite beside their natural and established signify
cation.

Whatever interpretation such men put on their own
words, they do not save themselves from the guilt of lying in
the sight of God. Inquire whether you be not guilty of living
in sin in this particular.

8. Examine yourselves, whether you do not live in some
way of sin in the families to which you belong. There are
many persons who appear well among their neighbors, and
seem to be of an honest civil behavior in their dealings and
conversation abroad ; yet if you follow them to their own
houses, and to the families to which they belong, there you
will find them very perverse in their ways ; there they li\e in
ways which are very displeasing to the pure all searching eyes
of God. You have already been directed to examine your
conversation abroad ; you have been directed to search the
bouse of God, and to see if you have brought no defilement
into it ; you have been directed to search your closets, to see
if there be no pollution or provocation there ; be advised now
to search your houses, examine your behavior in the families
to which you belong, and sec what your ways and manners are
there.

The houses to which we belong are the places where the
generality of us spend the greater part of our time. If we
respect the world as a man's sphere of action, a man's own
house is the greater part of the world to him ; i. e. the great-
er part of his actions and behavior in the world is limited
within this sphere. We should therefore be very critical in
examining our behavior, not only abroad, but at home. A
great proportion of the wickedness that men are guilty of, and
that will be brought out at the day of judgment, will be the
sin which they shall have committed in the families to which
they belong.

Therefore inquire how you behave yourselves in the fami-
ly relations in which you stand. As those relative duties which
we owe towards the members of the same family belong to

SELF EXAMINATION. 103

the second table of the law, so love is the general duty which,
comprises them all.

Therefore,

( I ) Examine yourselves, whether you do not live in some
Way which is contrary to that love which is due to those who
belong to the same family. Love, implying an hearty good
will, and a behavior agreeable to it, is a duty which we owe to
all mankind. We owe it to our neighbors, to whom we are
no otherwise related than as they are our neighbors ; yea, we
owe it to those who stand in no relation to us, except that they
are of mankind, are reasonable creatures, the sons and daugh-
ters of Adam. It is a duty that we owe to our enemies ; how
much more then do we owe it to those who stand in so near a
relation to us, as an husband or wife, parents or children, breth-
ren or sisters !

There are the same obligations on us to love such relatives
as to love the rest of mankind. We are to love them as men ;
we are to love them as our neighbors ; we are to love them
as belonging to the same Christian church ; and not only so,
but here is an additional obligation, arising from that near re-
lation in which they stand to us. This is over and above the
other. The nearer the relation, the greater is the obligation
to love. To live in hatred, or in a way that is contrary to love,
towards any man, is very displeasing to God ; but how much
more towards one of the same family ! Love is the uniting
band of all societies, Col. iii. 14. "And above all these things,
put on charity, which is the bond of perfectness."

The union in love in our own family should be so much
the stronger, as that society is more peculiarly our own, and
is more appropriated to ourselves, or is a society in which we
are more especially interested. Christ saith, Matth. vii. 22.
"I say unto you, whosoever is angry with his brother without a
cause, shall be in danger of the judgment ; and whosoever
shall s.iy to his brother, Raca, shall be in danger of the coun-
cil; and whosoever shall say, Thou fool, shall be in danger of
hell fire." If this be true concerning those whjo are ourbreth-

104 SELF EXAMINATION.

ren only as men, or professing Christians, how much more
concerning those who are of the same family ? If contention
be so evil a thing in a town among neighbors, ho»v much
more hateful is it between members of the same family ? If
hatred, envy, or revenge, be so displeasing to God, towards
those who are only our fellow creatures, how much more pro-
voking must it be between those that are our natural brothers
and sisters, and are one bone and flesh ? If only being angry
with a neighbor without a cause be so evil, how much sin
must needs be committed in those broils and quarrels between
the nearest relations on earth ?

Let every one inquire how it is with himself. Do you not
in this respect allow yourselves in some way of sin ? Are you
not often jarring and contending with those who dwell under
the same roof ? Is not your spirit often ruffled with anger to-
wards some of the same family ? Do you not often go so far as
to wish evil to them in your hearts, to wish that some calami-
ty would befall them ? Are you not guilty of reproachful lan-
guage towards them, if not of revengeful acts ? Do you not
neglect and refuse those offices of kindness and mutual help-
fulness which become those who are of one family ? Yea, are
there not some who really go so far, as in some degree to en-
tertain a settled hatred or malice against some of their near-
est relations ?

But here I would particularly apply myself,
[1.] To husbands and wives. Inquire whether you do
not live in some way of sin in this relation. Do you m-ke
conscience of performing all those duties which God in his
word requires of persons in this relation ? Or do you allow
yourselves in some ways which are directly opposite thereto ?
Do you not live in ways that are contrary to the obligations into
which you entered in your marriage covenant ? The promises
wh'*ch you then made are not only binding as promises which
are ordinarily made between man and man, but they have the
nature of vows or promisory oaths ; they are made in the pres-
ence of God, because they respect him as a witness to them;

SELF EXAMINATION. 105

and therefore the marriage covenant is called the covenant
of God, Prov. ii. 17, " which forsaketh the guide of hep
youth, and forgetteth the covenant of her God." When you.
have vowed that you will behave towards those to whom you
are thus united, as the word of God directs in such a relation,
are you careless about it, no more thinking what you have
promised and vowed, regardless how you perform those vows ?

Particularly, are you not commonly guilty of bitterness of
spirit towards one another, and of unkindness in your language
and behavior ? If wrath, and contention, and unkind and re-
proachful language, be provoking to God, when only between
neighbors ; what is it then between those whom God hath
joined together to be one flesh, and between whom he hath
commanded so great and dear a friendship to be maintained ?
Eph. v. 28, 29. " So ought men to love their wives, as their
own bodies. He that loveth his wife, loveth himself. For no
man ever yet hated his own flesh ; but nourisheth and cher-
isheth it, even as the Lord the church." Eph. v. 25. " Hus-
bands, love your wives, even as Christ also loved the church,
and gave himself for it."

It is no excuse at all for either party to indulge bitterness
and contention in this relation, that the other party is to
blame ; for when was there ever one of fallen mankind to be
found, who had no faults ? When God commanded such an
entire friendship between man and wife, he knew that the
greater part of mankind would have faults; yet he made no
exception. And if you think your yoke fellows have faults,
you should consider whether you yourselves have not some
too. There never will be any such thing as persons living in
peace one with another, in this relation, if this be esteemed a
sufficient and justifiable cause of the contrary. It becomes
good friends to cover one another's faults : Love covers a
multitude of faults. Prov. x. 1 . " Hatred stirreth up strife ;
but love covereth all sins." But are not you rather quick to
spy faults, and ready to make the most of them ? Are not very
little things often the occasion of contention between you ?
Will not a little thing often ruffle your spirits towards your

Vol. VIII. O

*oe self examination;

companions ? And when any misunderstanding is begun, :nr
you not guilty of exasperating one another's spirits by unkind
language, until you blow up a spark into a flame ?

Do you endeavor to accommodate yourselves to each oth-
ers tempers ? Do you study to suit each other ? Or do you
set up your own wills, to have your own ways, in opposition to
each other, in the management of your family concerns ? Do
you make it your study to render each other's lives comforta-
ble ? Or is there not, on the contrary, very often subsisting be-
tween you, a spirit of ill will, a disposition to vex and cross
one another ?

Husbands do sometimes greatly sin against God, in being
of an unkind, imperious behavior towards their wives, treat-
ing them as if they were servants ; and (to mention one in-
stance of such treatment in particular) laying them under
xinjust and unreasonable restraints in the use and disposal of
their common property ; forbidding them so much as to dis-
pose of anything in charity, as of their own judgment and
prudence. This is directly contrary to the word of God,
where it is said of the virtuous wife, Prov. xxxi. 20, that " sha
stretcheth out her hand to the poor ; yea, she reacheth forth
her hands to the needy." If God hath made this her duty,
then he hath given her this right and power, because the duty
supposes the right. It cannot be the duty of her who hath
no right to dispose of any thing, to stretch forth her hand to
the poor, and to reach forth her hands to the needy.

On the other hand, are not the commands of God, the
rules of his word, and the solemn vows of the marriage cove-
nant, with respect to the subordination which there ought to
be in this relation, made light of by many ? F.ph. v. 22.
" Wives, submit yourselves to your own husbands, as unto
the Lord." So Col. iii. 18. What is commanded by God,
and what hath been solemnly vowed and sworn in his pres-
ence, certainly ought not to be made a jest of; and the per-
son who lightly violates these obligations will doubtless be
treated as one who slights the authority of God, and takes his
name in vain.

SELF EXAMINATION. m

'{%■'] I shall apply myself to parents and heads of families.
•Inquire whether you do not live in some way of sin with res-
pect to your children, or others committed to your care ; and
particularly inquire,

1. Whether you do not live in sin, by living- in the neglect
of instructing them. Do you not wholly neglect the duty oi
instructing your children and servants ? Or if you do not
wholly neglect it, yet do you not afford them so little instruc-
tion, and are you not so unsteady, and do you not take so little
pains in it, that you live in a sinful neglect ? Do you take pains
in any measure proportionate to the importance of the mat-
ter ? You cannot but own that it is a matter of vast import-
ance, that your children be fitted for death, and saved from
hell ; and that all possible care be taken that it be done speed-
ily ; for you know not how soon your children may die. Are
you as careful about the welfare of their souls as you are of
their bodies ? Do you labor as much that they may have eter-
nal life, as you do to provide estates for them to live on in this
world ?

Let every parent inquire, whether he do not live in a way
of sin in this respect ; and let masters inquire, whether they
do not live in a way of sin, in neglecting the poor souls of
their servants ; whether their only care be not to make their
servants subservient to their worldly interest, without any con-
cern what becomes of them to all eternity.

2. Do you not live in a sinful neglect of the government of
your families ? Do you not live in the sin of Eli? Who in-
deed counselled and reproved his children, but did not exer-
cise government over them. He reproved them very sol-
emnly, as 1 Sam. ii. 23, 24, 25 ; but he did not restrain them ;
by which he greatly provoked God, and brought an everlast-
ing curse upon his house. 1 Sam. iii. 12. ." In that day I will
perform against Eli all things which I have spoken concern-
ing his house. When I begin, I will also make an end. I
will judge his house forever ; because his sons, made them-
selves vile, and he restrained them not."

10& SELF EXAMINATION.

If you say you cannot restrain your children, this is no ex-
cuse ; for it is a sign that you have brought up your children
without government, that your children regard not your au-
thority. When parents lose their government over their
children, their reproofs and counsel signify but little. How
many parents are there who are exceedingly faulty on this ac-
count ! How few are there who are thorough in maintaining
order and government in their families ! How is family gov-
ernment in a great measure vanished ! And how many are as
likely to bring a curse upon their families, as Eli ! This is
one principal ground of the corruptions which prevail in the
land. This is the foundation of so much debauchery, and of
such corrupt practices among young people. Family gov-
ernment is in a great measure extinct. By neglect in this
particular, parents bring the guilt of their children's sins up-
on their own souls, and the blood of their children will be re-
quired at their hands.

Parents sometimes weaken one another's hands in this
work ; one parent disapproving what the other doth ; one
smiling upon a child, while the other frowns ; one protecting,
while the other corrects. When things in a family are thus,
children are like to be undone. Therefore let every one
examine whether he do not live in some way of sin with res-
pect to this matter.

[3.] I shall now apply myself to children. Let them ex-
amine themselves, whether they do not live in some way of
sin towards their parents. Are you not guilty of some undu-
tifulness towards them, in which you allow yourselves ? Are
you not guilty of despising your parents for infirmities which
you see in them ? Undutiful children are ready to contemn
their parents for their infirmities. Are not you sons of Ham,
who saw and made a derision of his father's nakedness, where-
by he entailed a curse on himself and his posterity to this
day ; and not the sons of Shem and Japheth, who covered the
nakedness of their father ? Are you not guilty of dishonoring
;md despising your parents for natural infirmities, or those
of old age ? Prov. xxiii. 22. " Despise not thy mother when

SELF EXAMINATION. 109

she is old." Doth not that curse belong to you, in Deui.
xxvii. 16. " Cursed be he that setteth light by his father or
mother ?"

Are you not wont to despise the counsels and reproofs of
your parents ? When they warn you against any sin, and re-
prove you for any misconduct, are you not wont to set light by
it, and to be impatient under it ? Do you honor your parents
for it ? On the contrary, do you not receive it with resent-
ment, proudly rejecting it ? Doth it not stir up corruption,
and a stubborn and perverse spirit in you, and rather make
you to have an ill will to your parents, than to love and honor
them ? Are you not to be reckoned among the fools mention-
ed, Prov. xv. 5. " A fool despiseth his father's instruction I"
And doth not that curse belong to you, Prov. xxx. 17. " The
eye that mocketh at his father, and despiseth to obey his
mother, the ravens of the valley shall pick it out, and the
young eagles shall eat it V*

Do you not allow a fretful disposition towards your pa-
rents, when they cross you in any thing ? Are you not apt
to find fault with your parents, and to be out of temper with
them ?

Consider, that if you live in such ways as these, you not
only live in sin, but in that sin, than which there is scarcely
any one oftener threatened with a curse in the word of God.

III. We come now to the third thing proposed in this
use of the doctrine, viz. to mention some things, to convince
those, who, upon examination, find that they do live in some
way of sin, of the importance of their knowing and amending
their manner of life. You have had directions laid before
you, how to find out whether you do live in any way of sin or
not ; and you have heard many particulars mentioned as
proper subjects for your examination of yourselves. How
then do you find things ? Do you find yourselves clear of liv-
ing in any way of sin ? I mean not whether you find your-
selves clear of sin ; that is not expected of any of you ; for
there is not a man upon earth that doeth good, and sinneth

iiG SELF EXAMINATION.

not, 1 Kings viii. 46. But is there not some way of sin ia
which you live, which is your -slated way, or practice? There
are doubtless some who are clear in this matter, some " who
are ujidefiled in the way, and do no iniquity," Psal. cxix.
1,2,3.

Let your own consciences answer how you find with res-
pect to yourselves, by those things which have been proposed
to you. Do you not find that you are guilty ? That you live
in a way of sin, and have allowed yourselves in it ?....If this
be the case, then consider the following things.

1. If you have been long seeking salvation, and have not
yet succeeded, it may be this hath been the cause. You have
perhaps wondered what hath been the matter, that you have
been so long a time under concern about your salvation, that
vou have taken so much pains, and all seems to be to no purpose.
You have many a time cried earnestly to God, yet he doth not
regard you. Others obtain comfort, but you are left in dark-
ness. But it is no wonder at all, if you have lived in some
way of sin all this while. If you have lived in any sinful way,
this is a sufficient reason why all your prayers and all your
pains have been blasted.

If all this while you have lived in some sinful way, so far
vou have failed of seeking salvation in the right way. The
right way of seeking salvation is, to seek it in the diligent
performance of all duties, and in the denial of all ungodliness.
If there be any one member that is corrupt, and you cut it
not off, there is danger that it will carry you to hell, Matth.
v. 29, 30.

2. If grace have not been in flourishing, but, on the con-
trary, in languishing circumstances in your souls, perhaps
This is the cause. The way to grow in grace is to walk in the
way of obedience to all the commands of God, to be very thor-
ough in the practice of religion. Grace will flourish in the
hearts of those who live in this manner ; but if you live in
some way of sin, that will be like some secret disease at your
vitals, which will keep you poor, weak, and languishing.

SELF EXAMINATION.

One way of sin lived in will wonderfully keep you down m
your spiritual prosperity, and in the growth and strength of
grace in your hearts. It will grieve the Holy Spirit of God.
and will in a great measure banish him from you : This will
prevent the good influence of the word and ordinances of God
to the causing of grace to flourish in you. It will be a great
obstacle to their good effect. It will be like an ulcer within
a man, which, while it remains, will keep him weak and lean,
though you feed him with ever so wholesome food, or feast
him ever so daintily.

3. If you have been left, to fall into great sin, perhaps this
was the occasion of it. If you have been left greatly to wound
your own souls, perhaps this was what made way for it, that
you allowed yourselves in some way of sin. A man who doth,
not avoid every sin, and is not universally obedient, cannot be
well guarded against great sins. The sin in which he lives
will be always an inlet, an open door, by which Satan from
time to time will find entrance. It is like a breach in your-
fortress, through which the enemy may get in, and find his
way to you, greatly to hurt and wound you.

If there be any way of sin which is retained as an outlet
to corruption, it will be like a breach in a dam, which, if it be
let alone, and be not stopped, will grow bigger and wider, and
will endanger the whole. If any way of sin be lived in, it will
be like Gideon's ephod, which was a snare to him and his
house.

4. If you live very much in spiritual darkness, and without
the comfortable presence of God, it may be this is the cause.
If you complain that you have but little sweet communion
with God, that you seem to be left and deserted of God, that
God seems to hide his face from you, and but seldom gives
you the sweet views of his glory and grace, that you seem to
be left very much to grope in darkness, and to wander in a
wilderness ; perhaps you have wondered what is the matter ;
you have cried to God often, that you might have the light of
bis countenance, but he heareth you not ; and you have sor-
"owful days and nights upon this account. But if you have

112 SELF EXAMINATION.

found, by what hath been said, that you live in some way of
sin, it is very probable that is the cause, that is the root of
your mischief, that is the Jchcm, the troubler that offends God,
and causes him to withdraw, and brings so many clouds of
darkness upon your souls. You grieve the Holy Spirit by the
way in which you live ; and that is the reason that you have
no more comfort from him

Christ hath promised, that he will manifest himself to his
disciples ; but it is upon the condition, that they keep his
commands. John xiv. 21. " He that hath my commandments,
and keepeth them, he it is that loveth me ; and he that loveth
me, shall be loved of my father ; and I will love him, and will
manifest myself to him." But if you habitually live in diso-
bedience to any of the commandments of Christ, then it is no
wonder that he doth not give you the comfortable manifesta-
tions of himself. The way to receive the special favors of
God, and to enjoy comfortable communion with him, is to
walk closely with him.

5. If you have been long doubting about your condition,
perhaps this is the cause. If persons be converted, the most
likely way to have the evidences of it clear, and to have the
Spirit of God witnessing with our spirits, that we are the
children of God, is to walk closely with God. This, as we
have observed already, is the way to have grace in a flourish-
ing state in the soul ; it is the way to have the habits of grace
strengthened, and the exercises of it lively. And the more
lively the exercises of grace are, the more likely will they
be to be seen. Besides, this is the way to have God mani-
festing himself to us, as our father and our friend, to have
the manifestations and inward testimonies of his love and
favor.

But if you live in some way of sin, it is no wonder if that
greatly darkens your evidences, as it keeps down the exercises
of grace, and hides the light of God's countenance. And it
may be that you never will come to a comfortable resolution
of that point, whether you be converted or not, until you shall
have wholly forsaken the way of sin in which you live.

SELF EXAMINATION. 113

6. If you have met with frovnsof Providence, perhaps
this hath been the cause. When you have met -with very
sore rebukes and chastisements, that way of sin hath probably
been your troubler. Sometimes Ciod is exceedingly awful in
his dealings with his own people in this world, for their sins.
Moses and Aaron were not suffered to enter into Canaan, be-
cause they believed not God, and spake unadvisedly with their
lips, at the waters of Meribah. And how terrible was God in
his dealings with David ! What affliction in his family did he
send upon him ! One of his sons ravishing his sister ; anoth-
er murdering his brother, and, having expelled his father out
of his kingdom, openly in the sight of all Israel, and in the sight
of the sun, defiling his father's concubines on the top of the
house, and at last coming to a miserable end ! Immediately
after this followed the rebellion of Sheba; and he had this un-
comfortable circumstance attending the end of his life, that he
saw another of his sons usurping the crown.

How awfully did God deal with Eli, for living in the sin of
not i*estraining his children from wickedness ! He killed his
two sons in one day; brought a violent death upon Eli himself;
took the ark from him, and sent it into captivity ; cursed his
house forever; and sware that the iniquity of his house should
not be purged with sacrifice and offering for ever ; that the
priesthood should be taken from him, and given to another
family; and that there should never be an old man in his
family.

Is not some way of sin in which you live the occasion of
the frowns and rebukes of Providence which you have met
with ? True, it is not the proper businessof your neighbors to
judge you with respect to events of Providence ; but you
yourselves ought to inquire, wherefore God is contending with
you, Job. ix. 10.

7. If death be terrible to you, perhaps this is the founda-
tion of it. When you think of dying, you find you shrink back
at the thought. When you have any illness, or when there is
any thing which seems any way to threaten life, you find you
are affrighted by it ; the thoughts of dying, and going into
Vol. VIII. P

114 SELF EXAMINATION.

eternity, are awful to you ; and that although you entertain a1
hope that you are converted. If you live in some way of sin,
probably this is very much the foundation of it. This keeps
your minds sensual and worldly, and hinders a lively sense of
heaven and heavenly enjoyments. This keeps grace low, and
prevents that relish of heavenly enjoyments which otherwise
you would have. This prevents your having the comfortable
sense of the divine favor and presence ; and without that no
wonder you cannot look death in the face without terror.

The way to have the prospect of death comfortable, and to
have undisturbed peace and quiet when we encounter death,
is, to walk closely with God, and to be undefiled in the way of
obedience to the commands of God ; and that it is otherwise
sometimes with truly godly persons, is doubtless frequently
owing to their living in ways displeasing to God.

8. If you find by these things which have been proposed
to you, that you have lived in a way of sin, consider that if you
henceforward live in the same way, you will live in known sin.
Whether in time past it have been known sin or not, though
you may have hitherto lived in it through ignorance or inad-
vertence ; yet if now you be sensible of it, henceforward,
if you continue in it still, it will net be a sin of ignorance, but
you will be proved to be of that class of men who live in ways.
of known sin.

SERMON XX.

The vain Self Flatteries of the Shiner.

PSALM xxxvi. 2.

TOR HE FLATTERETH HIMSELF IN HIS OWN EYES, UNTIL
HIS INIQUITY BE FOUND TO BE HATEFUL.

IN the foregoing verse, David says, that the transgress-
ion of the wicked said within his heart, " that there is no fear
of God before his eyes ;" that is, when he saw that the wick-
ed went on in sin, in an allowed way of wickedness, it convinc-
ed him, that he was not afraid of those terrible judgments,
and of that wrath with which God hath threatened sinners. If
he were afraid of these he could never go on so securely in
sin, as he doth.

In our text he gives the reason why the wicked did not
fear. It was a strange thing that men, who enjoyed such light
as they did in the land of Israel, who read and heard those
many awful threatenings which were written in the book of
the law, should not be afraid to go on in sin. But saith the
Psalmist, They flatter themselves in their own eyes: They
have something or other which they make a foundation of
encouragement, whereby they persuade themselves that they
ahail escape those judgments ; and that makes them put far
away the evil day.

116 SELF FLATTERIES.

In this manner he proceeds, until his iniquity be found t»
be hateful ; that is, until he finds by experience that it is a
more dreadful thing to sin against God, and break his holy
commands, than he imagined. He thinks sin to be sweet,
and hides it as a sweet morsel under his tongue : He loves it,
and flatters himself in it, till at length he finds, by experience,
that it is bitter as gall and wormwood. Though he thinks the
commission of sin to be lovely, yet he will find the fruit of it to
be hateful, and what he cannot endure. Prov. xxiii. 32. " At
last it will bite like a serpent, and sting like an adder."

Here observe,

1. The subject spoken of is the wicked man, of whom
the Psalmist had been speaking in the foregoing verse.

2. His action in flattering himself in his own eyes ; i. e,
he makes himself and his case to appear to himself, or in his
own eyes, better than it is.

3. How long he continues so to do, until his iniquity be
found to be hateful. Which may be taken for his sin itself, as
the wicked will see how odious sin is to God, when he shall
feel the effects of his hatred, and how hateful to angels and
saints ; or rather the cause is here put for the effect, the tree
for its fruit, and he will find his iniquity to be hateful, as he
will find the hatefulness and feel the terribleness of the fruit
of his iniquity.

DOCTRINE.

Wicked men generally flatter themselves with hopes of
escaping punishment, till it actually comes upon them.

There are but few sinners who despair, who give up the
cause and conclude with themselves, that they shall go to
hell ; yet there are but few who do not go to hell. It is to be

SELF FLATTERIES. llf

feared that men go to hell every day out of this country ; yet
very few of them suffer themselves to believe, that they are in
any great danger of that punishment. They go on sinning
and travelling in the direct road to the pit ; yet by one mean
or other they persuade themselves that they shall never fall
into it.

In my present discourse, I shall,
- 1. Mention some things in confirmation of the doctrine,
that sinners flatter themselves with the hope of impunity.

2. Mention some of the various ways wherein sinners flat-
ter themselves in that hope.

3. Show that sinners generally go on flattering themselves,
till punishment actually overtakes them.

I. I am to mention some things in confirmation of the doc-
trine, that sinners flatter themselves with the hope of future
impunity.

1 . We are so taught in the word of God. Beside our text,
you may see, Deut. xxix. 18, 19. "Lest there should be
among you man, or woman, or family, or tribe, whose heart
Lurneth away this day from the Lord our God. Lest there
should be among you a root that beareth gall and wormwood,
and it come to pass when he heareth the words of this curse,
that he bless himself in his heart, saying, I shall have peace,
though I walk in the imagination of mine heart, to add drunk-
enness to thirst." Where it is supposed that they whose
hearts turn away from God, and are roots that bear gall and
wormwood, generally bless themselves in their hearts, saying,

WE SHALL HAVE PEACE.

See also Psalm xlix. 17, 18. "When he dieth, he shall
carry nothing away : His glory shall not descend after him,
though while he lived, he blessed his soul." And Psalm
1.21. "These things thou hast done, and I kept silence :
Thou thoughtest that I was altogether such a one as thy-
self: But I Avill reprove thee, and set them in order before
thee."

118 SELF FLATTERIES.

2. It is very evident, that sinners flatter themselves that
they shall escape punishment, by this, that otherwise they
would be in dreadful and continual distress. Otherwise, as
long as they are in sin, they could never live a?.d go about so
chearfully as they now do : Their lives would be filled with
sorrow and mourning, and they would be in continual uneasi-
ness and distress ; as much as those that are exercised with
some violent pain of body. But it is evident that it is not in
fact so ; it is apparent that men are careless and secure ; that
they are not much concerned about future punishment, and
that they cheerfully pursue their business and recreations.
Therefore they undoubtedly flatter themselves, that they shall
not be eternally miserable in hell, as they are threatened in the
word of God.

5. It is evident that they flatter themselves with hopes that
Ihey shall .escape punishment, as otherwise they would cer-
tainly be restrained, at least from many of those sins in which
they now live : They would not proceed in wilful courses of
sin. The transgression of the wicked convinced the Psalmist,
and is enough to convince every one, that there is no fear of
God before his eyes, and that he flatters himself in his own
eyes. It would be impossible for men allowedly from day to
day to do those very things, which they know are threatened
with everlasting destruction, if they did not some way encour-
age themselves, they should nevertheless escape that de-
struction.

JI. I shall mention some of the various ways wherein sin-
ners flatter themselves in their own eyes.

1 . Some flatter themselves with a secret hope, that there is no
such thing as another world. They hear a great deal of preach-
ing, and a great deal of talk about hell, and about the eternal
judgment ; but those things do not seem to them to be real.
They never saw any thing of them ; they never saw hell, nev-
er saw the devils and damned spirits ; and therefore are ready
to say with themselves, How do I know that there is any such
thing as another world ? When the beasts die, there is an end

SELF FLATTERIES. iw-

of them, and how do I know but that it will be so with me ?•
Perhaps all these things are nothing but the inventions of men,
nothing but cunningly devised fables.

Such thoughts are apt to rise in the minds of sinners, and'
the devil sets in to enforce them. Such thoughts are an ease
to them ; therefore they wish they were true, and that makes
them the more ready to think that they are indeed true. So
that they are hardened in the way of sin, by infidelity and athe-
istical thoughts. Psalm xiv. 1 . " The fool hath said in his
heart, There is no God." Psalm xciv. 6, 7. " They slay the
widow and the stranger, and murder the fatherless. Yet they
say, the Lord shall not see ; neither shall the God of Jacob re-
gard it."

2. Some flatter themselves that death is a great way off,
and that they shall hereafter have much opportunity to seek
salvation ; and they think if they earnestly seek it, though it be
a great while hence, they shall obtain. Although they see no
reason to conclude that they shall live long, and perhaps they
do not positively conclude that they shall ; yet it doth not
come into their minds that their lives are really uncertain, and
that it is doubtful whether they will live another year. Such
a thought as this doth not take any hold of them. And al-
though they do not absolutely determine that they shall live to
old age or to middle age, yet they secretly flatter themselves
with such an imagination. They are disposed to believe so,
and do so far believe it, that they act upon it, and run the ven-
ture of it.

Men will believe that things will be as they choose to have
them, without reason, and sometimes without the appearance
of reason, as is most apparent in this case Psalm xlix. 1 1.
" Their inward thought is, that their houses shall continue for
ever, and their dwelling places to all generations ; they call
their lands after their own names."

The prepossession and desire of men to have it so, is the
principal thing that makes them believe so. However, there
are several other things which they use as arguments to flat-
ter themselves. Perhaps they think with themselves, that

120 SELF FLATTERIES,

since they are at present in health, or in youth, or that since
they are useful men, do a great deal of good, and both them-
selves and others pray for the continuance of their lives ; they
are not likely to be removed by death very soon.

If they shall live many years in the world, they think that it
is very probable they shall be converted before they die ; as they
expect hereafter to have much more convenient opportunities
to become converted, than they have now. And by some
means or other, they think they shall get through their work
before they arrive at old age.

3. Some flatter themselves that they lead moral and order-
ly lives, and therefore think that they shall not be damned.
They think with themselves that they live not in any vice, that
they take care to wrong no man, are just and honest dealers ;
that they are not addicted to hard drinking, or to uncleanness,
or to bad language ; that they keep the Sabbath strictly, are
constant attendants on the public worship, and maintain the
worship of God in their families. Therefore they hope that
God will not cast them into hell. They see not why God
should be so angry with them as that would imply, seeing
they are so orderly and regular in their walk ; they see not
that they have done enough to anger him to that degree. And
if they have angered him, they imagine they have also done a
great deal to pacify him.

If they be not :\s yet converted, and it be necessary that they
should experience any other conversion in oi'der to their salva-
tion, they hope that their orderly and strict lives will move
God to give them converting grace. They hope that surely
God will not see those that live as they do go to hell. Thus
they flatter themselves, as those we read of. Luke xviii. 9.
" That trusted in themselves that they were righteous."

4. Some make the advantages under which they live an oc-
casion of sell flattery. They flatter themselves, because
they live in a place where the gospel is powerfully preached,
and among a religious people, where many have been con-
verted ; and they think it will be much easier for them to be
saved on that account. Thus they abuse the grace of God to

SELF FLATTERIES. 12 1

their destruction ; they do that which the scriptures call de-
af ihing the riches of God's goodness : Rom.ii.4. « Ordespisest
thou the riches of his goodness, and forbearance, and long suf-
fering ; not knowing that the goodness of God leadeth thee to
repentance I"

Some flatter themselves, because they are born of godly
parents, who are -dear to God, who have often and earnestly
prayed for them, they hope that their prayers will be heard ;
and that encourages them to go on in the way of neglecting
their souls. The Jews had great dependence upon this, that
they were the children of Abraham : John viii. 33. they make
their boast. " VVe be Abraham's seed ; and in verse 39. " A-
braham is our father."

5. Some flatter themselves with their own intentions.
They intend to neglect themselves, and give themselves lib-
erty for a while longer, and then to reform. Though now
they neglect their souls, and are going on in sin ; yet they in-
tend ere long to bestir hemselves, to leave off their sins, and
to set themselves to seek God. They hear that there is great
encouragement for those who earnestly beek God, that they
shall find him. So they intend to do ; they propose to seek
with a great deal of earnestness. They are told, that there
are many who seek to enter the kingdom of heaven, who shall
not be able ; but they intend, not only to seek, but to strive.
However, for the present they allow themselves in their ease,
sloth, and pleasure, minding only earthly things.

Or if they should be seized with some mortal distemper,
and should draw near to the grave, before the time which they
lay out in their minds for reformation, they think how earnest-
ly they would pray and cry to God for mercy ; and as they
hear God is a merciful God, who taketh no delight in ue
death of sinners, they hence flatter themselves that they shall
move God to have pity on them.

There are but few who are sinners, and know themselves

to be such, who do not encourage themselves with intentions

of future repentance and reformation ; but few who do not

Clatter themselves, that they shall in good earnest set them-

Vol. VIII. Q

122 SELF FLATTERIES".

selves to seek God some time or other. Hell is full of good1
intendkrs, who never proved to be true performers r
Acts xxiv. 25. " Go thy way fur this time ; when I have a con-
venient season, I will call for thee."

6. There are some who flatter themselves, that they do,
and have done, a great deal for their salvation, and therefore
hope they shall obtain, when indeed they neither do what they
ought to do, nor what they might do in their present state of
unregeneracy ; nor are they in any likely way to be converted.
They think they are striving, when they neglect many moral
and some instituted duties ; nor do they exert themselves as
if it were for their lives ; they are not violent for the kingdom
of heaven.

There are doubtless many such ; many are concerned, and
are seeking, and do many tilings, and think that they are in a
very fair way to obtain the kingdom of God ; yet there is
great danger that they will prove at last to be some of the fool-
ish virgins, and be found without oil in their vessels.

7. Some hope by their strivings to obtain salvation of
themselves. They have a secret imagination, that they shall,
by degrees, work in themselves sorrow and repentance of sin,
and love towards God and Jesus Christ. Their striving is not
so much an earnest seeking to God, as a striving to do them-
selves that which is the work of God. Many who are now
seeking have this imagination, and labor, read, pray, hear ser-
mons, and go to private meetings, with the view of making
themselves holy, and of working in themselves holy affections.

Many, who only project and design to turn to God hereaf-
ter/are apt to think that it is an easy thing to be converted, that
it is a thing which will be in their own power at any lime, when
they shall earnestly set themselves to it.

8. Some sinners flatter themselves, that they are already
converted. They sit down and rest in a false hope, persuad-
ing themselves that all their sins are pardoned ; that God loves
them ; that they shall go to heaven when they die ; and that
they need trouble themselves no more: Rev. iii. 17. "Be-
cause thou say est, 1 am rich, and increased with goods, ar-jd

SELF FLATTERIES. 123

■have need of nothing ; and knowest not that thou art wretch-
ed, and miserable, and poor, and blind, and naked."

III. Sinners very generally go on flattering themselves in
some or other of these ways, till their punishment actually
overtakes them. These are the baits by which Satan catches
souls, and draws them into his snare. They are such self flat-
teries as these that keep men from seeing what danger they
are in, and that make them go securely on in the way they a're
in, " as the bird hasteth to the snare, and knoweth not that it
is for his life."

Those that flatter themselves with hopes of living a great
while longer in the world, very commonly continue so to do
till deutn comes. Death comes upon them when they expect
it not ; they look upon it as a great way off, when there is but
a step between them and death. They thought not of dying
at that time, nor at anytime near it. When they were young,
they proposed to live a good while longer ; and if they hap-
pen to live till middle age, they still maintain the same thought,
that they are not yet near death ; and so that thought goes a-
long with them as long as they live, or till they are just about
to die.

Men often have a dependence on their own righteousness,
and as long as they live are never brought off" from it. Multi-
tudes uphold themselves with their own intentions, till all
their prospects are dashed in pieces by death. They put off
the work which they have to do till such a time ; and when
that comes, they put it off to another time, until death, which
cannot be put off, overtakes them. There are many also that
hold a false hope, a persuasion that they belong to God ; and
as long as they live, by all the marks and signs which are given
of a true convert, they never will be persuaded 10 let go their
hope, till it is rent from them by death.

Thus men commonly uphold themselves, and make them-
selves easy, till hell fire makes them uneasy. Everlasting ru-
in comes upon them as a snare, and all their hopes are at once
cutoff, and turned into everlasting despair : 1. Thess. v. 3.

124 SELF FLATTERIES.

" When they ahaU say. Peace and safety; then sudden destruc-
tion cometh upon them, as travail upon a woman with child ;
and they shall not escape."

APPLICATION.

1 . Hence we learn one reason why there are but few saved,
and why so many perish from under die gospel. All men
know that they must die, and all that sit under the light of the
gospel have been told many a time, that after this there is an-
other world ; that there are but two states in that other world,
a state of eternal happiness, and a state of eternal misery; that
there is but oneway of escaping the misery and obtaining
the blessedness of eternity, which is by obtaining an in-
terest in Christ, through faith in him ; and that this life is the
only opportunity of obtaining an interest in Christ. Yet men
are so much given to flatter themselves in those ways which
we have mentioned, that there are but lew that seasonably take
care of their salvation. Indeed they cannot but be m some
measure concerned about their souls ; yet they flatter them-
selves with one thing or other, so that they are kept steadily
and uninterruptedly going on in the broad way to destruction.

2. Hence we learn the reason why awakening truths of
scripture, and awakening sermons, make no more impression
upon men. It is in itself a wonderful and surprising thing,
that God's denunciations of eternal misery, andthreatenings of
casting sinners into the lake that burneth with fire and brim-
stone for ever and ever, do not affect them, do not startle them.
But the truth is, they flatter themselves, by such means as we
have mentioned, that this dreadful misery is not for them ;
that they shall escape it, though multitudes of others are in-
volved in it. They take not these threateningsto themselves;
they seem to think that they do not belong to them.

How many are there in this congregation, who, for all the
awakening sermons they have heard, are yet secure in sin 1
And who, although they are sensible that they are in a Christ-

SELF FLATTERIES. 125

Jess condition, and are still going on in sin, yet intend to go to
heaven, and expect that by some means or other they shall
arrive there. They are often told, that God is very angry
with them ; yet they think God is a very merciful God, and
they shall be able to pacify him. If they be told how uncer-
tain life is, that doth not awaken them, because they flatter
themselves with long life. If they be told how dangerous it
is to delay the business of religion, they promise themselves,
that they will hereafter engage in it with more earnestness
than others, and so obtain the end, the salvation of their souls.
Others, when they are told that many shall seek who shall not
be able to obtain, think surely, that they, having done so much,
for salvation, shall not be denied.

3. Let every sinner examine himself, whether he do not
flatter himself in some of those ways which have been men-
tioned. What is it in your own minds which makes you think
it is safe for you to delay turning to God ? What is it that en-
courages you to run such a venture as you do by delaying this
necessary work ? Is it that you hope there is no such state as
heaven or hell, and have a suspicion that there is no God ? Is
it this that makes you secure ? Or is it that you are not much
afraid but that you shall have opportunity enough a great
while hence to mind such things? Is it an intention of a future
seeking a more convenient season ? And are you persuaded
that God will hearken to you then, after you shall have so long;
turned a deaf ear to his commands and gracious invitations i
Are you encouraged to commit sin, because you hope to re-
pent of it ? Are you encouraged by the mercy of God to be his
enemies ? And do you resolve still to provoke him to anger,
because you think he is easily pacified ?

Or do you think that your conversion is in your own pow-
er, and that you can turn to God when you please ? Is ii be-
cause you have been born of godly parents that you are so se-
cure ? Or do you imagine that you are in a fair way to be con-
verted ? Do you think that what you have done in religicn will
engage God to pity you, and that he never can have the heart
to condemn one who has lived in so orderly a manner ? Or do.

126 SELF FLATTERIES.

you think that you are indeed converted already ? And doth
lhat encourage you to take a li ierty in sinning ? Or are you
secure, because you are so stupid as to think nothing about
these things? Do you let these concerns wholly alone, and
scarcely ever think at all how it will be with you after you arc
dead?

Certainly it must be one or more of these things which
keeps you in your security, and encourages you to go on in.
sin. Examine, therefore, and see which of them it is.

4. By the text and doctrine be persuaded to leave off thus
flattering yourselves in your own eyes. You are therein in-
formed, that those who do as you do commonly continue so
doing till their punishment actually comes upon them. There-
by you may be convinced of the vanity of all such flatteries.
Be afraid of that which you are sure is the devil's bait :
" Surely in vain is the net spread in the sight of any bird,"
Prov. i. IT".

You are not only told in the scriptures, that sinners are
generally thus allured to hell, but your own reason may con-
vince you that it is so. For doubtless other sinners have as
much ground to hope to escape punishment as you ; and it is
evident, that they generally do hope to escape. Men under
the gospel almost universally think they shall not go to hell :
If it were otherwise, they could have no peace or comfort in
the world. Yet what multitudes have we reason to conclude
go down from under the preaching of the gospel to the pit of
destruction ! Now, this is surely enough to convince any so-
ber, prudent person of the folly of such flattery, and of the folly
of every one that doth not immediately set about his great
work with his might. If you could have access to the dam-
ned, you would hear many of them curse themselves, for
thus flattering themselves while they lived in this world ; and
you would have the same doctrine preached to you by their
wailh.gs and ycllings which is now preached to you from the
pulpit.

If your temptation to security be unbelief of the fundamen-
tal doctrines of religion, such as tho being of God, of another

SELF FLATTERIES. tet

World, and an eternal judgment, you may consider, that though
that makes you secure at present, yet it will not do always, it
will not stand by when you come to die. The fool often hi
health saith, There is no God ; but when he comes to die, he
cannot rest in any such supposition. Then he is generally
so much convinced in his own conscience, that there is a God,
that he is in dreadful amazement for fear of his eternal wrath.
It is folly, therefore, to flatter yourselves with any supposi-
tion now which you will not then be able to hold.

If you depend on long life, consider how many who have
depended on the same thing, and had as much reason to de-
pend on it as you, have died within your remembrance.

Is it because you are outwardly of an orderly life and con-
versation, that you think you shall be saved ? How unreason-
able is it to suppose, that God should be so obliged by those
actions, which he knows are not done from the least respect
or regard to him, but wholly with a private view ! Is it be-
cause you are under great advantages that yuu are not much
afraid but that you shall some time or other be converted, and
therefore neglect yourselves and your spiritual interests ?
And were not the people of Bethsaida, Chorazin and Caper-
naum, under as great advantages as you, when Christ himself
preached the gospel to them, almost continually, and wrought
such a multitude of miracles among them ? Yet he says, that
it shall be more tolerable in the day of judgment for Sodom
and Gomorrah, than for those cities.

Do you expect you shall be saved, however you neglect
yourselves, because you were born of godly parents ? Hear
what Christ saith, Matth. iii. 9. " Think not to say within
yourselves, we have Abraham to our father." Do you flatter
yourselves that you shall obtain mercy, though others do not,
because you intend hereafter to seek it more earnestly than
others ? Yet you deceive yourselves, if you think that you in-
tend better than many of those others, or better than many
who are now in hell once intended.

If you think you are in a way of earnest seeking, consider,
whether or no you do not mind other things yet more ? If you

128 SELF FLATTERIES.

imagine that you have it in your own power to work yourselves
up to repentance, consider, that you must assuredly give up
that imagination before you can have repentance wrought in
you. If you think yourselves already converted, and that en-
courages you to give yourselves the greater liberty in sinning,
this is a certain sign that you are not converted.

Wherefore abandon all these ways of flattering yourselves ;
no longer follow the devil's bait ; and let nothing encourage
you to go on in sin ; but immediately and henceforth seek
God with all your heart, and soul, and strength,

SERMON XXI.*

Wicked Men useful in their Destruction only.

EZEKIEL xv. 2, 3, 4.

SON OF MAN, WHAT IS THE VINE TREE MORE THAN ANY
TREE ? OR THAN A BRANCH WHICH IS AMONG THE
TREES OF THE FOREST ? SHALL WOOD BE TAKEN THERE-
OF TO DO ANY WORK ? OR WILL MEN TAKE A PIN OF IT
TO HANG ANY VESSEL THEREON ? BEHOLD, IT IS CAST
INTO THE FIRE FOR FUEL J THE FIRE DEVOURETE
BOTH THE ENDS OF IT, AND THE MIDST OF IT IS BURNT i
IS IT MEET FOR ANY WORK ?

L HE visible church of God is here compared to
the vine tree, as is evident by God's own explanation of the
allegory, in ver. 6, 7, and 8. " Therefore thus saith the Lord
.God, As the vine tree among the trees of the forest, which I
have given to the fire for fuel, so will I give the inhabitants of
Jerusalem," &c. And it may be understood of mankind in
general. We find man often in scripture compared to a vine.
So in chapter 32, of Deuteronomy, " Their vine is the vine
of Sodom, and of the fields of Gomorrah. Their grapes are

* Dated July, 1734.

Vol. VIII. R

130 WICKED MEN USEFUL IX

grapes of gall." And Psal. lxxx. 8. " Thou hast brought f-
vine out of Egypt ;" ver. 14. " Look down from heaven, be-
hold, and visit this vine." And Cant. ii. 15. " The foxes that
spoil the vines ; for our vines have tender grapes." Isui. v.
at the beginning, " My beloved hath a vineyard, and he plant-
ed it with the choicest vine." Jer. ii. 21. "I had planted
thee a noble vine." Hos. x. I. "Israel is an empty vine."
So in chap. 15, of John, visible Christians are compared to the
branches of a vine.

Man is very fitly represented by the vine. The weakness-
and dependence of the vine on other things which support it,
well represents to us what a poor, feeble, dependent creature
man is, and how, if left to himself, he must fall into mischief,
and cannot help himself. The visible people of God are fitly
compared to a vine, because of the care and cultivation of the
husbandman, or vinedresser. The business of husbandmen
in the land of Israel was very much in their vineyards, about
vines ; and the care they exercised to fence them, to defend
them, to prune them, to prop them up, and to cultivate them,
well represented that merciful care which God exercises to-
wards his visible people ; and this latter is often in scripture
expressly compared to the former.

In the words now read is represented,
1. How wholly useless and unprofitable, even beyond oth-
er trees, a vine is, in case of unfruitfulness : " What is a vine
tree more than any tree, or than a branch which is among the
trees of the forest :" i. e. if it do not bear fruit. Men make
much more of a vine than of other trees ; they take great
care of it, to wall it in, to dig about it, to prune it, and the like.
It is much more highly esteemed than any one of the trees of
the forest ; they are despised in comparison with it. And if
it bear fruit, it is indeed much preferable to other trees ; for
the fruit of it yields a noble liquor ; as it is said in Jotham's
parable, Judg. ix. 13. " And the vine said unto them, Should
I leave my wine, which chcereth God and man I"

TiIEIR DESTRUCTION ONLY. 13 i

But if it bear no fruit, it is more unprofitable than the
!trees of the forest ; for the wood of them is good for timber ;
but the wood of the vine is fit for no work ; as in the text,
" Shall wood be taken thereof to do any v.ork ? Or will men
take a pin of it to hang any vessel thereon ?"

2. The only thing for which a vine is useful, in case of
barrenness, viz. for fuel : " Behold, it is cast into the fire for
fuel." It is wholly consumed ; no part of it is worth a sav-
ing, to make any instrument of it, for any work.

DOCTRINE.

If men bring forth no fruit to God, they are wholly use-
less, unless in their destruction.

For the proof of this doctrine, I shall show,

1. That it is very evident, that there can be but two ways
in which man can be useful, viz. either in acting, or in being
acted upon, and cli&fiosed of.

2. That man can no otherwise be useful actively than by-
bringing forth fruit to God.

3. That if he bring not forth fruit to God, there is no oth-
er way in which he can be passively useful, but in being de-
stroyed.

4. In that way he may be useful without bearing fruit.

I. There are but two ways in which man can be useful,
viz. either in acting or being acted upon. If man be an useful
sort of creature, he must be so either actively or passively :
There is no medium. If he be useful to any purpose, he must
be so either in acting himself, or else in being disposed of by
some other ; either in doing something himself to that pur-
pose, or else in having something done upon him by some
other to that purpose. What can be more plain, than that if

132 WICKED MEN USEFUL IN

man do nothing himself, and nothing be done with him or' up-
on him by any other, he cannot be any way at all useful ?

If man do nothing himself to promote the end of his ex-
istence, and no other being do any thing with him to promote
this end, then nothing will be done to promote this end ; and
so man must be wholly useless. So that there are but two
ways in which man can be useful to any purpose, viz. either
actively or passively, either in doing something himself, or in
being the subject of something done to him.

II. Man cannot be useful actively, any otherwise than in
bringing forth fruit to God, than in serving God, and living to
his glory. This is the only way wherein he can be useful in
doing ; and that for this reason, that the glory of God is the
very thing for which man was made, and to which all other
ends are subordinate. Man is not an independent being, but
he derives his being from another ; and therefore hath his
end assigned him by that other : And he that gave him his
being, made him for the end now mentioned. This was the
very design and aim of the Author of man, this was the work
for which he made him, viz. to serve and glorify his Maker.

Other creatures are made for inferior purposes. Inferior
creatures were made for inferior purposes. But it is to be
observed, that man is the creature that is highest, and nearest
to God, of any in this lower world ; and therefore his business
is with God, although other creatures are made for lower
ends. There may be observed a kind of gradation, or grad-
ual ascent, in the order of the different kinds of creatures,
from the meanest clod of earth to man, who hath a rational
and immortal soul. A plant, an herb, or tree, is superior in
nature to a stone or clod, because it hath a vegetable life. The
brute creatures are a degree higher still ; for they have sen-
sitive life. But man, having a rational soul, is the highest of
this lower creation, and is next to God ; therefore his busi-
ness is with Cod.

Things without life, as earth, water, Sec. are subservient to
things above them, as the grass, herbs, and trees. These

THEIR DESTRUCTION ONLY. 133

vegetables are subservient to that order of creatures which is
liext above them, the brute creation ; they are for food to
them. Brute creatures, again, are made for the use and ser-
vice of the order above them ; they are made for the service
of mankind. But man being the highest of this lower crea-
tion, the next step from him is to God. He therefore is made
for the service and glory of God. This is the whole work
and business of man ; it is his highest end, to which all other
ends are subordinate.

If it had not been for this end, there never would have
been any such sort of creature as man ; there would have been
no occasion for it. Other inferior ends may be answered as
well, without any such creature as man. There would have
been no sort of occasion for making so noble a creature, and
endowing him with such faculties, only to enjoy earthly good,
to eat, and to drink, and to enjoy sensual things. Brute crea-
tures, without reason, are capable of these things, as well as
man : Yea, if no higher end be aimed at than to enjoy sensi-
tive good, reason is rather an hinderance than an help. It
doth but render man the more capable of afflicting himself
with care, and fears of death, and other future evils, and of
vexing himself with many anxieties, from which brute crea-
tures are wholly free, and therefore can gratify their senses
with less molestation. Besides, reason doth but make men
more capable of molesting and impeding one another in
the gratification of their senses. If man have no other end
to seek but to gratify his senses, reason is nothing but an im-
pediment.

Therefore if man be not made to serve and glorify his
Creator, it is wholly to no purpose that such a creature is
made. Doubtless then the all wise God, who doth all things
in infinite wisdom, hath made man for this end. And this is
agreeable to what he hath taught us in many places in the
scriptures. This is the great end for which man was made,
and for which he was made such a creature as he is, having a
body and soul, bodily senses and rational powers. For this is
he placed in such circumstances as he is, and the earth is giv-

WICKED MEN USEFUL IN

en him for a possession. For this he hath dominion given
him over the rest of the creatures of this Avorld. For this the
sunshines on him, and the moon and stars are for signs and
seasons to him, and the rain fails on him, and the earth yields
him her increase.

All other ends of man are subordinate to this. There are
inferior ends for which man was made. Men were made for
one another ; made for their friends and neighbors, and for
the good of the public. But all these inferior ends are de-
signed to be subordinate to the higher end of glorifying God ;
and therefore man cannot be actively useful, or actively an-
swer any purpose, otherwise than by actively glorifying God,
or bringing forth fruit to God. Because,

1. That is not actively useful which doth not actively an-

> end : That which doth not answer its end is in vain ;
for that is the meaning of the proposition, that any thing is in
vain. So that which doth not actively answer its end, is, as
to its own activity, in vain.

2. That is as to its own activity altogether useless which
actively answers only subordinate ends, without answering the
Ultimate end ; and that because the ultimate end is the end of
subordinate ends. The notion of a supreme end is, that it is
the end of all inferior ends. Subordinate ends are to no pur-
pose, only as they stand related to the highest end. The
very notion of a subordinate end is, that it is in order to a fur-
ther end. Therefore these inferior ends are good for noth-
ing though they be obtained, unless they also obtain their end.
Inferior ends are not aimed at for their own sake, but only for
the sake of the ultimate end. Therefore he that fails of his
great end of all, doth as much altogether fail of his end, and is
as much to no purpose, as if he did not obtain his subordi-
nate end.

I will illustrate this by two or three examples. The sub-
ordinate end of the underpinning of an house is to support the
house ; and the subordinate end of the windows is to let in
the light. But the ultimate end of the whole is the benefit

THEIR DESTRUCTION ONLY. 133

of the inhabitants. Therefore, if the house be never inhabit-
ed, the whole is in vain. The underpinning is in vain, though
it be ever so strong and support the building ever so well.
The windows also are wholly in vain, though they be ever so
large and clear, and though they obtain the subordinate end of
letting in the light : They are as much in vain, as if they let
in no light.

So the subordinate end of the husbandman in ploughing
and sowing, and well manuring his field is, that it may bring
forth a crop. But his more ultimate end is, that food may be
provided for him and his family. Therefore though his infe-
rior end be obtained, and his field bring forth ever so good a
crop, yet if after all it be consumed by fire, or otherwise de-
stroyed, he ploughed and sowed his field as much in vain, as
if the seed had never sprung up.

So if man obtain his subordinate ends ever so fully ; yet if
he altogether fail of his ultimate end, he is wholly an useless
creature. Thus if men be very useful in temporal things to
their families, or greatly promote the temporal interest of the
neighborhood, or of the public ; yet if no glory be bt ought to
God by it, they are altogether useless. If men actively bring
no glory to God, they are, as to their own activity, altogether
\iseless, how much soever they may promote the benefit of
one another. How much soever one part of mankind may
subserve another ; yet if the end of the whole be not answer-
ed, every part is useless.

Thus if the parts of a clock subserve ever so well one to
another, mutually to assist each other in their motions; one
wheel moving another ever so regularly ; yet if the motion
never reach the hand or the hammer, it is altogether in vain,
as much as if it stood still. As in a clock one wheel moves
another, and that another, till at last the motion comes to the
hand and hammer, which immediately respect th^eye and
the ear, otherwise all the motions are in vain ; so it is in the
world, one man was made to be useful to another, and one part
of mankind to another ; but the use of the whole is to bring
glory to God the maker, or else all is in vain j and however a

136 WICKED MEN USEFUL IN

man may serve among his fellow creatures, in a private or
public capacity, upon the whole he is in vain.

It may perhaps be objected, that a wicked man may, by be-
ing serviceable to the public, be useful to many who do bring
forth fruit to God, and thus glorify him.

Answer 1. If he be so, he is no further useful than he
brings glory to God. It all hath an ultimate respect to that
glory that is brought to God, and is useful no further ; as the
motion of no one wheel of a clock is any further useful, than
as it finally respects the right pointing of the hand, and strik-
ing of the hammer.

Answer 2. When it is thus, wicked men are useful only
accidentally, and not designedly. Although a wicked man
may, by being serviceable to good men, do what will bean
advantage to them to their bringing forth fruit to God ; yet
that serviceableness is not what he aims at ; this is not his
end ; he doth not look so far for an ultimate end. Aid how-
ever this end be obtained, no thanks are due to him ; it is as
to him accidental. He is only the occasion, and not the de-
signing cause of it. That fruit which is brought forth to the
glory of God, is not brought forth by him, but by others.

The usefulness of such a man, being not designed, is not
to be attributed to him as though it were his fruit. He is not
useful as a man, or as a rational creature, because he is not so
designedly. He is useful as things wkhoijt life may be.
Things without life may be useful to put the godly under ad-
vantages to bring forth fruit, as the timber and stones with
which his house is built, the wool and flax with which he is
clothed ; but the fruit which is brought forth to God's glo-
ry, cannot be. said for all that to be the fruit of these lifeless
things, But of the godly man who makes use of them. So
it is when wicked men put the godly under advantages to
glorify God, as Cyrus, and Artaxerxes, and others have
done.

THEIR DESTRUCTION ONLY. I3f

III. If men bring not forth fruit to God, there is no other
#ay in which they can be useful passively, but in being de-
stroyed. They are fit for nothing else.

1. They are not fit to be suffered to continue always in
this world. God suffers them to live for the preset)., bir it is
only for a certain season. They are here in a tran^i ory states
It is not fit that this world should be the constant a bode of
those who bring forth no fruit to God. It is not fit that the
barren tree should be allowed always to stand in the vineyard.
The husbandman lets it stand ior a while, till he digs about it,
dungs it, and proves it to be incurable, or till a convenient
time to cut it down come ; but it is noc fit that such a tree
should stand here always. It is not fit that they u ho bring
forth no fruit to God, should be suffered to live always in a
world which is so full of the goodness of God, or that his
goodness should be spent upon them forever.

This world, though it is fallen, and is under a curse, and
is a miserable place to what it once was, yet is full ol the
streams of divine goodness. But it is not fit that those who
bring forth no fruit to God, should always be continued in
partaking of these streams. There are these three different
states ; a state wherein is nothing but good, which is the state
of the blessed in heaven; a state wherein is a mixture of good,
and evil, which is the earthly state; and a state wherein is
nothing but evil, which is the state of eternal destruction and
damnation. Now they that bring forth no fruit to God, are
not fit for either of the former ; it is not fit that they should be
continued in the enjoyment of any of the goodness of God.

It is not fit that an unprofitable, unfruitful creature, who
will not glorify his Creator, should always live here to devour
the fruits of the earth, and consume the fruits of divine boun-
ty ; to have the good things of this life, as God's wool and his
flax, his corn, and wine, and oil, spent with him in vain.
While a man lives in this world, the other creatures of the
world are subjected to him. The brute creatures serve him
with their labor and with their lives. The sun, moon, and
stars, the clouds, fields and trees, all serve him. But it is not
Vol. VIII. S

1.3* WICKED MEN USEFUL IN

fit that these creatures should always be made to serve him».
who brings forth no fruit to the Creator. Why should God'
always keep his creatures In subjection to that man, who will
not be subject to him ? Why should the creation be always
kept in such bondage, as to be subject to wicked men ? The
creatures are made subject to vanity for a little time ; God
hath subjected them to wicked men, and given them for their
use. This however he would not have done, but as it is only
for a lictle while ; and the creatures can bear it through the
hope of approaching deliverance; and otherwise it would
have been intolerable. Rom. viii. 20. " For the creature
was made subject to vanity, not willingly, but by reason of him.
who hath subjected the same in hope."

The creature doth, as it were, groan by reason of this
subjection to wicked men, although it be but for a while.
Horn. viii. 22. " For we know that the whole creation groaneth,
and travaileth in pain together until now." Therefore sure-
ly it would be no way fit that wicked men, who do no good,,
and bring forth no fruit to God, should live here always, to
have the various creatures subservient to them, as they are
now. The earth can scarcely bear wicked men during that
short time for which they stay here, but is ready to spew them
out. It is no way fit, therefore, that it should be forced to
bear them always.

Men who bring forth no fruit to God are cumberers of the
ground. Luke xiii. 7. " And it is not meet that they should
be suffered" to cumber the ground always." God cannot be
glorified in this way of disposing of unfruitful persons. If
such men should be suffered to live always in such a state as
this, it would be so far from being to the glory of God, that it
would be to the disparagement ot the wisdom of God, to con-
tinue them in a state so unsuitable for them, forever spending
the fruits of his bounty in vain upon them. It would also be
a disparagement to his justice ; for this is a world where, "all
things come alike to all, and there is one event to the right-
eous and to the wicked." If there were no other state but
this for wicked men to be in, justice could not possibly take

THEIR DESTRUCTION ONLY. 139

place. It would also reflect upon the holiness of God. For-
ever to uphold this world for an habitation of such persons, and
forever to continue the communications of his bounty and good-
ness to them, would appear as though he were disposed to
countenance and encourage sin and wickedness.

2. If men do not bring forth fruit to God, they are not fit
to be disposed of in heaven. Heaven, above all others, is the
most improper place for them. Every thing appertaining to
that state is unsuitable for them. The company is most un-
suitable. The original inhabitants of that world are the angels.
But what a disagreeable union would that be, to. unite wicked
men and angels in the same society ? The employments of
that world are unsuitable. The employments are serving
and glorifying God. How unsuitable then would it be to piant
barren trees in that heavenly paradise, trees that would bring
forth no fruit to the divine glory ? The enjoyments of heaven,
are unsuitable. The enjoyments are holy and spiritual en-
joyments, the happiness of beholding the glory of God, and
praising his name, and the like. But these enjoyments are
as unsuitable as can be to the carnal earthly minds of wicked
men. They would be no enjoyments to them; but on the
contrary would be most disagreeable, and what they cannot
relish, but entirely nauseate.

The design of heaven is unsuitable to them. The design
of God in making heaven was, that it might be a place of holy
habitation, for the reward of the righteous, and not an habitat
tion for wicked men. It would greatly reflect on the wisdom
of God to dispose of wicked men there ; for it would be the
greatest confusion. But God is not the author of confusion,
1 Cor. xiv. 33. It would be contrary to the holiness of God,
to take wicked men so near to himself, into his glorious pres-
ence, to dwell forever in that part of the creation which is, as
it were, his own palace, and to sit at his tabic. We read in
Psalm v. 4. " Thou art not a God that hath pleasure in wick-
edness, neither shall evil dwell with thee." Therefore it
would doubtless be impossible that the end of the existence of

U6 WICKED MEN USEFUL Itf

wicked men should be in any wise answered by the placing of
them in heaven.

IV. Men who bring forth no fruit to God, yet in suffer-
ing destruction may be useful. Although they be not useful
actively, or by any thing which they do ; yet they may be use-
ful in what they may suffer ; just as a barren tree, which is
no way useful standing in the vineyard, yet may be good fuel,
and be very usef.ji in the fire, v-od can find use for the most
wicked men ; He hath his use fur vessels of wra h as well as
for vessels of mercy; as in an house there is use for vessels
ui tb dishonor, as well as for vessels unto honor. 2 Tim. ii.
20. " In a great house there are not only vessels of gold, and
of silver, but also of wood and of earth ; and some to honor,
and some to dishonor." Prov. xvi. 4. " The Lord hath made
all things for himself ; yea, even the wicked for the day of
evil." I shall briefly take notice of what ends God accomplish-
es by it.

1. Unfruitful persons arc of use in their destruction for
the glory of God's justice. It was the will of God to glorify
his justice, as well as his mercy, on his creatures. The vin-
dictive justice of God is a glorious attribute, as well as his
mercy ; and the glory of this attribute appears in the everlast-
ing destruction and ruin of the barren and unfruitful.

The glory of divine justice in the perdition of ungodly men
appears wonderful and glorious in the eyes of the saints and
angels in heaven. Hence we have an account, that they sing
praises to God, and extol his justice at the sight of the awful
judgments which he inflicts on wicked men. Rev. xvi. 5, 6.
" Thou art righteous, O Lord, which art and wast, and art to
come, because thou hast judged thus ; for they have shed the
blood of saints and prophets, and thou hast given them blood
to drink ; tor they are worthy :" And Rev. xix. 1.2. " And
after these things I heard a great voice, saying, Alleluia: Sal-
vation, and glory, and honor, and power, unto the Lord our
God ; for true and righteous are his judgments ; for he hath
judged the great whore, which did corrupt the earth with

THEIR DESTRUCTION ONLY 14 1

her fornication, and hath avenged the blood of his servants at.
her hand."

2. Unfruitful persons in their destruction are of use for
God to glorify his majesty upon them. The awful majesty of
God remarkably appears in those dreadful and amazing pun-
ishments which he inflicts on those who rise up against him,
and contemn him. A sense of the majesty of an earthly
prince is supported very much by a sense of its being a dread-
ful thing to affront him. God glorifies his own majesty in the
destruction of wicked men ; and herein he appears infinitely
great, in that it appears to be an infinitely dreadful thing to
offend him. How awful doth the majesty of God appear in
the dreadfulness of his anger ! This we may learn to be one
end of the damnation of the wicked, from Rom.ix.22. " What
if God, willing to show his wrath, and to make his power
known, endured with much long suffering the vessels of wrath
fitted to destruction ?"

It is of en spoken of God, that he is a terrible God. It is
a part of the majesty and glory of God, that he is a terrible
God. God tells Pharaoh, that for this cause he raised him up,
that he might show his power in him, and that his name might
be declared through all the earth, in his destruction^ Exod. ix.
15, 16 ; and again, chap, xiv 17. " I will get me honor upon
Pharaoh, and upon all his host, upon his chariots, and upon
his horsemen."

3. The destruction of the unfruitful is of use, to give the
saints a greater sense of their happiness, and of God's grace
to them. The wicked will be destroyed and tormented in the
view of the saints, and other inhabitants of heaven. This wc
are taught in Rev. xiv. 10. " The same shall drink of the wine
of the wrath of God, which is poured out without mixture, in-
to the cup of his indignation ; and he shall be tormented with
fire and brimstone, in the presence of the holy angels, and in
the presence of the Lamb." And in Isaiah lxvi. 24. "And
they shall go forth and look upon the carcasses of the men that
fiave transgressed against me: For their worm shall not die,

B2 WICKED MEN USEFUL IK

neither shall their fire be quenched, and they shall be ah ab»
horring unto all flesh."

When the saints in heaven shall look upon the damned in
hell, it will serve to give them a greater sense of their own
happiness, seeing how vastly different their case is from their
own. The view of the doleful condition of the damned will
make them the more prize their own blessedness. When
they shall see how dreadful the anger of God is, it will make
them the more prize his love. They will rejoice so much
the more that they are not the objects ol God's anger, but of
his favor ; that they are not the subjects of his dreadful wrath,
but are treated as his children, are taken near to him, to dwell
in the everlasting embraces of his love.

When they shall see the misery of the damned, it will
give them a greater sense of the distinguishing grace and love
of God to them, that God should from all eternity set his love
on them, and make so great a difference between them and
others who are of the same species with them, are no worse by
nature than they, and have deserved no worse of God than they.
When they shall look upon the misery of the damned, and
consider how different their own state is from theirs, and that
it is only free and sovereign grace that makes the difference,
■what a great sense will this give them of the wonderful grace
of God to them ! And how will it heighten their praises !
With how much greater admiration and exultation of soul
will they sing of the free and sovereign grace of God to
them !

When they shall look upon the damned, and see their mis-
ery, how will heayen ring with the praises of God's justice to-
wards the wicked, and his grace towards the saints 1 And
with how much greater enlargement of heart will they praise
Jesus Christ their Redeemer, that ever he was pleased to set
his love upon them, his dying love ! And that he should so
distinguish them as to spill his blood, and make his soul an
offering, to redeem ihem from that so great misery, and to
bring them to such exceeding happiness !

THEIR DESTRUCTION ONLY. i-iS

With what love and ecstacy will they sing that song in
Rev. v. 9. 10. " Thou art worthy: For thou wast slain, and
hast redeemed us to God by thy blood, out of every tongue^
and kindred, and people, and nation ; and hast made us unto
our God kings and priests." One end which the apostle
mentions why God appointed vessels of wrath, is the more to
make known the wonderfuhiess of his mercy towards the
saints. In Rom. ix. 22, 23. there are two ends mentioned :
" What if God* willing to show his wrath, and to make his
power known, endured with much long suffering the vessels
of wrath fitted to destruction ?" That is one end, then another
is mentioned immediately after : " And that he might make
known the riches of his glory on the vessels of mercy, which
be had aiore prepared unto glory .?"

APPLICATION.

I. Hence we may learn, how just and righteous God is ia
the destruction of those who bring forth nofruit toGod. See-
ing there is no other way in which they can be useful, or in
which the end of their being can be obtained, certainly it is
most just that God should ihusdispose of them. Why should
God be frustrated of his end through their perverseness ? If
men will not do the work for which he hath made and fitted
them ; if they, through a spirit of opposition and rebellion
against God, refuse ; yet why should God suffer himself to be
disappointed of his end in making them ? It doth not become
the infinite greatness and majesty of Gcd, to suffer himself tc
be disappointed and frustrated by the wickednessand perverse-
ness of sinful worms of the dust. If God should suffer this,
it would seem to argue, either a want of wisdom in God to fix
upon a good end, or a want of power to accomplish it.

God made all men that they might be useful; and if they
will not be useful in their conduct and actions, how just is it
that God should make them useful in their sufferings! Cod
made all men. for his own glory ; and if they, contrary to the

144 WICKED MEN USEFUL IN

revealed will of God, refuse to glorify him actively and wil-
lingly, how just is it that God should glorify himself upon
them in what he doth with them !

It hath been shown, that there is no other way wherein
this can be done, but by their destruction. Surely, therefore>
it must be just and righteous that God should destroy them.

Men are under no natural necessity of being put to this use
of glorifying God in their sufferings. God gives them oppor-
tunity of glorifying him in doing, in bringing forth fruit, puts
them under advantages for it, and uses many means to bring
them to it. But if they will not be useful this way, it is very
just that God should make them useful in the only remaining
way in which they can be useful, viz. in their destruction.
God is not forward to put them to this use. He tells us, that
he hath " no pleasure in the death of the wicked ; but that the
wicked turn from his way, and live ;'* Ezek. xxxiii. 1 1. God
represents the destruction of sinners as a work to which he is
backward ; yet it is meet that they should be destroyed, rather
than that they should be suffered to frustrate God of the end
of their being. Who can blame the husbandman for cutting
down and burning a barren tree, after he hath digged about it,
and dunged i , and used all proper means to make it fruitful?

Let those among us consider this, who have lived all their
lives hitherto unprofitably, and never have brought forth any
fruit to God's glory, notwithstanding all the means that have
been used with them. Consider how just it would be if God
should utterly destroy you, and glorify himself upon you in
that way ; and what a wonder of patience it is, that God hath
not done it before now.

II. This subject ought to put you upon examining your-
selves, whether you be not wholly useless creatures. You
have now liea>'d, that those who biing forth no fruit to God,
are, as to any good they do, wholly useless. Inquire, there-
fore, whether you have ever iu your lives brought lorth any
fruit to God. Have you ever done ny ti 1114 from a i^n.cious
respect to God, or out of love to ood i ii) only seeking your

THEIR DESTRUCTION ONLY. 145

worldly interest, you do not bring forth fruit to God. It is
hot bringing; forth fruit to God, for you to come to public wor-
ship on the Sabbath, to pray in your families, and other such
like things, merely in compliance with the general custom.
It is not to bring forth fruit to God, that you be sober, moral
and religious, only to be seen of men, or out of respect to
your own credit and honor. How is that for God which is
only for the sake of custom, or the esteem of men.

It is not to bring forth fruit to God, for men to pray, and
read, and hear, and to be strict and diligent in religious and
moral duties, merely from the fear of hell. What thanks are
due to you for not loving your own misery, and for being will-
ing to take some pains to escape burning in hell to all eter-
nity ? There is ne'er a devil in hell but would gladly do the
same. Hos. x. 1. "Israel is an emfity vine; he bringeth
forth fruit unto himself"

There is no fruit brought forth to God, where there is
nothing done in any wise from love to God, or from any true
respect to him. God looketh at the heart. He doth not stand
in need of our services, neither is he benefited by any thing
that we can do. He dcth not receive any thing of us, because
it benefits him, but only as a suitable testimony of our love
and respect to him. This is the fruit that he seeks. Men
themselves will not accept of those shows of friendship, which
they think are hypocritical, and come not from the heart.
How much less should God, who seavcheth the hearts and
trieth the reins of the children of men ! John iv. 23. " God
is a spirit, and they that worship him must worship him in
spirit and in truth."

Inquire, therefore, whether you ever in your lives did the
least thing out of love to God. Have you not done all for
yourselves ? Zech. vii. 5, 6. " When ye fisted and mourned
in the fifth and seventh month, even those seventy years, did
ye at all fast unto me, even unto me ? And when ye did eat,
and when ye did drink, did ye not cat for yourselves, and di ink
for yourselves I"

Vol. VIII. T

146 WICKED MEN USEFUL IN'

III. Another use of this subject maybe of co?mW/cH and
humiliation to those who never have brought forth any fruit to
God. If, upon examination, you find that you have never in
ail your lives done anything out of a true respect to God, then
it hath been demonstrated, that, as to any thing which you do,
you are altogether useless creatures. And consider, what a
shameful thing it is for such rational beings as you are, and
placed under such advantages for usefulness, yet to be wholly
useless, and to live in the world to no purpose \

We esteem it a very mean character in any person, that
he is a worthless, insignificant person ; and to be called so is
taken as a great reproach. But consider seriously, whether
you can clear yourselves of this character. Set reason to
work ; can you rationally suppose, that you do in any measure
answer the end for which God gave you your being, and made
you of a nature superior to the beasts ? But that you may be
sensible what cause you have to be ashamed of your unprofita-
bleness, consider the following things.

1. How much God hath bestowed upon you, in the en-
dowments of your nature. God hath made you rational, in-
telligent creatures, hath endowed you with noble powers,
those endowments wherein the natural image of God consists.
You are vastly exalted in your nature above other kinds of
creatures here below. You are capable of a thousand times
as much as any of the brute creatures. He hath given you a
power of understanding, which is capable of vastly extending
itself, of looking back to the beginning of time, and of consid-
ering what was before the world was, and of looking forward
beyond the end of time. It is capable of extending beyond
the utmost limits of the universe ; and is a faculty whereby
you are akin to angels, and are capable even of knowing God,
of contemplating the divine Being, and his glorious perfec-
tions, manifested in his works and in his word. You have
souls capable of being the habitation of the Holy Spirit of
God, and his divine grace. You arc capable of the noble em-
ployments of angels.

THEIR DESTRUCTION ONLY. 147

How lamentable and shameful it is, that such a creature
should be altogether useless, and live in vain ! How lamenta-
ble that such a noble and excellent piece of divine workman-
ship should fail of its end, and be to no purpose ! Was it ever
worth while for God to make you such a creature, with such
a noble nature, and so much above other kinds of creatures,
only toeat, and drink, and gratify your sensual appetites ? How
lamentable and shameful to you, that such a noble tree should
be more useless than any tree of the forest ; that man, whom
God hath thus set in honor, should make himself more worth-
less than the beasts that perish !

2. How much God hath done for you in the creation of the
world. He made the earth, and seas, and all the fulness of
them, for the use of man, and hath given them to him. Psal.
cxv. 16. " The earth hath he given to the children of men."
He made the vast variety of creatures for man's use and ser-
vice. Gen. i. 28. " Have dominion over the fish of the sea,
and over the fowl of the air, and over every living thing that
moveth upon the earth." For the same purpose he made all
the plants, and herbs, and trees of the field. Gen. i. 29. " I
have given you every herb bearing teed, which is upon the
face of all the earth, and every tree, in the which is the fruit of
a tree, yielding seed ; to you it shall be for meat." He made
the sun in the heavens, that glorious luminary, that wonderful
globe of light, to give light to man, and to constitute the dif-
ference between day and night. He also made the moon, and
the vast multitude of stars, for the use of man, to be to him
for signs and seasons.

What great provision hath God made for man ! What a
vast variety of good things for food, and otherwise to be for his
convenience, to put him under advantages to be useful ! How
lamentable is it, that after all these things he should be an use-
less creature in the world !

3. How much is done for you in the course of God's com-
mon providence ! Consider how nature is contiuually laboring
for you. The sun is, at it were, in a ferment for mankind,
unweariedly running his course from year to year, and from

148 WICKED MEN USEFUL IN

day to day, and spending his rays upon man, to put him under
advantage to be useful ; every day giving him light that he
may hue opportunity to behold the glorious wisdom of God,
and to see and serve God. The winds and clouds are contin-
ually laboring for you, and the waters are going in a constant
circulation, ascending in the air from the seas, descending in
rain, gathering in streams and rivers, returning to the sea, and
again ascending and descending, for you. The earth is con-
tin laboring to bring forth her fruit for your support.
The s of the field are laboring and spending their strength
for you. And how many of the poor brute creatures are con-
tinually laboring for you, and spending their strength for you !
How much of the fulness of the earth is spent upon you ! How
many of God's creatures are devoured by you ! How many of
the lives of the living creatures of God are destroyed for your
sake, for your support and comfort !

Now, how lamentable will it be, if, after all, you be alto-
gether useless, and live to no purpose I What mere cumber-
ers of the ground will you be ! Agreeably to Luke xiii. 7.
Nature, which thus continually labors for you, will be burden-
ed with you. This seems to be what the apostle means, Horn,
viii. 20, 21, 22, where he tells us, that the creation is made
subject to vanity, and brought into the bondage of corruption ;
and that the whole creation groans, and travails in pain, under
this bondage.

4. How much is done for y use of the means of

grace. How much hath G provide you with suita-

ble means and advanta§ jes i usefulness! How many proph-
ets hat'n God sent ;n to the world, in different ages, inspiring
the in with his Holy Spirit, and enabling them to work many
miracles to confirm their word, whereby you now have the
written word of God to instruct you ! How great a thing hath
God done for you, to give you opportunity and advantage to be
useful, in that he hath sent his own Son into the world ! He
who is ready and truly God, united himself to the human na-
ture, and became man, to be a prophet and teacher to you and
other sinners. Yea5 he laid dov, n his. life to make atonement

THEIR DESTRUCTION ONLY. 14$

for sin, that you might have encouragement to serve God with
hopes of acceptance.

How many ordinances have been instituted for you ! How
much of the labor of the ministers of God hath been spent up-
on you ! Is not that true concerning you which is written in
Isai. v. at the beginning, concerning the vineyard planted in a
very fruitful hill, and fenced and cultivated with peculiar care
and pains, which yet proved unfruitful ? How much hath the
dresser of the vineyard digged about the barren tree, and
dunged it, and yet it remains barren !

5. Consider what a shame it is that you should live in vain,
when all the other creatures, that are inferior to you, do glo-
rify their Creator, according to their nature. You who are
so highly exalted in the world, are more useless than the
brute creation ; yea, than the meanest worms, or things with-
out life, as earth and stones : For they all do answer their
end, in the way in which nature hath fitted them for it ; none
of them fail of it. They are all useful in their places, all ren-
der their proper tribute of praise to their Creator ; while you
are mere nuisances in the creation, and burdens to the earth ;
as any tree of the forest is more useful than the vine, if it bear
not fruit.

IV. Let me, in a farther application of this doctrine, ex-
hort you by all means to bring forth fruit to God. Let it. be
your constant endeavor to be in this way actively useful in the
world. Here consider three things.

1. What an honor it will be to such poor creatures as you
are, to bring forth fruit to the divine glory. What is such a
poor worm as man, that he should be enabled to bring forth
any fruit to God ! It is the greatest honor of the nature of
man, that God hath given him a capacity of glorifying the
great Creator. It is what no other creature in this lower
world can do, in the same manner as man. There is no crea-
ture in the visible world that is capable of actively glorifying
God, but man.

ist WICKED MEN USEFUL IN

2. In bringing forth fruit to God, you vviil be so profitable
to none as to yourselves ; you cannot thereby be profitable to
God. Job xxii. 2. " Can a man be profitable to God ?" You
may thereby be profitable to your fellow creatui es ; yet not
so much as to yourselves. The fruit which you bring forth
to God will be a greater benefit to yourselves than to any one
living. You will be more useful to yourselves than to any
one else.

Although you are under a natural obligation to bring forth
fruit to God, yet God doth not require it of you without a re-
ward. He will richly reward you for it. In requiring you to
bring forth fruit to him, he doth but require you to bring forth
fruit to your own happiness. You will taste the sweetness of
your own fruit. It will be most profitable for you in this
world to bring forth fruit to God ; it will be exceedingly to
your benefit while here. It will be pleasant to you to lead a
fruitful and holy life ; the pleasure will be beyond the labor.
Beside this, God hath promised to such a life everlasting re-
-wards, unspeakable, infinite benefits. So that by it you will
infinitely advance your own interest.

5. If you remain thus unprofitable, and be not actively
useful, surely God will obtain his end of you, in your destruc-
tion. He will say concerning the barren tree, " Cut it down,
•why cumbereth it the ground ?" Christ, in John xv. 6, tells
•us, " If a man abide not in me, he is cast forth as a branch, and
is withered ; and men gather them, and cast them into the
fire, and they are burned." This is spoken of the barren
branches in the vine. How would you yourselves do in such
a case with a barren tree in an orchard, or with weeds and
tares in your fields ? Doubtless, if it were in your power, you
would utterly destroy them.

God will have his end ; he will accomplish it. As it is
not meet that God should be frustrated, so he will not be frus-
trated. Though all men and devils unite their endeavors, they
cannot frustrate God in any thing ; and " though hand join in
hand, the wicked shall not be unpunished;" Prov. xi. 21.
God hath sworn by his great name, that he will have his glory

THEIR DESTRUCTION ONLY. Is!

of men, whether they will actively glorify him or no. Numb,
xiv. 21, 22, 23. " But as truly as I live, all the earth shall be
filled with the glory of the Lord. Because all those men
which have seen my glo'-y, and my miracles which I did in
Egypt and in the wilderness, and have tempted me now these
ten times, and have not hearkened to my voice ; surely they
shall not see the 1 nd which I sware unto their fathers, nei-
ther shall any of them that provoked me, see it."

" The ax lieth at the root of the trees ; and every tree
which bringeth not forth good fruit, is hewn down, and cast
into the fire ;" Matth. iii. 10. The end of those men wha
bring forth nothing but briers and thorns is to be burned, as
in Heb. vi. 7, 8. " For the earth which drinketh in the rain
that cometh oft upon it, and bringeth forth herbs meet for
them by whom it is dressed, receiveth blessing from God :
But that which beareth thorns and briers, is rejected, and is
nigh unto cursing ; whose end is to be burned." So we read
of the tares, Matth. xiii. 30. "Let both grow together until
the harvest ; and in the time of harvest I will say to the
reapers, Gather ye together first the tares, and bind them in
bundles to burn them;" and in ver. 40, 4!, 42, " As there-
fore the tares are gathered and burned in the fire, so shall it
be at the end of the world. The Son of man shall send forth
his angels, and they shall gather out of his kingdom all things
that offend, and them which do iniquity, and shall cast them
into a furnace of fire : There shall be wailing and gnashing
of teeth."

So it is said of the chaff, Matth. iii. 1 2. " Whose fan is in
his hand, and he will thoroughly purge his floor, and gather
his wheat into the garner ; but he will burn up the chaff with
unquenchable fire."

If you continue not to bring forth any fruit to the divine
glory, as you have hitherto done, hell will be the only fit place
for you. It is a place prepared on purpose to be a receptacle
of such persons. In hell nature ceases to labor any more for
sinners : The sun doth not run his course to shine upon
them, the earth doth not bring forth her fruits to be consumed

152 WICKED MEN USEFUL IN, kc.

upon them there. There they will have no opportunity to
consume the fruits of divine goodness on their lusts. In hell
they can prejudice or encumber nothing, upon which God
sets any value. There the faithful servants and ministers of
God will no longer spend their strength in vain upon them.
When the barren tree is in the fire, the servants of the hus-
bandman arc freed from any further labor or toil in digging
about it, and manuring it.

In hell they Will no more have opportunity to clog and dis-
courage the flourishing of religion, and to destroy much good,
as they often do in this world. In hell they will no more have
opportunity to corrupt others by their ill example. In hell
they will no more have it in their power to offend the godly ;
they may hurt and torment one another ; but the godly will
be out of their reach. In hell there will be no ordinances, no
Sabbaths, no sacraments, no sacred things, for them to pro-
fane and defile by their careless and hypocritical attendance.

Hell, therefore, if you remain unfruitful and cumberers of
the ground, will be the fittest place for you, and there you will
surely have your portion assigned you. There God will ge'
himself honor upon you ; there he will magnify himself in
your ruin, in the presence of the holy angels, and in the pres-
ence of the Lamb ; and will be praised upon that account by
the saints, at the day of judgment ; and by all the host of heav-
en throughout everlasting ages.

SERMON XXII.*

The Tearfulness^ which will hereafter surprise Sin*
ners in Zion, represented and improved.

ISAIAH xxxiii. 14.

THE SINNERS IN ZION ARE AFRAID ; FEARFULNESS HATH
SURPRISED THE HYPOCRITES : WHO AMONG US SHALL
DWELL WITH THE DEVOURING FIRE ? WHO AMONGST
US SHALL DWELL WITH EVERLASTING BURNINGS ?

x HERE are two kinds of persons among God's pro-
fessing people ; the one is those who are truly godly, who are
spoken of in the verse following the text ; " He that walketh
righteously and speaketh uprightly," Sec. The other kind
consists of sinners in Zion, or hypocrites. It is to be observ-
ed, that the prophet in this chapter speaks interchangeably,
first to the one, and then to the other of these characters of
men ; awfully threatening and denouncing the wrath of God
against the one, and comforting the other with gracious prom-
ises. Thus you may observe, in the 5th and 6th verses, there
are comfortable promises to the godly ; then in the eight fol-
lowing verses, awful judgments are threatened against the

* Dated December, 1749.
Vol. VIII. U

154 FEARFULNESS WHICH WILL

sinners in Zion. Again, in the two next verses are blessed
promises to the sincerely godly, and in the former part of
verse 17. And then in the latter part of verse 17, and in vers-
es 18, and 19, are terrible threatenings to sinners in Zion :
Then in the verses that follow are gracious promises to the
godly.

Our text is part of what is said in thi3 chapter to sinners in
Zion. In verse 10, it is said, " Now will I i-ise, saith the
Lord ; now will I be exalted, now will I lift up myself." i. e
Now will I arise to execute wrath upon the ungodly ; I will
not let them alone any longer. They shall see that I am not
asleep, and that I am not regardless of mine own honor
u Now will I be exalted." Though they have cast contempt
upon me, yet I will vindicate the honor of my own majesty : I
will exalt myself, and show my greatness, and my awful majes-
ty in their destruction. " Now will I lift up myself ;" now
I will no longer have mine honor to be trampled in the dust by
them : But my glory shall be manifested in their misery.

Inverse 11, the prophet proceeds, "Ye shall conceive
chaff, ye shall-bring forth stubble:" i.e. Ye shall pursue
happiness in ways of wickedness, but you shall not obtain it ;
you are as ground which brings forth no fruit, as if only chaff
were sowed in it; it brings forth nothing but stubble, which
is fit for nothing but to be burned.

It seems to have been the manner in that land where the
corn grew very rank, when they had reaped the wheat, and
gathered it off from the ground, to set fire to the stubble ;
which is alluded to here ; and therefore it is added, " Your
breath, as fire, shall devour you :" i. e. Your own wicked
speeches, your wickedness that you commit with your breath,
or with your tongues, shall set fire to the stubble and de-
vour it.

Then it follows in verse 12. " And the people shall be as
the burnings of lime." As they are wont to burn lime in a
great and exceeding fierce fire, till stones, and bones, and oth-
er things are burnt to lime ; so shall the wicked be burnt in
the fire of God's wrath. "As thorns cut up shall they be

SURPRISE HYPOCRITES. 15*

burnt in the fire :" As briers and thorns are the incumbrance
and curse of the ground where they grow, and are wont to be
burnt ; so shall it be with the wicked that are among God's
people and grow in God's field. Heb. vi. 7, 8. For the earth
which drinketh in the rain that cometh oft upon it, and bring*
eth forth herbs meet for them by whom it is dressed, receiv-
eth blessing from God : But that which beareth thorns and
briers, is rejected, and is nigh unto cursing ; whose end is to
be burned."

Then it follows in verse 13. "Hear ye that are afar off.
what I have done ; and ye that are near, acknowledge my
might." This implies that God will, by the destruction of
ungodly men, manifest his glory very publicly, even in the
sight of the whole world, both in the sight of those that are
near, and of those that are afar off." " Acknowledge my
might." Which implies that God will execute wrath upon
ungodly men, in such a manner as extraordinarily to show forth
his great and mighty power. The destruction and misery of
the wicked will be so dreadful that it will be a dreadful mani-
festation of the omnipotent power of God, that he can execute
so dreadful misery; agreeably to Rom.ix. 22. " What if God,
willing to show his wrath, and to make his power known, en-
dured with much long suffering the vessels of wrath, fitted to
destruction."

Next follow the words of the text : " The sinners in Zion
are afraid : .Fearfulness hath surprised the hypocrites : Who
among us shall dwell with the devouring fire ? Who amongst
us shall dwell with everlasting burnings I" The sense of the
text is, That the time will come when fearfulness will sur-
prise the sinners in Zion ; because they will know, that they
are about to be cast into adevouring fire, which they must suf-
fer for ever and ever, and which none can endure. This I
shall make the subject of my present discourse ; and shall
particularly speak upon the subject,

1. By inquiring, who are sinners in Zion ?

2. By showing how fearfulness will hereafter surprise
hem.

\s6 FEARFULNESS WHICH WILL

3. By insisting on those reasons of this fear and surprise;
which are mentioned in the text.

4. By showing why sinners in zion will be especially sur-
prised with fear.

I. It may be inquired, who are the sinners in Zion ?

I answer, That they are those who are in a natural condition
among the visible people of God. Zion, or the city of David
of old, was a type of the church ; and the church of God in
scripture is perhaps more frequently called by the name of„
Zion than by any other name. And commonly by Zion is
meant the true church of Christ, or the invisible church of
true saints. But sometimes by this name is meant the visi-
ble church, consisting of those who are outwardly, by profes-
sion and external privileges, the people of God. This is in-
tended by Zion in this text.

The greater part of the world are sinners : Christ's flock
is, and ever hath been but a little flock. And the sinners of
the world are of two sorts : There are those that are visibly of
Satan's kingdom, who are without the pale of the visible
church. Such are all who do not profess the true religion,
nor attend the external ordinances of it. Beside these there
are the sinners in Zion. Both are objects of the displeasure
and wrath of God ; but his wrath is more especially manifest-
ed in scripture against the latter. Sinners in Zion will have
by far the lowest place in hell. They are exalted nearest to
heaven in this world, and they will be lowest in hell in another.
The same is meant in the text, by hypocrites, as sinners in Zi-
on. Sinners in Zion are all hypocrites ; for they make a pro-
fession of the true religion ; they attend God's ordinances,
and make a show of being the worshippers of God ; but all is
in hypocrisy ...I now hasten as was proposed,

II. To show how fearfulness will hereafter surprise sin-
ners in Zion.

1. They will hereafter be afraid. Now many of them
Bteem to have little or no fear. They are quiet and secure

surprise hypocrites. isr

Nothing will awaken them : The most awful threatenings
and the loudest warnings do not much move them. They are
not so much moved with them, hut that they can eat, and
drink, and sleep, and go about their worldly concerns without
much disturbance. But the time will come, when the hard-
est and most stupid wretches will be awakened. Though
now preaching will not awaken them, and the death of others
will not make them afraid ; though seeing others awakened
and converted will not much affect them ; though they can
stand all that is to be heard and seen in a time of general out-
pouring of the Spirit of God, without being much moved ; yet
the time will come, when they will be awakened, and fear will
take hold of them. They will be afraid of the wrath of God :
However senseless they be now, they will hereafter be sensi-
ble of the awful greatness of God, and that it is a fearful thing
to fall into his hands.

2. They will be surprised with fear. This seems to im-
ply two things ; viz. the greatness of their fear, and the sud-
denness of it.

(1.) The greatness of their fear. Surprise argues an
high degree of fear. Their fears will be to the degree of as-
tonishment. Some of the sinners in Zion arc somewhat
afraid now : They now and then have some degree of fear.
They are not indeed convinced that there is such a place as
hell ; but they are afraid there isi They are not thoroughly
awakened ; neither are they quite easy. They have at certain
times inward molestations from their consciences ; but they
have no such degrees of fear, as to put them upon any thor-
ough endeavors to escape future wrath.

However, hereafter they will have fear enough, as much,
and a great deal more than they will be able to stand under.
Their fear will be to the degree of horror ; they will be hor-
ribly afraid ; and terrors will take hold on them as waters.
Thus we read of " their fear coming as a desolation, and of
distress and anguish coming upon them ;" Prov. i. 27. It is
also very emphatically said of the wicked, that "trouble and

!58 FEARFULNESS WHICH WILL

anguish shall prevail against him, as a king ready to the bat-
tle." Job xv. 24.

The stoutest heart of them all will then melt with fear.
The hearts of those who are of a sturdy spirit, and perhaps
scorn to own themselves afraid of any man, and are even
ashamed to own themselves afraid of the wrath of God, will
then become as weak as water, as weak as the heart of a little
child. And the most reserved of them will not be able to
hide his fears. Their faces will turn pale ; they will appear
with amazement in their countenances ; every joint in them
will tremble ; all their bones will shake ; and their knees
will smite one against another ; nor will they be able to re-
frain from crying out with fear and rending the air with the
most dismal shrieks,

(2.) They will be suddenly seized with fear. The sinners
in Zion often remain secure, till they are surprised, as with a
cry at midnight. They will be, as it were, awakened out of
their secure sleep in a dismal fright. They will see an unex-
pected calamity coming upon them ; far more dreadful than
they were aware of, and coming at an unexpected season.

With respect to the time when the wicked shall be thus
surprised with fear ;

1 . It is often so on a death bed. Many things pass in their
life time, which one would think might well strike terror into
their souls ; as when they see others die, who are as young as
they, and of like condition and circumstances with themselves,
whereby they may see how uncertain their lives are, and how
unsafe their souls. It may well surprise many sinners, to
consider how old they are grown, and are yet in a Christless
state ; how much of their opportunity to get an interest in
Christ is irrecoverably gone, and how little remains ; also
how much greater their disadvantages now are, than they
have been. But these things do not terrify them : As age in-
creases, so do the hardness and stupidity of their hearts grow
upon them.

But when death comes, then the sinner is often filled with
astonishment. It may be, when he is first taken sick, he has

SURPRISE HYPOCRITES. I5.S|

great hope that he shall recover ; as men are ready to flatter
themselves -with hopes, that things will be as they fain would
have them. But when the distemper comes to prevail much
upon him, and he sees that he is going into eternity ; when
he sees that all the medicines of physicians are in vain, that
all the care and endeavors of friends are to no purpose, that
nothing seems to help him, that his strength is gone, that his
friends weep over him, and look upon his case as desperate j
when he sees, by the countenance and behavior of the physi-
cian, that he looks upon his case as past hope, and perhaps
overhears a whispering in the room, wherein his friends sig-
nify one to another, that they look upon it that he is struck
with deach, or wherein they tell one another, that his extreme
parts grow cold, that his countenance and manner of breath-
ing, and his pulse, show death, and that he begins to be in a
cold death sweat ; and when perhaps, by and by, some one
thinks himself bound in duty and faithfulness to let him know
the worst, and therefore comes and asks him whether or no

he be sensible that he is a dying Then how doth fearfulness

surprise the sinner in Zion ! How doth his heart melt with
fear ! This is the thing which he feared ever since he was
taken sick ; but till now he had hope that he should recover.
The physician did not speak ; or if he despaired, he spoke of
such and such medicines as being very proper ; and he hop-
ed that they would be effectual ; and when these failed, he
changed his medicines, and applied something new : Then
the sinner hoped that that would be effectual. Thus, al-
though he constantly grew worse and worse, still he hoped to
recover.

At the same time he cried to God to spare him, and made
promises how he would live, if God would spare him ; and he
hoped that God would hear him. He observed also that his
friends, and perhaps the minister, seemed to pray earnestly
for him ; and he could not but hope that those prayers would
be answered, and he should be restored. But now how doth,
his heart sink and die within him ! How doth he look about
with a frighted countenance ! How quick is the motion of his

160 FEARFULNESS WHICH WILL

eye, through inward fear ! And how quick and sudden are all
his motions ! What a frightful hurry doth he seem to be in 1
How doth every thing look to him when he sees pale grim
death staring him in the face, and a vast eternity within a few
hours or minutes of him !

It may be, he still struggles for a little hope ; he is loth to
believe what is told him ; he tells those who tell him that he
is a dying, that he hopes not ; he hopes that they are more
affrighted than they need be ; he hopes that those symptoms
arise from some other cause ; and, like a poor drowning man,
he catches at slender and brittle twigs, and clinches his hands
about whatever he sees within his reach.

But as death creeps more and more on him, he sees his
twigs break, all his hopes of life fail, and he sees he must die.
Ol there is nothing but death before him ! He hath been
hoping ; but his hopes are all dashed ; he sees this world,
and all that belongs to it, are gone. Now come the thoughts
of hell into his mind with amazement. O ! how shall he go
out of the world ? He knows he hath no interest in Christ ;
his sins stare him in the face. O the dreadful gulf of eterni-
ty ! He had been crying to God, perhaps since he was sick, to
save him ; and he had some hope, if it were his last sickness,
that yet God would pity him, and give him pardoning grace
before he should die. He begged and pleaded, and he hoped
that God would have pity on his poor soul. At the same
time he asked others to pray for him, and he had been look-
ing day after day for some light to shine into his soul. But,
alas ! now he is a dying, and his friends ask him, how death
appears to him ? Whether any light appear ? Whether
God have not given him some token of his favor ? And he an-
swers, No, with a poor, faultering, trembling voice, if he be
able to speak at all : Or if his friends ask a signal of hope, he
can give none.

Now death comes on him more and more, and he is just
on the brink of eternity. Who can express the fear, the mis-
givings, the hangings back, and the horrible fright and amaze-
ment, that his soul is the subject of ? Some who, in such cir-

SURPRISE HYPOCRITES. 161

cumstances, have been able to speak, have been known to cry-
out, O eternity ! eternity ! And some, Ola thousand worlds
for an inch of time I O if they might but live a little while longer !
But it must not be ; go they must. They feel the frame of
nature dissolving, and perceive the soul is just a going ; for
sometimes the exercise of reason seems to hold to the last.

What, in such a case, is felt in the soul, in those last mo-
ments, when it is just breaking its bands with the body, about
to fetch its leap, and is on the edge of eternity, and the very-
brink of hell, without any Saviour, or the least testimony of
of divine mercy : I say, what is sometimes felt by Christless
souls in these moments, none can tell ; nor is it within the
compass of our conception.

2. The misery of the departed soul of a sinner, besides
what it now feels, consists in a great part in amazing fears of
what is yet to come. When the union of the soul and body is
actually broken, and the body has fetched its last gasp, the
soul forsakes its old habitation, and then falls into the hands
of devils, who fly upon it, and seize it more violently than ever
hungry lions flew upon their prey. And with what horror
will it fall into those cruel hands !

If we imagine to ourselves the dreadful fear with which a
lamb or kid falls into the paws of a wolf, which lays hold of it
with open mouth ; or if we imagine to ourselves the feeling
of a little child, that hath been pursued by a lion, when it is
taken hold of, and sees the terrible creature open his devour-
ing jaws to tear it in pieces; or the feeling of those two and
forty children, who were cursed by Elisha, when they fell in-
to the paws of the bears that tear them in pieces : I say, if we
could have a perfect idea of that terrorand astonishment which
a little child has in such a case, yet wc should have but a feint
idea of what is felt in the departing soul of a sinner, when it
falls into the hands of those cruel devils, those roaring lions,
which then by hold of it !

And when the poor soul is carried to hell, and there is tor-
mented, and suffers the wrath of the Almighty, and is over-
whelmed and crushed with it, it will also be amazed with the
Vol. VIII. W

162 TEARFULNESS WHICH WILL

apprehensions of what shall yet remain. To think of an eter-
nity of this torment remaining, O how will it fill, and over-
bear, and sink down the poor soul ! How will the thought of
the duration of this torment without end cause the heart to
melt like wax! How will the thought of it sink the soul into
the bottomless pit of darkness and gloominess! Even those
proud and sturdy spirits, the devils, do tremble at the thoughts
of that greater torment which they are to suffer at the day of
judgment. So will the poor damned souls of men. They
will already have vastly more than they will be able to bear :
How then will they tremble at the thought of having their
misery so vastly augmented 1

Persons sometimes in this world are afraid of the day of
judgment. If there be an earthquake, or if there be more
than common thunder and lightning, or if there be some unu-
sual sight in the heavens, their hearts are ready to tremble for
fear that the day of judgment is at hand. O how then do the
poor souls in hell fear it, who know so much more about it,
who know by what they feel already, and know certainly, that
whenever it comes they shall stand on the left hand of the
Judge, to receive the dreadful sentence ; and that then they,
in both soul and body, must enter into those everlasting burn-
ings which are prepared for the de\il and his angels, and who
probably know that their misery is to be an hundred fold
greater than it is now.

3. Fearfulness will surprise them at the last judgment.
When Christ shall appear in the clouds of heaven, and the
last trumpet shall sound, then will the hearts of wicked men
be surprised with fearfulness. The poor damned soul, in ex-
pectation of it, trembles every day and every hour from the
time ol its departure from the body. It knows not, indeed,
when it is to be, but it knows it is to be. But when the alarm
is given in hell, that the day is come, it will be a dreadful
alarm indeed. It will, as it were, fill the caverns of hell with
shrieks ; and when the souls of the damned shall enter into
their bodies, it will be with amazing horror of what is coming.
\nd when they shall lift up their heads out of their graves.

SURPRISE HYPOCRITES. 16S

-and shall see the Judge, it will be a most terrible sight. Glad-
ly would they return into their graves again, and hide them-
selves there, if that might be ; and gladly would they return
into hell, their former state of misery, to hide themselves
from this awful sight, if that would excuse them.

So those sinners in Zion, who shall then be found alive on
the earth, when they shall see this sight, will be surprised
with fearfulness. The fear and horror which many poor sin-
ners feel when they are dying, is great, and beyond all that we
can have any idea of ; but that is nothing to the horror that
will seize them when they shall come to see this sight.

There will not be a wicked man upon earth who will be
able to bear it, let him be who he will, let him be rich or poor,
old or young, male or female, servant or master, king or sub-
ject, learned or unlearned, let him be ever so proud, ever so
courageous, and ever so sturdy. There is not one who will
be able at all to support himself; when he shall see this
sight, it will immediately sink his spirit ; it will loose the
joints of his loins ; it will make his countenance more ghastly
than death. The rich captains, and valiant generals and princ-
es, who now scorn to show any fear at the face of any enemy,
who scorn to tremble at the roaring of cannon, will tremble
and shriek when they shall hear the last trumpet, and see
the majesty of their Judge : It will make their teeth to chat-
ter, and make them cry out, and fly to hide themselves in the
caves and rocks of mountains, crying to the rocks and moun-
tains to fall on them, and cover them from the wrath of the
Judge.

Fearfulness will surprise them when they shall be drag-
ged before the judgment seat. The wicked hang back when
they are about to meet death ; but in no measure as they will
hang back when they come to meet their great Judge. And
when they come to stand before the Judge, and are put on his
left hand, fea.rfulness and amazement will surprise them.
The majesty of the Judge will be intolerable to them. His
pure and holy eye, which will behold and search them, and
pierce them through, will be more terrible to their souls a

164 FEARFULNESS WHICH WILL

thousand times than flashes of lightning piercing their hearts.
There will they stand in a trembling expectation, that by and
by they shall hear the words of that dreadful sentence proceed
out of the mouth of Christ : They will have an horrible ex-
pectation of that sentence ; and what shall they do, whither
shall they fly, so as to be out of the hearing of it ? They can-
not shut their ears, so as not to hear it.

Fearfulness will surprise them when the sentence shall
come to be pronounced. At the close of the judgment, that
dreadful doom will be uttered by the Judge , and it will be
the most terrible voice that ever was heard. The sound of
the last trumpet, that shall call men to judgment, will be a
more terrible sound to wicked men than ever they shall have
heard till that time. But the sound of the last sentence will
be much more terrible than that. There will not be one of
all those millions at the left hand, whether high or low, king
or subject, who will be able to support himself at all under the
sound of that sentence ; but they will all sink under it.

Lastly, Fearfulness will surprise them, when they shall
come to see the fire kindle upon the world, in which they are
to be tormented forever. When the sentence shall have been
pronounced, Christ, with his blessed saints and glorious an-
gels, will leave this lower world, and ascend into heaven.
Then will the flames begin to kindle, and fire will probably be
seen coining down from heaven ; and soon will the fire lay
hold of that accursed multitude. Then will their hearts be
surprised with fearfulness ; that fire will appear a dreadful
fire indeed. O what chatterings of teeth, what shakings of
loins, what distortions of body, will there be at that time, when
they shall see, and begin to feel, the fierceness of the flames 1
What shall they do, whither shall they go, to avoid those
flames ? Where shall they hide themselves ? If they creep
into holes, or creep into caves of the earth, yea if they could
creep down to the centre of the earth, it will be in vain ; for
i» wih set on fire the bottoms of the mountains, and burn to
the lowest hell. They will sec no place to fly to, no place to
hide themselves.

SURPRISE HYPOCRITES. 165

Then their hearts will be filled with fearfulness, and will
utterly sink in despair. Thus it shall hereafter be with eve-
ry one that shall then be found to be a sinner, and especially
with sinners in Zion....I come now,

III. To consider those reasons spoken of in the text, why
sinners in Zion will hereafter be thus surprised with fear.

1. Fearfulness will suprise them, because they will know
that they are to be cast into devouring fire. There is nothing
which seems to give one a more terrible idea of torment and
misery, than to think of being cast alive into a fire ; especial-
ly if we conceive of the senses remaining quick, and not be-
numbed by the fire. The wicked will hereafter have that to
make them afraid, that they are not only to be cast into a fire,
but into devouring fire ; which implies, that it will be a fire
of extraordinary fierceness of heat, and before which nothing-
can stand.

The fire into which men are to be cast is called a. furnace
of fire. Furnaces are contrived for an extreme degree of
heat, this being necessary for the purposes for which they are
designed, as the running and refining of metals, and the melt-
ing of things into glass. The fire of such earthly furnaces
may be called devouring fire, as the heat of some of them is
such, that in them even stones will presently be dissolved.
Now, if a person should be brought to the mouth of such a fur-
nace, and thei-e should see how the fire glows, so as presently
to make every thing cast into it, all over white and bright with
fire, and at the same time should know that he was immedi-
ately to be cast into this furnace, would not fearfulness sur-
prise him ?

In some Heathen countries, the manner of disposing of
dead bodies is to dig a great pit, to put in it a great quantity
of fuel, to put the dead bodies on the pile, and to set it on fire.
This is some image of the burning of dead souls in the pit of
hell. Now, if a person were brought to the edge of such a
pit, all filled with glowing flames, to be immediately cast into
it, would it not surprise the heart with fearfulness ':

166 FE.VRFULNESS WHICH WILL

The (limes of a very great fire, as when an house is all or:
fire, give one some idea of the fierceness of the wrath of God :
Such is the rage of the flumes. And we see that the greater
a fire is, the fiercer is its heat in every part ; and the reason
is, because one part heats another. The heat in a particular
place, besides the heat which proceeds out of the fuel in that
place, is increased by the additional heat of the fire all around
it. Hence Ave may conceive something of what fierceness
that fire will be, when this visible world shall be turned into
one great furnace. That will be devouring fire indeed. Such
will be the heat of it, that, as the apostle says, " the elements
shall melt with fervent heat," 2 Pet. iii. 10.

Men can artificially raise such a degree of heat with burn-
ing glasses, as will quickly melt the very stones and sand.
And it h probable that the heat of that great fire which will
burn the world, will be such as to melt the rocks, and the very
ground, and turn them into a kind of liquid fire : So that the
•whole world will probably be converted into a great lake, or
liquid globe of fire, a vast ocean of fire, in which the wicked
shall be overwhelmed. It will be an ocean of fire, which will
always be in a tempest, in which the wicked shall be tossed to
'aid fro, having no rest day nor night, vast waves or billows of
fire continually rolling over their heads.

But all this will be only an image of that dreadful fire of
the wrath of God, which the wicked shall at the same time
suffer in their souls'. We read in Rev. xix. !5, of "the fierce-
ness and wrath of Almighty God." This is an extraordinary
expression, carrying a terrible idea of the future misery of the
wicked. If it had been only said the wrath of God, that would
have expressed what is dreadful. If the wrath of a king be as
the roaring of a iion, what is the wrath of God ? But it is not
only said the, wrath of God, but ihrjicrccness and wrath of God,
or the rage of his wrath ; and not only so, but the fierceness
and wrath of Almighty God. O what is that ! The fierce-
ness and rage or fury of Omnipotence ! Of a Being of infi-
nite strength 1 What an idea doth that give of the state of
those worms that suffer the fierceness and wrath of such an

SURPRISE HYPOCRITES. 167

Almighty Being ! And is it any wonder that fearfulness sur-
prises their hearts, when they see this about to be executed
upon them ?*

2. Another reason given in the text, why fearfulness will
hereafter surprise sinners, is, that they will be sensible that
this devouring fire will be everlasting. If a man were brought
to the mouth of a great furnace, to be cast into the midst of
it, if at the same time he knew he should suffer the torment'
of it but for one minute, yet that minute would be so terri-
ble to him, that fearfulness would surprise and astonish him.
How much more, if he were to be cast into a fire so much
fiercer, as the fire in which wicked men are hereafter to be
tormented ! How much more terrible would the minute's
suffering be !

But if the thought of suffering this devouring fire for one
minute would be enough to fill one with such surprising fear-
fulness, what fearfulness will seize them, when they shall
know that they are to bear it, not for one minute, nor for one
day, nor for one year, nor for one age, nor for two ages, nor
for an hundred ages, nor for ten thousand or million ages, one
after another, but for ever and ever, without any end at all,
and never, never be delivered !

They shall know, that the fire itself will be everlasting
fire, fire that shall never be quenched. Mark ix. 43, 44. " To
go into hell, into the fire that never shall be quenched ; v, here
their worm dieth not, and the fire is not quenched." And
they shall know that their torment in that fire never will have
an end, Rev. xiv. 10, 11. They shall know that they shall
for ever be full of quick sense within and without ; their
heads, their eyes, their tongues, their hands, their feet, their
loins, and their vitals, shall for ever be full of glowing, melt-
ing fire, fierce enough to melt the very rocks and elements ;
and also that they shall eternally be full of the most quick and
lively sense tc feel the torment.

They shall know that they shall never cease restlessly to
plunge and roll in that mighty ocean of fire. They shall know
vhat those billows of fire, which are greater than the greatest

168 TEARFULNESS WHICH WILL

mountains, will never cease to roll over them, are following
one another for ever and ever.

At the same time they will have a more lively sense oi
eternity than we ever can have here. We can have but a lit-
tle sense of what an eternal duration is ; and indeed none can
comprehend it ; it swallows up all thought and imagination :
If we set ourselves to think upon it, we are presently lost.
But they will have another and far clearer sense of it than we
have. O how vast will eternity appear to them, when they
think of spending it in such burnings ! This is another reason
that fearfulness will surprise them. The thoughts of eterni-
ty will always amaze them, and will sink and depress them to
a bottomless depth of despair.

S. The third reason given in the text, why fearfulness
will surprise them at the apprehension of this punishment, is,
that they will know that they shall not be able to bear it.
When they shall see themselves going into that devouring
fire, they will know that they are not able to bear it. They
will know that they are not able to grapple with the fierceness
and rage of those flames ; for they will see the fierceness of
the wrath of God in them ; they will see an awful manifesta-
tion of Omnipotence in the fuiy of that glowing furnace. And
in those views their hearts will utterly fail them ; their hands
will not be strong, nor their hearts endure. They will see
that their strength is -weakness ; they will know that they
will not be able to grapple with such torments, and that they
can do nothing in such a conflict.

When they shall have come to the edge of the pit, and of
the burning lake, and shall look into the furnace, then they
will cry out with exclamations like these : O ! what shall I
do ? How shall I bear the torments of this fire ? How can I
endure them ? Who can endure ? Where is the man so stout-
hearted, where is the giant of such strength and such cour-
age, that he can bear this ? O ! what shall I do ? Must I be
cast in thither ? I cannot bear it ; I can never endure it. O
that I could return to my first nothing ! How cm I endure it
one moment ? How much less can I endure it for ever and

SURPRISE HYPOCRITES. 169

ever ? And must I bear it forever ? What ! Forever and ev-
er, without any end, and never find any refuge, never be suf-
fered to return to my first nothing, and be no nearer to the
end of these sufferings alter millions of ages ? O what dismal
shrieks, and shaking of loins, and gnashing of teeth, will there
be then ! No wonder that fearfulness willthen surprise the
wicked.

I come now,

IV. To show, why it will be especially thus with the sin-
ners in Zion, or sinners that dwell among God's visible peo-
ple, who sit under the preaching of the gospel, and have the
offers of a Saviour, and yet accept not of him, but remain in
an unconverted state.

There will hereafter be a very great difference between
them and other sinners ; a great difference between the most
painted hypocrite of them all, and the drunkards, the adulter-
ers, the Sodomites, the thieves, and murderers among the
Heathen, who sin against only the light of nature. The fear-
fulness which will surprise them, although it will be very
dreadful, yet will be in no measure so amazing and horrible,
as that which will seize the sinners in Zion. That fierceness
and wrath of Almighty God, which they will suffer, will be
mild and moderate in comparison with that which the sinners
in Zion will suffer.

The wrath of God is in his word manifested against the
wicked Heathens ; but it is ten times as much manifested
against those sinners who make the profession and enjoy the
privileges of the people of God ; and yet remain enemies to
God. Both the Old Testament and the New are full of ter-
rible denunciations against such. Read the books of Moses,
and read the prophets, and you will find them full of dreadful
threatenings against such. Read over the history of Christ's
life, and the speeches which he made when upon earth ; there
you will see what woes and curses he frequently denounced
against such. How often did he say, that it should be more
tolerable for Sodom and Gomorrha in the dav of judgment,
Vol. VIII. X

170 FEARFULNESS WHICH WILL

than for the cities in which most of his mighty works vers?
done ! Read over the history of the Acts of the Apostles, and
their epistles ; there you will find the same. It is the sinners
in Zion, or hypocrites, that are always in scripture spoken of
as the people of God's wrath : Isa. x. 6. " I will send him
against an hypocritical nation, against the people of my wrath
will I give him a charge, to take the spoil."

Now, the reasons of this are chiefly these :

1. That they sin against so much greater light. This is
often spoken of in scripture, as an aggravation to the sin and
wickedness of sinners in Zion. He that knows not his Lord's
will, and doeth it not, is declared not to be worthy of so many
stripes, as he who, being informed of his Lord's will, is in
like manner disobedient. If men be blind, they have com-
paratively no sin ; but when they see, when they have light to
know their duty, and to know their obligation, then their sin is-
great, John ix. 41. When the light that is in a man is dark-
ness, how great is that darkness ! And when men live in wick-
edness, in the midst of great light, that light is like to be the
blackness of darkness indeed.

2. That they sin against such professions and vows. The
Heathens never pretended to be the worshippers of the true
God. They never pretended to be Christ's disciples ; they
never came under any covenant obligations to be such. But
this is not the case with sinners in Zion. Now, God highly-
resents falsehood and treachery. Judas, who betrayed Christ
with a kiss, was a greater sinner, and much more the object
of God's wrath, than Pilate, who condemned him to be cruci-
fied, and was his murderer.

3. That they sin against so much greater mercy. They
have the infinite mercy of God, in giving his own Son, often
set before them : They have the dying love of Christ repre-
sented to them : They have this mercy, this glorious Saviour,
his blood and righteousness, often offered to them : They
have a blessed opportunity to obtain salvation for their souls ;
a great price is put into their hands to this end : They have

SURPRISE HYPOCRITES. in

that precious treasure, the holy scriptures, and enjoy Sabbaths,
and sacraments, and the various means of grace : But all
these means and advantages, these opportunities, offers, mer-
cies, and invitations, they abuse, neglect, despise, and reject.

But there is no wrath like that which arises from mercy
abused and rejected, When mercy is in this way turned in-
to wrath, this is the fiercest wrath ; in comparison with this,
other wrath is cool.

Sinners in Zion, beside their fall by the first Adam, have
a fall also by the second: He is a stone of stumbling and a
rock of offence, at which they stumble and fall ; and there is
no fall like this ; the fall by the first Adam is light in compar-
ison with it.

On these accounts, whenever we see the day of judgment,
as every one of us shall see it, we shall easily distinguish be-
tween the sinners in Zion and other sinners, by their shriller
cries, their louder, more bitter, and dolorous shrieks, the
greater amazement of their countenances, and the more dis-
mal shaking of their limbs, and contortions of their bodies.

I shall conclude with an earnest exhortation to sinners
in Zion, now to fly from the devouring fire and everlasting
burnings.

You sinners who are here present, you are the very per-
sons spoken of in the text ; you are the sinners in Zion. How
many of these people of God's wrath are there sitting here
and there in the seats of this house at this time ? You have
often been exhorted to fly from the wrath to come. This de-
vouring fire, these everlasting burnings, of which we have
been speaking, are the wrath to come. You hear to day of
this fire, of these burnings, and of that fearfulness which will
seize and surprise sinners in Zion hereafter ; and O what rea-
son have you of thankfulness that you only hear of them, that
you do not as yet feel them, and that they have not already
taken hold of you ! They are, as it were, following you, and
coming nearer and nerer every day. Those fierce flames are,
i:s it were, already kindled in the wrath of God ; yea, the

172 TEARFULNESS WHICH WILL

fierceness and wrath of Almighty Got! burn against you ; lti3
ready for you : That pit is prepared for you, with fire and
much wood, and the wrath of the Lord, as a stream of brim-
stone, doth kindle it.

Lot was with great urgency hastened out of Sodom, and
commanded to make haste, and fly for his life, ar.d escape to
the mountains, lest he should be consumed in those flames
which burned up Sodom and Gomorrah. But that burning
was a mere spark to that devouring fire, and those everlast-
ing burnings, of which you are in danger. Therefore im-
prove the present opportunity.

Now, Gor! is pleased again to pour out his spirit upon us ;
and he is doing great things among us. God its indeed come
again, the same great God who so wonderfully appeared
among us some years ago, and who hath since, for our sins,
departed from us, left us so long in so dull and dead a state,
and hath let sinners alone in their sins ; so that there have
been scarcely any signs to be seen of any such work as conver-
sion : That same God is now come again ; he is really come
in like manner, and begins, as he did before, gloriously to
manifest his mighty power, and the riches of his grace. He
brings sinners out ot darkness into marvellous light. He res-
cues poor captive souls out of the hands of Satan ; he saves
persons from the devouring fire ; he plucks one and another
as brands out of the burnings ; he opens the prison doors, and
knocks off their chains, and brings out poor prisoners ; he is
now working salvation among us from this very destruction of
which you have now heard.

Now, now, then, is the time, now is the blessed opportuni-
ty to escape those everlasting burnings. Now God hath again
set open the same fountain among us, and gives one more
happy opportunity for souls to escape. Now he hath set open
a wide door, and he stands in the door way, calling and beg-
ging with a loud voice to the sinners of Zion : Come, saith
he to me, come, fly from the wrath to come ; here is a refuge
for you ; fly hither for refuge ; lay hold on the hope set be-»
f6re you.

SURPRISE HYPOCRITES. 173

A little while ago, it was uncertain whether we should ever
see such an opportunity again. If it had always continued
as it hath been for five or six years past, almost all of you
would surely have gone to hell ; in a little time tearfulness
would have surprised you, and you would have been cast into
that devouring fire, and those everlasting burnings. But in
infinite mercy God gives another opportunity ; and blessed
are your eyes, that they see it, if you did but know your own
opportunity.

You have had your life spared through these six years past,
to this very time, to another outpouring of the Spirit. What
would you have done, if you had died before it came? How
doleful would your case have been ! But you have reason to
bless God that it was not so, and that you are yet alive, and
now again see a blessed day of grace. And will you not im-
prove it ! Have you not so much love to your poor souls, as
to improve such an opportunity as this ?

Some, there is reason to think, have lately fled for refuge
to Christ ; and will you be willing to stay behind still, poor
miserable captives, condemned to suffer for ever in the lake
of fire? Hereafter you will see those of your neighbors and
acquaintance, who are converted, mounting up as with wings,
with songs of joy, to meet their Lord ; and if you remain un-
converted, you at the same time will be surprised with fear,
and horror will take hold of you, because of the devouring fire,
and the everlasting burningSi

It is an awful thing to think of, that there are now some
persons in this very congregation, here and there, in one seat
and another, who will be the subjects of that very misery of
which we have now heard, although it be so dreadful, although
it be so intolerable, and although it be eternal ! There are
probably some now hearing this sermon, whom the rest of the
congregation will, at the day of judgment, see among the dev-
ils, at the left hand of the Judge. They will see their fright-
ed ghastly countenances ; they will see them wring their
hands, and gnash their teeth, shrieking and crying out.

174 FEARFULNBSS WHICH WILL

Now we know not their names, we know not what seats
they sit in, nor where to look for them, nor whom to pitch up-
on. But God knowe-.Ii their names, and now seeth and know-
elh what they think, and how much they regard the warnings
which are given them this day. We have not the least reas-
on to suppose any other than that some of you will hereafter
see others entering into glory with Christ, and saints, and an-
gels, while you, with dreadful orror, shall sec the fire begin
to kindle about you. It may be, that the persons are now
blessing themselves in their own hearts, and each one saying
with himself, Well, I do not in, end it shall be I. Every one
here hopes to go to heaven ; none would by any means miss
of it. If any thought th«-y should miss of it, they would be
grcutly amazed. But ai! will not go thither : it will undoubt-
edly be the portion of so ne to toss and tumble forever among
the fiery billows of God's wrath.

It is not to be supposed; b it that there are some here who
will not be in earnest ; let them have ever so good an oppor-
tunity to obtain heaven, they will not thoroughly improve it.
Tell them of hell as often as you will, and set it out in as live-
ly colors as you will, they v\ ill be si ick and slothful ; and they
■will never be likely to obtain ne^ven, while they are sleeping,
and dreaming, and intending, and hoping. The wrath of
God, which pursues them, will take them by the heels ; hell,
that follows after, will overtake them ; tearfulness wrill sur-
prise them, and a tempest will steal them away.

Nor is it to be supposed, that all who are now seeking will
hold out ; some will backslide ; they will be unsteady. If
now they seem to be pretty much engaged, it will not hold.
Times will probably alter by and by, and they, having not ob-
tained grace, there will be many temptations to backsliding,
with which they will comply. The hearts of men are very
unsteady; they are not to be trusted. Men cannot tell how
to have patience to wait upon God ; they are soon discouraged.
Some that are now under convictions may lose them. Per-
haps they will not leave off seeking salvation at once ; but
they will come to it by degrees. After a while, they will be-

SURPRISE HYPOCRITES. IT 5

gin to hearken to excuses, not to be quite so constant in duty j
they will begin to think that they need not be quite so strict ;.
they will say to themselves, they see no hurt in such and such
things ; they see not but they may practise them without any,
or to be sure, great guilt. Thus giving way to tempta-
tions, and hearkening to excuses, they will by degrees lose
their convictions, and become secure in sin.

There were some who were guilty of backsliding, the last-
time of the revival of religion among us. While the talk up-
on religious subjects was generally kept aiive, they continued
to seek ; but when this began to abate, and they saw others
less ze tlous than they had been, and especially when they saw
some miscarriages of professors, they began to grow more
careless, to seek less earnestly, and to plead these things as an
excuse. And they are left behind still ; they are to this day
in a miserable condemned state, in danger of the devouring
fire, and of everlasting burnings ; in twice so dangerous a
state as they were in before they were awakened ; and God
only knows what will become of them. And as it was then,
so we dread it will be now.

Some who are now here present in a natural condition, are
doubtless near death ; they have not long to live in the world ;
and if they seek in a dull way, or if after they have sought for
a while, they are guilty of backsliding, death will come upon
them long enough before there will come such another oppor-
tunity. When they leave off seeking, it will not be without a
design of seeking again some time or other; but death will
be too quick for them. It is not the manner of death to wait
upon men, while they take lime to indulge their sloth, and
gratify their lusts. When his appointed time comes, he will
do his work. Will you put off in hopes of seeing another
such time seven years hence ? Alas ! how many of those who
are now in a natural condition may be in hell before another
seven years shall have elapsed !

Therefore now let every one look to himself. It is for
your own soul's salvation. If you be foolish, and will not
hearken to counsel, will not improve the opportunity when kfc

176 TEARFULNESS WHICH WILL

is given you, and will not enter into such an open door, you
alone must bear it. If you shall miss this opportunity, and
quench your convictions now, and there shall come another
time of the outpouring of the Spirit, you will be far less likely
to have any profit by it ; as we see now God chiefly moves on
the hearts of those who are very young, who are brought for-
ward upon the stage of action since the last outpouring of the
Spirit, who were not then come to years of so much under-
standing, and consequently not so much in the way of the in-
fluences of the Spirit. As to those who were grown up, and
had convictions then, and quenched them, the most of these
are abundantly more hardened, and seem to be more passed
over. So it will probably be with you hereafter, if you miss
this opportunity, and quench the convictions of the Spirit
which you have now.

As to you who had awakenings the last time of the out-
pouring of the Spirit, and have quenched them, and remain to
this day in a natural condition, let me call upon you also now
that God is giving you one more such opportunity. If passing
in impenitence through one such opportunity hath so harden-
ed you, and hath been such a great disadvantage to you, how
sad will your case be, if you shall now miss another 1 Will
you not now thoroughly awake out of sleep, bestir yourselves
for your salvation, and resolve now to begin again, and never
leave off more ? Many fled for refuge from the devouring fire
before, and you were left behind. Others have fled for refuge
now, and still you are left behind ; and will you always re-
main behind ? Consider, can you dwell with devouring fire !
Can you dwell with everlasting burnings ? Shall children,
babes and sucklings, go into the kingdom of God before ycu ?

How will you hereafter bear to see them coming and sit-
ting down with Abraham, Isaac, and Jacob, in the kingdom of
God, when yourselves are thrust out, and arc surprised with
fearlulncss at the sight of that devouring fire, unci those ever-
lasting burnings, into which you are about to be cast ? Take
heed lest a like threatening be fulfilled upon you with that
which, wc have in Numb. ariy. 22, 23. " ilecause all those

SURPRISE HYPOCRITES. m

men which have seen my glory, and my miracles which I did
in Egypt, and in the wilderness, and have tempted me now
these ten times, and have not heark.ned to my voice ; surely
they shall not see the land which I sware unto their fathers ;
neither shall any of them that provoked me see it." Togeth-
er with verse 31. " But your little ones, which ye said should
be a prey, them will I bring in, and they shall know the landt
which ye have despised."

Vol. VUr.

SERMON XXIII.

The Sin and Folly of depending on Future Time,

PROVERBS xxvii. I.

BOAST NOT THYSELF OF TOMORROW ; FOR THOU KNOWEST-
NOT WHAT A DAY MAY BRING FORTH.

1 HE design of the wise man in this book of Proverbs,
is to give us the precepts of true wisdom, or to teach us how
to conduct ourselves wisely in the course of our lives. Wis-
dom very much consists in making a wise improvement of
time, and of the opportunities we enjoy. This is often in,
scripture spoken of, as a great part of true wisdom ; as Deut.
xxxii. 29. " O that they were wise, that they understood this,
that they would consider their latter end 1" And, Psalm xc. 12.
"Teach us so to number our days, that we may apply our
hearts unto wisdom." So the wisdom of the wise virgins is
represented as consisting much in this, that they improved the
proper season to buy oil.

Therefore the wise man in these books of Proverbs and
Ecclesiastes, agreeably to his design, insists on this part of
•wisdom. He tells us the advantage of seeking Christ early -

FOLLY OF PROCRASTINATION. r79

Frov. viii. 17. And advises us to do what our hand find=
eth to do, with our might : Eccles. ix. 10. He advises
young people to remember their Creator in the days of their
youth, while the evil days come not, in which they shall say
they have no pleasure ; Eccles. xii. 1. So here in the text he

advises us to a wise improvement of the present season

In the words are two things to be particularly observed.

1. The precept not to boast of tomorrow ; i. e. not to
speak or act as though it were our own. It is absurd for men
to boast of that which is not their own. The wise man would
not have us behave ourselves as though any time were ours
but the present. He that boasts of tomorrow, acts as though
he had tomorrow in his possession, or had something whereby
he might depend on it, and call it his own.

2. The reason given for this precept ; for thou know-

EST NOT WHAT A DAY MAY BRING FORTH. It is a good

reason why we should not behave ourselves as though the
morrow were our own, that indeed it is not our own ; we are
not sure of it ; we have no hold of future time ; we know not
whether we shall see the morrow : Or if we do know that we
shall see it, we know not what we shall see on it.

DOCTRINE.

We ought to behave ourselves every day as though we had
no dependence on any other day.

In handling this doctrine, I shall (1.) briefly say something
which may be needful to prevent misunderstanding. (2.)
Show what is implied in this doctrine. (3.) Show when men
behave themselves, as if they had dependence on another day.
(4.) Show why this should be avoided.

I. To prevent a misunderstanding of the doctrine, I ob-
serve to you, that it is not meant, that we should in every re-
spect behave as though we knew or concluded that we should

180 FOLLY OF PROCRASTINATION.

not live another day. Not depending on another day, is a dif-
ferent thing from concluding, that we shall not live another
day. We may have reason for the one, and not for the other.
We have good reason not to depend on another day, but we
have no reason to conclude, that we shall not live another day.
We may have no reason to depend upon another day, and so
that may be one extreme. On the other hand, neither may
we have any reason to depend upon it that we shall not enjoy
another day, and therefoie that may be another extreme.

In some respects we ought to carry ourselves, as though
we knew we should not live another day, and should improve
every day as if it were the last. Particularly, we should live
every day as conscientiously and as holily as if we knew it were
the last. We should be as careful every day to avoid all sin,
as if we knew that that night our souls should be required of
us. We should be as careful to do every duty which God re-
quires of us, and take as much care that we have a good ac-
count to give to our Judge, of our improvement of that day, as
if we concluded that we must be called to give an account be-
fore another day.

But in many other respects, we are not obliged to behave
ourselves as though we concluded that we should not live to
another day. If we had reason to conclude that we should not
live another day, some things would not he our duty which
now are our duty. As for instance, in such a case it would
not be the duty of any person to make provision for his tempo-
ral subsistence during another day: To neglect which, as
things now are, would be very imprudent and foolish, as the
consequences would show, if every man were to act in this
manner ; at this rate the whole world would presently mur-
der itself.

If so, it would never be man's duty to plow or sow the
field, or to lay up for winter ; but these things are man's du-
ty ; as Prov. vi. 6. " Go to the ant, thou sluggard, consider
her ways, and be wise : Which, having no guide, overseer, or
ruler, provideth her meat in the summer, and gathered) her-
food in the harvest." And chap. x. 5. &c. " He that gather-

FOLLY OF PROCRASTINATION. 18!

eth in summer is a wise son ; but he that sleepeth in harvest,
is a son that causeth shame." And many other places might
be mentioned.

So, on the other hand, if we were certain that we should
not live another day, some things would be our duty today,
which now are not so. As for instance, it would be proper
for us to spend our time in giving our dying counsels, and in
setting our houses in order. If it were revealed to us, that
we should die before tomorrow morning, we ought to look
upon it as a call of God to us, to spend the short remainder of
our lives in those things which immediately concern our depar-
ture, more than otherwise it would be our duty to do.

But the words of the text, which forbid us to boast of to-
morrow, cannot be extended so far as to signify, that we ought
in all respects to live, as if we knew we should not sec
another day. Yet they undoubtedly mean, that we ought not
to behave ourselves in any respect, as though we depended on.
another day.

I now proceed,

II. To show what is implied in the precept, Boast not thyf
self of tomorrow, or in behaving ourselves every day as though
we had no dependence on any other day. In this precept two
things seem to be forbidden.

1. Boasting ourselves of what shall be on the morrow, or
behaving ourselves as though we depended on particular
things to come to pass in this world, in some future time. As
when men behave themselves, as though they depended on Joe-
ing rich, or promoted to honor hereafter ; or as though tfiey
were sure of accomplishing any particular design another day.
So did the rich man in the gospel, when he did not only prom-
ise himself, that he should live many years, but promised him-
self also, that he should be rich many years. Hence he said
to his soul, that he had much goods laid ufifor many years .

And if men act as though they depended upon i t, that
they should another day accomplish such and such things for
their souls, then may they be said to boast themselves 5 of to-

m FOLLY OF PROCRASTINATION.

morrow, and not to behave themselves as though they dependr
ed on no other day. As when they behave themselves, as
though they depended upon it, that they should at another day
have such and such advantages for the good of their souls ;
that they should at another day have the strivings of God's
spirit ; that they should at another day find themselves dis-
posed to be thorough in seeking their salvation ; that they
should at another day have a more convenient season ; and
that God at another day would stand ready to hear their pray-
ers, and show them mercy.

Or if they act as though they depended upon it that they
should have considerable opportunity on a death bed to seek
mercy; or whatever they promise themselves shall come to
pass respecting them in this world, if they act as depending
en it, they boast themselves of tomorrow.

2. Another thing implied, is our boasting of future time
itself, or acting as though we depended on it, that we should
have our lives continued to see another day. Not only is the
command of God delivered in the text transgressed by those
Yho behave themselves as depending upon it, that they shall
see and obtain such and such things tomorrow ; but by those
who act as depending upon it, that they shall remain in being
in this world tomorrow.

Both these ways of boasting of tomorrow are reproved by
the Apostle James, chapter iv. 13. " Go to now, ye that say,
Today or tomorrow we will go into such a city, and continue
there a year, and buy and sell, and get gain." By promising
themselves that they shall do such and such things, and that
they shall get gain, they boast themselves of what shall come
to pais in such a time. The apostle in the next verse teaches
them, that they ought not to do this, no nor so much as depend
Upon seeing another day, or on having their lives continued.
Verse 14. u Whereas ye know not what shall be on the mor-
row : lor what is your life ? It is even a vapor that appear-
eth for a. little time, and then vanisheth away." And in verse
1,5, he u aches us that both are uncertain and dependent on
the wilLpf God, viz. Whether we shall live another day, and

FOLLY OF PROCRASTINATION/ IS3

if we do, whether such and such things shall come to pass I
"For that ye ought to say, If the Lord will, we shall live;
and do this or that." Therefore he adds in verse 16. " But
now ye rejoice in your boastings : All such rejoicing is evil."

I come now,

III. To show more particularly, when men act as though
they depended on another day.

1. They will do so, if they set their hearts on the enjoy-
ments of this life. I mean not, if they have any manner of
affection to them. We may have some affection to the enjoy-
ments of this world ; otherwise they would cease to be enjoy-
ments. If we might have no degree of rejoicing in them, we
could not be thankful for them. Persons may in a degree
take delight in earthly friends, and other earthly enjoyments.
It is agreeable to the wise man's advice that we should do so.
Eccles. v. 18. " It is good and cimeiy for one to eat and to
drink and to enjoy the good of all his labor that he taketh un-
der the sun."

But by setting our hearts on these things, by placing our
happiness in them, and letting out the current of our affec-
tions a ter them, by turning and fixing our inclinations so
much upon them, that we cannot well enjoy ourselves with-
out them, so that very much of the strength of the faculties of
our minds is employed and taken up ..bout these things, we
show that we have our dependence on another day.

The man who doth thus, acts as though he depended on
another day, yea many other days, in the world : For it is
most evident, that if the enjoyments of this world be of such a
nature that they are not to be depended on for one day more,
they are not worth the setling of our hearts upon them,
or the placing of our happiness in them. We may rejoice in.
the enjoyments of the world, but not in such a manner as to
place the rest of our souls in them. As the apostle satin, we
should rejoice in them, as though we rejoiced not, 1 Cor.,
vii. 30. So that if this joy should fall, our stock may hold
good ; and in this case we must behave ourselves only as if

184 FOLLY OF PROCRASTINATION.

-vve had lost a small stream of joy, but still had the fountain in
full possession. We should conduct ourselves as those who
have not the foundation of their joy shaken, though some ap-
purtenances have failed. Our happiness as to the body of it.
if I may so speak, should yet stand as on an immoveable
foundation.

They who exceedingly rejoice, and are very much pleased
and elated with the enjoyments of the world, certainly behave
themselves as though they had much dependence on their con-
tinuance for more than one or two days more.

They that addict themselves to vain mirth, and lead a jo-
vial life, show that they set their hearts on the enjoyments of
the world, and act as those who depend on more days than the
present. For if they were sensible that they could not depend
on any future time, but that death would put an eternal end to
all their carnal mirth before tomorrow, they would have no
heart to spend the present day in such a manner as they now
do- It would immediately produce in them a sober soiid dis-
position, far from levity and vanity.

And when persons are very much sunk with the loss of
any temporal enjoyments, or with any temporal disappoint-
ments, it shows that they set their hearts upon them, and be-
have as though they boasted of tomorrow, and depended on
their longer continuance in life. If they had no such depend-
ence, they would not be frustrated in their dependence ; or
they would not be overwhelmed by their frustration. If they
be very much sunk, and the comfort of their lives be destroy-
ed by it, it shows that those temporal enjoyments were too
much the foundation on which their comfort stood. That
which makes a building totter, and threatens its destruction, is
not the taking away of some of the exterior pans of the su-
perstructure, but the removal of some considerable part of
the foundation on which the house stands.

2. If men are proud of their worldly circumstances, it
shows that they have a dependence on tomorrow ; for no man
would think it worth his while lo vaunt himself in that which
is to be depended on only for a day. Though a man have a

FOLLY OF PROCRASTINATION. 185

great estate today, he will not be puffed up with it, unless he
depend upon having it tomorrow. A man who hath no de-
pendence on any other but tha^ he! may tomorrow be in the
grave, where the small and great ..re upon a level, Job iii. 19,
will not be much lifted up with his advancement to a post of
honor.

That person will not be proud of his rich and fine clothes,
who is sensible that he cannot depend upon it, that he shall
not be stripped by death tomorrow, and sent naked out of the
world, as he came naked into it. He will not today be very
proud of his personal beauty, who hath no dependence on es-
caping tomorrow that stroke of death which will mar all his
beauty, and make that face which he now thinks so comely,
appear ghastly and horrid ; when, instead of a ruddy and
florid countenance, there will be blood settled, cold and con-
gealed, flesh stiff and clayey, teeth set, eyes fixed and sunk
into the head. Nor will he today very much affect to beau-
tify and adorn with gaudy and flaunting apparel, that body
concerning which he is sensible that he can have no depend-
ence that it will not be wrapped in a winding sheet tomorrow,
to be carried to the grave, there to rot, and to be covered and
filled with worms.

3. So when men envy others their worldly enjoyments,
their wealth, or their worldly ease, or their titles and high
places, or envy them their sensual pleasures, or any of their
worldly circumstances, it shows that they set their hearts on
the tilings of the world ; and that they are not sensible that
these things are not to be depended upon for another day. If
they were, they would not think them worth their envy. They
would appear so worthless in their eyes, that they would not
care who had them, nor who went without them.

So when they contend about worldly possessions and en-
joyments (as almost all the contentions that are in the world
are about these things) it shows that they have dependence on
tomorrow ; otherwise they ^ould not think the enjoyments of
the world worth the contending about. They would be very
much of the temper recommended by Jesus Christ, Matth. v.

Vol. VIII. Z

185 FOLLY OF PROCRASTINATION.

40. " He that ^ ill sue thee at the law, and take away thy coafr
let him have thy cloak also."

4. Men behave themselves as if they depended on another
day, ' hen they rest and are easy today, in a condition out of
which they must be delivered before they die. When a man's
mind is at ease and rest, there is something that he rests in ;
that rest must have some foundation, either real or imaginary.
But if the man be in a condition from which he is sensible
he must some time or other be delivered, or be undone, it
is impossible that he should rest in the thoughts of remain-
ing in his condition always, and never being delivered from
it; for no man is willing to be mined; no man can rest in
that which he conceives to be connected with his own misery
and undoing.

Therefore, if he rest in such a condition for the present,
it must be on a supposition, that he shall be delivered from
it. If he rest in it today, it must be because he depends on
being delivered another day, and therefore depends on seeing
another day.

We in this land generally profess, that as we are by na-
ture, we are exposed to eternal death, and that therefore there
is a necessity that we get out of a natural condition some time
before we die. And those among us who are sensible that
they have never passed through any such change as in scrip-
ture is called a being born again, though they be not suffi-
ciently convinced that there is any such place as hell, yet have
a kind of belief of it ; at least they do not conclude, that there-
is no such "place, and therefore cannot but be sensible that it
would be dreadful to die unconverted. Therefore, if they
be in a considerable degree of ease and quietness in the con-
dition they arc in, it must be because they have a dependence
on being delivered out of such a condition some time before
they die.

In as much as they are easy in remaining in such a condi-
tion today, without any prospect of present deliverance, it
shows plainly that they depend on another day. If they did
£0t, they could have no manner of case or quietness in their

FOLLY OF PROCRASTINATION-. is?

spirits in remaining in a natural condition to the end of the
present day ; because, if there be no grounds of dependence
on any further opportunity than what they have today, then
what they are exposed to, by missing the opportunity which
they have today, is infinitely dreadful.

Persons who are secure in their sins, under the light of
the gospel, unless they be deceived with a false hope, are
generally so because they boast themselves of tomorrow....
They depend on future opportunity ; they flatter themselves
with hopes of living long in the world ; they depend on what
shall come to pass hereafter ; they depend on the fulfilment
of their good intentions as to what they will do at a more con-
venient season.

5. Men behave themselves as those who depend on anoth-
er day, when they neglect any thing today which must be done
before they die. If there be any thing, let it be what it will,
which is absolutely necessary to be done some time before
death, and the necessity of it be sufficiently declared and shown
to the person for whom it is thus necessary, if he neglect set-
ting about it immediately, sincerely, and with all his might,
certainly it carries this face with it, that the man depends up-
on its being done hereafter, and consequently that he shall
have opportunity to do it.

Because, as to those things which are absolutely necessary
to be done, there is need, not only of a possibility of a future
opportunity, but of something which is to be depended on,
some good ground to conclude that we shall have future op-
portunity ; therefore, whoever lives under the gospel, that
doth not now this day thoroughly reform his life, by casting away
every abomination, and denying every lust, and cloth not this
day also apply himself to the practice of the whole of his duty
towards God and towards man, and doth not now begin to
make religion his mam business, he acts as one who depends
on another day ; because he is abundantly taught that these
things must be done before he dies.

So those who have been seeking salvation for a great while,
1 a dull, insincere, and slighty manner, and find no good ef-

188 FOLLY OF PROCRASTINATION.

feet of it, huve abundant reason to conclude, that sometime
before they die, they muit alter their hand, and must not only
seek, but strive, to enter in at the si rait gate, and must be vio-
lent for the kingdom of heaven ; and therefore, if they do not
begin thus to change their hand today, they act as those who
depend on another day.

So those who have hitherto lived in the neglect of some
particular known duty, whether it be the duty of secret pray-
er, or the duty of paying some old debt, which they have
long owed to their neighbor, or the duty of confessing some
fault to a brother who hath ought against them, or the duty of
making restitution for some injury which they have done
their neighbor, they act as those who depend on another day.
6. Men behave themselves as though they depended on
another day, if they do that today which some time or other
must be undone. There are many things done by men which
must be undone by them. They must go back again from
the way which they have gone, or they are ruined to all eter-
nity. Therefore, in doing these things, they act as those
who depend on future opportunity to undo them : As when a
man cheats or defrauds his neighbor in any thing, he acts as
one that boasts of tomorrow ; for he must undo what he doth
before he dies ; he must some time or other make restitution,
or divine justice, which oversees all things, and governs the
whole world, and will see to it that right be done, will not let
go its hold ot him.

So when men hearken to temptation, and yield to the so-
licitations of their lusts to commit any sin, they act as those
who depend on another day. They do what must be undone.
What they then do "must be undone by hearty and thorough
repentance, or they are ruined and lost forever. The morsel
they swallowed down, they must vomit up again So if per-
sons have been seeking salvation for a time, and then aftei-
wards arc guilty of backsliding, and turn back after then-
hands have been put to the plough, they act as those who de-
pend on another day. For what they now do, they must un-
do some time or other ; they must go back again from their

FOLLY OF PROCRASTINATION. 189

backsliding, and have all their work to do over again. And
these things must be undone in this world, while men live •-
for there will be no undoing of them afterwards ; thejr may
be suffered for, but never can be undone.

I come now,

IV. To show why we ought not thus to boast ourselves of
tomorrow ; but, on the contrary, to behave ourselves every
day as though we had no dependence on mother day. And
there is this plain and sufficient reason for it, viz. That we
have no grounds of dependence on another day. We have
neither any foundation to depend upon seeing any particular
things come to pass another day, which we may hope or wish
for, nor upon enjoying another day here in this world. We
have nothing for a foundation of dependence that we shall not
be in eternity before another day, as both reason and experi-
ence show.

We have no promise of God that we shall ever sec an-
other day. We are in God's hands ; our lives are in his
hands ; he hath set our bounds ; the number of our months
and days is with him ; nor hath he told them to us. We see
that the life of man at longest is very short, and that nothing
is more uncertain ; and it is a thing universal among man-
kind, that they know not the day of their death. We see that
great natural abilities, and sharpness of wit, and clearness of
discernment, do not help to any discovery in this matter. But
wise and discerning men are as uncertain of the term of their
lives as others.

There are so many ways and means whereby the lives of
men come to an end, that no circumstances in which a man
can be are any security to him from death. That it is but
a very little while till tomorrow, is no good ground of depend-
ence that we shall live till then. We see that deaths as sud-
den as our dying before tomorrow morning, are common in
the world. We very often see or hear of sudden deaths. How
many suddenly, in a few minutes, pass from a state of health
to a state of death, in the day time, by several kinds of disease,

190 FOLLY OF PROCRASTINATION.

which give no warning of their approach, and by many un-
foreseen accidents ! How many go to bed, and to sleep, in
health, and are found dead in their beds in the morning ! So
that our present health is no good ground of dependence that
we shall live to see another day. h

That persons are now in youth, is no good ground of de-
pendence upon another day ; for sudden, unexpected deaths
are common even among those who are in the bloom of youth.
Nor is it any ground of dependence in this case, that a man is
of a more than ordinary healthy and strong constitution. It is
found by experience, that such are liable to sudden death as
well as others. Job xxi. 23. " One dieth in his full strength.
His breasts are full of milk, and his bones are moistened with
marrow."

That persons have already lived to see a great many days,
and that after they had been often in times past told, that
they were uncertain of any future time ; or that persons have/
a strong desire to live longer ; or that they are now very un-
prepared for death, both on temporal and spiritual accounts ;
is no ground of dependence on another day. Death tarries
for no man, but comes when and to whom he is sent, and
strikes the deadly blow, whether the man be prepared or not.

Again, that men have been very useful in their day, and
that it is of great importance to their families and neighbors
that they should live longer, is no ground of dependence.
The most useful men are often cut down by death, in the
midst of their usefulness. The same may be said, though we
cannot see which way death should come at us before tomor-
row. To how many accidents, to how many diseases are we
liable, which may p ove fatal before tomorrow, which yet it is
impossible fo: us to foresee ! So, if we be very careful of our
lives, and our health, not to expose ourselves to any dangers,
still this is no ground of dependence as to any future time.
Death comes in many ways which were not thought of. Men
foresee not the means of their death, any more than the fish
securely swimming in the water foresees the net, or the bird
that securely feeds upon the bait sees the snare. It is as the

FOLLY OF PROCRASTINATION'. 19 i

Wise man observes, in Eccles. ix. 12. "For man also know-
eth not his time ; as the fishes that are taken in an e\ii net,
and as the hirds that are caught in the snare ; so are t: e sons
of men snared in an evii time, when it falicth suuutmy upon.
them."

IMPROVEMENT.

I. I- shall improve this doctrine, by putting you all upon
ex ling] .1 .<:i,es, whether you do not boast yourselves
{>■ 6i ;ow, or whether you do not live in such a manner as
you would not, were it not that you depend on future time
and future opportunity in the world. Would not your be-
havior be very di tie rent from whal it now is, if you every day
lived and acted without any dependence on seeing one day
more ?

You cannot but acknowledge, every one of you, that it is
mosi reasonable that you should live and net thus. If you
should be particularly inquired of, you would doubtless own,
and you cannot bin own, that you have no good ground of de-
pendence on another day; arid therefore that you cannot act
wisely any otherwise than in acting as one who hath no de-
pendence on any such thing. 1 heretore inquire whether you
act wisely and reasonably in this respect.

1. Dw your hearts much more on this world,

than you » ould, if you had no dependence on the morrow ? Is
not the language of the rich man in the gospel, the secret
language of your hearts ? " Soul, thou hast much goods laid
up for many years," &e. Is not this the language of your
hearts, with respect to what you have gotten already ; wl Ii
makes you pi ce youi h ppiness so much in it ? And with
respect to vt hat ol the world j on are seeking arid pursuing, is
it not with a depend' nee on enjoying it for a great while, when
you shall have obtained it ( A. : • air lands and oti s-

se'ssions hich you have g bout to get, in your own

imagination, Four's for a great while ?

192 FOLLY OF PROCRASTINATION.

Would your mind be so filled up with thoughts and cares
about these things, so much to the crowding out of things of
another world ? Would you lay yourselves under so great
disadvantages for your soul's good, by involving yourselves
in worldly cares ; if you had no dependence on having any
thing to do with these things for more than the present day ?
If you did not depend on considerable more time in the
World, would your inquiry be so much, What shall we eat,
and what shall we drink, and wherewithal shall we be cloth-
ed ? And so little, How shall we make our calling and elec-
tion sure ? How shall we be assured that we are upon a good
foundation for another world, and that we are in such a state
that death cannot hurt us ? How shall we be sure that we are
ready to appear before the judgment seat of an heart search-
ing God ?

Would there be altogether so much of your time spent in
laying up treasure on earth, and so little in hiving up treasure
in heaven, that you might have store against the day of
death, were it not that you put death at a distance ? Would
you be so much raised at your temporal prosperity, and so
much sunk when you meet with crosses and disappointments
in your worldly affairs, if you did not think that continuance
in the world is to be depended on for more days than the
present.

Let those who very much affect to adorn their bodies in
gaudy apparel, inquire whether they would think it worth
their while to spend so much time to make themselves fine,
and to set themselves forth as gayer than others, if they
really had no dependence that their bodies would be pre-
served one day longer from being clasped in the cold arms
of death ?

2. Inquire whether you would not much less meddle with
the concerns of others, and be much more employed with
your own hearts, if each day you had no dependence on living
another day. It you were sensible that you had no other day
to depend upon than this day, you would be sensible that you
had great affairs of your own to attend to. You wouM find H

FOLLY OF PROCRASTINATION. 193

great deal of business to do at home concerning affairs between
God and your own soul ; and considering that you cannot de-
pend on another day, it would see u to you that you have but a
short time in which to do it, and that therefore you have need
to be much engaged in it. Y»u would say as Christ did, I
must work while the day lasts, for the night cometh wherein
no man can work. You would find so much to be done, and
so much difficulty in doing it, that you would have little leis-
ure, and little heart to intermeddle with the business of oth-
ers. Your business would be confined to a much narrower
compass, to a less circle than now it is. You would have so
much to do at home in your closets, and with your own hearts,
that you would find no occasion to go abroad for business to
fill up your time.

But the truth is, men conceive of a great deal of time
which they have to be filled up, and hence they want business
to fill it up : They depend on tomorrow, and the day follow-
ing, and next month, and next year, yea many years to come.
When they are young they depend on living to be middle
aged, and when middle aged they depend on old age, and al-
ways put far away the day of death. Let them be young or*
old, there always seems to them to be a great vacancy between
them and death ; hence they wander to and fro for business to
fill up that vacancy.

Whereas if they were sensible of the uncertainty of life,
they would, in the first place, make sure of their own busi-
ness ; the business of their own precious, immortal souls
would be done, before they would attend much to the business
of other people. They would have no desire or disposition
to concern themselves with every private quarrel which
breaks out in the neighborhood. They would not think it
much concerned them to inquire into the matter, and to pass
their censure on the affair. They would find something else
to do, than to set by the hour together, discussing and censur-
ing the conduct of such and such persons, gathering up or re-
hearsing the stories which are carried about to the disad-
vantage of this and that person.
Vol. VIII. 2 A

194 FOLLY OF PROCRASTINATION.

Wc seldom, if ever, see men who are upon sick beds, and'
look upon themselves very dangerously sick, disposed to
spend their time in this manner ; and the reason is, that they
look upon it doubtful whether they shall live very long :
They do not so much as others, depend on much time to
spare ; hence their minds are taken up more about their
own souls' concerns, than about the concerns of others. So it
would be with persons in health, if their health did not make
them depend on a great deal of time in the world.

3. If you each day depended on no other day but the pres-
ent, would you not engage and interest yourselves much less
in party designs and schemes, than you are now wont to do ?
Among a people divided into two parties, as this town hath
been for a long time, there is commonly much done by the
partizans in forming schemes of opposition to one another.
There is always a strife, who shall get their wills and carry
their point. This often engages them in open quarrels, and
also in secret intrigues. That there is so much done in these
things, is a certain evidence that they boast themselves of to-
morrow, and put death at a distance.

Men would certainly find themselves very much indispos-
ed to such things, if they were so sensible of the uncertainty
of life, as to depend on no other day than the present. It is
therefore very proper, that you should every one examine
yourselves in this particular, at this time. If it were really
so with you, that you depended on no other day than the pres-
ent, would your hearts be so much engaged in the strife be-
tween the two parties, as they often are ? Would your spirits
be so often raised and ruffled ? Would you go about with so
much of a grudge and prejudice against such and such men ;
harboring so much ol old leaven, which so often breaks out in
heats of spirit; and as an old sore which was skinned over,
but not cured, sets to raging, breaks open and runs, with a
touch which would not have hurt sound flesh ?

Commonly in the management of a strife between two
parties there is a great deal of envy. When any who belong
to one of the parties seem to prosper, the other party will en-

FOLLY OF PROCRASTINATION. 193

i

vy them ; it is a grievous thing to them. So there is also
much contempt ; when one of the parties gets the ascendant
a little over the other, they are ready to make the utmost im-
provement of it, and to insult the other party.

There is commonly in such cases a great deal of mutual
secret reproach. When those of one party get together then
is the time to inveigh against those of the other party, and to
set forth their injustice and their fraudulent practices. Then
is the time for them to pass their censure on their words and
actions. Then is the time to expose their own surmises and
suspicions of what the other party intends, what it aims at in
such and such things, what the purposes of individuals are,
and what they suppose their scant actions are.

Then is the time for all that are friends in the cause, and
engaged in the same designs, to entertain one another by ridi-
culing the words and actions of the other party, and to make
themselves sport of their folly and their disappointments; and
much is done at calling one another Rac a and fools, or oth-
er names equivalent, if not much more than equivalent. Then
is the time to lay their heads together, to plot and contrive
how they shall manage such an affair so as to disappoint the
other party, and obtain their own wills.

Brethren, these things ought not so to be among a Christ-
ian people ; especially among a people that has made the pro-
fession which we have made. Nor would they be so if it were
not for your dependence on much future time in the world.
If you were so sensible of your continual liableness to death,
that every day was the last you depended upon, these things
certainly would not be so. For let us but consider what are
the effects of death with respect to such things. It puts an
end to party quarrels. Many men hold these quarrels as long
as they live. They begin young, and hold on through many-
great and sore afflictions and chastisements of Providence.
The old sore remains, when the supporters of nature bow,
and the eyes grow dim, and the hands tremble with age. But
death, when that comes, puts an end to all their quarrelling in
'his world. Death silences the most clamorous, and censori-

196 FOLLY OF PROCRASTINATION.

ous, and backbiting tongue. When men are dead, they cease
to lay schemes against those of another party : Death dashes
all their schemes, so far as they have any concern in them.
Psalm cxlvi. 4, " His breath goeth forth, he returneth to hie
earth ; in that very day his thoughts perish.

When men are dead, they cease to bite and devour others ;
as it is said to have been of old a proverb among the Egyp-
tians, Dead men dorft bile. There are many who will bite
and devour as long as they live, but death tames them. Men
could not be quiet or safe by them while alive, but none will be
afraid of them when they shall be dead. The bodies of those
that made such a noise and tumult when alive, when dead, lie
as quietly among the graves of their neighbors as any others.
Their enemies, of whom ihey strove to get their wills while
alive, get their wills of them when they are dead. Nothing
can please their enemies better than to have them out of their
way. It suits them, that those who were so troublesome to
them, are locked up safe in the close grave, where they will
no mere stand in their way.

After men are dead, there are no more effects of their
pride, their craftiness, their hatred and envy. Eccles. ix. 6.
« Also their love, and their hatred, and their envy is now per-
ished."

The time will soon come, when as many of you wl "> arc
now present, as have for many years been at times warmly
contending one with another, will be very peaceable as to any
quarrelling in this world. Your dead bodies will probably lie
quietly together in the same burying place. If you do not
leave off contending before death, how natural will it be for
others to have such thoughts as these in their minds, when
they shall come to see your dead corpses ; What ! Is this the
man who used to be so busy in carrying on the designs of his
party ? Oh, now he has done ; now he hath no more any part
in any of these things ; now it doth not at all concern him,
who get their wills, or what party is uppermost. We shail
hear his voice no more in our .","•;; meetings,, lie will not sit

FOLLY OF PROCRASTINATIONS 197

any more to reproach and laugh at others, iie is gone to ap-
pear before his Judge, and to receive according to his conduct
in life.

The consideration of such things as these would certainly
have a mighty effect among us. If we did not put far away
the day oi death, if all acted every day as not depending on any
other day, we should be a peaceable, quiet people.

4. Inquire whether or no you do not allow yourselves in
some things, and endeavor to flatter yourselves that there is
no evil in them, which you would by no means care to do if
you hid not a dependence on living till tomorrow. It is very
common among men, when thty are strongly enticed to some
sinful practice, by their worldly interest, or by their carnal ap-
petites, to pretend that tney do not think there is any evil in it ;
when indeed they know better. The pretence they make use
of for the present, to still the cry of their consciences, is no
more than a pretence to serve a present turn. And it they
expected to have their souls required of them that night, they
would by no means dare to persist in the practice.

Therefore examine the liberties you take by this test,
What would you think of them, if you now should have the
following news sent you by some messenger from heaven ;
John or Thomas, (or whatever your name be,) this night thy
soul shall be required of thee. How would such tidings strike
you ! How would they alter the face of things ! Doubtless
your thoughts would be very quick ; you would soon begin to
reflect on yourselves, and to examine your past and present
conduct. And in what coiors would these and those liberties
which you now take, appear to you in the case now supposed ?
Would you then be as full in i* as you are now, thai there is
no evil in them ? Would you not be at all the less bold to go
forward and meet death, for having continued in such prac-
tices ? Would yo.; dare to commit such acts again before you
should die, which now you say are lawful ? Would not the
few hours which you would have to live, be at all the more un-
comfortable to you, for having done such things ? Would you
not presently wish that you had let them alone ? Yea, would

198 . FOLLY OF PROCRASTINATION.

they not appear frightful and terrifying like ghosts to you :
If it be thus, it is a sign that the reason why you now allow
yourselves in them, and plead for the lawfulness of them, is,
that you put death at a distance, and depend on many other
days in the world.

5. Inquire whether you do not some things on the pre-
sumption, that you shall hereafter repent of them. Is not this
the very thing which causes you to dare to do such things as
you do ? Is it not the very ground on which you venture so
and so to gratify your lusts ? Let young people examine all
their secret carriage ; what they do alone in the dark and in
secret corners. God knoweth and your own hearts know,
though men do not know. Put the question impartially to
your own consciences ; is not this the very thing that gives
you the courage to do as you do, that you hear that God is a
very merciful God, and that he often of his sovereign mercy
gives repentance of great sins, and even wilful sins, and in
consequence of repentance forgives ? And so you hope that
one day or other he will do so to you. You intend sometime
hereafter earnestly to seek it ; and you hope you shall be
awakened. And if you be very earnest, as you intend to be,
you hope you shall be converted, and then you shall be for-
given, and it will be as well as if you had never committed
such sins.

Tf this be the case, consider how you boast of tomorrow-,
and foolishly depend on future opportunity to repent, as well
as foolishly presume on the mercy of God to give you repent-
ance, at the same time that you take a course to provoke God,
forever to give you up to a sealed hardness and blindness, and
to a most fearful damnation ; not considering that God will
glorify his revenging justice as well as his mercy ; nor re-
membering the sad example of Esau, " who for a morsel of
meat, sold his birth right ; and afterwards, when he would
have inherited the blessing, he was rejected : For he found no
place of repentance, though he sought it carefully with tears."
Hcb. xii. 16, 17.

FOLLY OF PROCRASTINATION. 19*

6. Inquire whether you improve this day, as one who doth,
not depend upon ever having opportunity to keep another Sab-
bath, or hear another sermon. It appears from what hath
been already said, that you have no grounds to depend on any
more such opportunities. Now the day is present, and so
you are in the better capacity to determine how it is with you.
It is but for you to reflect upon yourselves, to look inward,
and see how it is with you now at this present time And
how is it ? Are you as strict and as diligent in keeping this
Sabbath, watching your thoughts, keeping your hearts, striving
in duties both public and private, and improving ordinances^
as might be expected of one who hath no dependence on ever
enjoying such an opportunity any more ; one who doth not
depend on ever setting foot again within the walls of God's
house ?

Do you hear this sermon with that attention, and care, and
desire, and endeavor to improve it for your good, as you would,
ifyoudidnot depend on ever hearing another sermon; or
did not depend upon it that your bodies would not be in the
grave, and your souls fixed in eternity, in their unalterable
state, before the next Sabbath ?

7. Are you careful to see to it that the grounds of your
hope are good ? A man who hath an hope of being in a state
of acceptance with God, but is not sure, if he had no depend-
ence on any other day's opportunity of making it sure than to-
day ; if he did not at all depend upon it, but that his hope
must be tried before tomorrow, by the all seeing, heart search-
ing God ; would be very strict in examining himself and
searching the grounds of his hope, and would not rest in an
uncertainty. He would be very thorough in informing him-
self what might be depended on as good evidence of an inter-
est in Christ, and what not; and would be exceedingly strict
in searching his own heart, to see whether there were any
thing in him that comes up to the requisites laid down in the
scriptures.

If what appears hopeful in him were dim and obscure, he
would set himself very earnestly to obtain that which would

200 FOLLY OF PROCRASTINATION.

be more clear and manifest, and would cry earnestly to Gocl
for it, and would apply himself to a diligent use of means in
order to it. And good reason why ; for he depends on no
other opportunity to make his calling and election sure, than
what he hath today. Inquire therefore whether you be thus
thorough in examining- your hope. And are you thus care-
ful effectually to sec to it, that you are on a sure foundation ?
If not, then you behave yourselves as those that depend on to-
morrow.

II. This doctrine may be improved in an use of exhorta-
tion to all, to spend every day as not depending on any other
day. It is certainly most reasonable that we should so do.
God hath concealed from us the day of our death, without
doubt, partly for this end, that we might be excited to be al-
ways ready, and might live as those that are always waiting
for the coming of their Lord, agreeably to the counsel which
Christ gives us, Matth. xxiv. 42, 45, 44 : And chap. xxv. 13 :
And Mark xiii. 32. Sec.

That watchman is not faithful, who, being set to defend an
house from thieves, or a city from an enemy who is at hand,
will, at any hour, venture to sleep, trusting that the thief or the
enemy will not come. Therefore it is expected of the watch-
man, that he behave himself every hour of the night, as one
who doth not depend upon it that the enemy will tarry until
the next hour. Now, therefore, let me in Christ's name, re-
new the call and counsel of Jesus Christ to you, to watch as
those that know not what hour your Lord will come. Let me
call upon those poor wretches who are hitherto in a natural
condition, having never been born again. Depend not upon
it, that you will not be in hell before tomorrow morning.
You have no reason for any such dependence ; God hath not
promised to keep you from it, or to withhold his wrath so
long.

How can you reasonably be easy or quiet for one day, or
one night, in such a condition, when you know not but that
your Lord will come this night, and what hour of the night

FOLLY OF PROCRASTINATION. 201

you know not ? And it you should then be found as you now
are, unregenerate, how unprepared would you be for his com-
ing, and how fearful would be the consequence ! Be exhorted
therefore, for your own sakes, immediately to awake out of
sleep, and sleep no more, but watch henceforward, and im-
prove the remainder of this day, and each of your days hence-
forward, if you shall live to see any more days, as not depend-
ing on any other day.

Let me exhort every one, of whatever character, to have
no dependence on any future time ; to keep every Sabbath as
having no dependence on the opportunity to enjoy another
Sabbath ; to hear every sermon, as if it were the last that you
shall ever hear. And when you go into your closets, and ad-
dress yourselves to your Father who seeth in secret, do it in
no dependence on any future opportunity to perform the same
duty. When any of you that are young go into company for
your amusement and diversion, consider that that may be the
last opportunity of the like nature that ever you may have. In.
all your dealings with your neighbors, act as if you were nev-
er to make another bargain. Behave in your families every
day, as though you depended on no other, than to take your

final leave of them before another day Here I shall offer

you two motives.

1. Consider, if you will hearken to this^counsel, how much
it will tend to your safety and peace in life and death. It is
the way really and truly to be ready for death ; yea to be fit to
live or fit to die ; to be ready for affliction and adversity, and
for whatever God in his providence shall bring upon you. It
is the way to be in, not only an habitual, but actual prepared-
ness for all changes, and particularly for your last change.

It is the way to possess your souls in a serene and undis-
turbed peace, and to enable you to go on. with an immoveable
fortitude of soul, to meet the most frightful changes, to en-
counter the most formidable enemies, and to be ready with
unshaken confidence to triumph over death whenever you
meet him ; to have your hearts fixed trusting in God, as one
that stands on a firm foundation, and hath for his habitation
Vol. VIII. 2 B

202 FOLLY OF PROCRASTINATION'.

the munition of rocks, that is not afraid of evil tidings, but-
laughs at the fear of the enemy. It will be the way for you to
possess that quietness and assurance spoken of, Isai. xxxii.
17. " The work of righteousness shall be peace, and the ef-
fect of righteousness, quietness and assurance for ever."

The servant who always stands watching, will not be at all
surprised at the news that his Lord is coming. This will be
the way for you to live above the fear of death. Yea, if heav-
en and earth should shake, you may stand firm and unshaken,
being settled on a rock, which cannot be removed, but abideth
forever. O how happy are such persons, who have such
safety and peace 1 What a blessed peace is that which arises
from such a constant preparation for death ! How happy
therefore is that servant whom his Lord, when he cometh,
shall find so doing !

2. What dismal calamities and miseries mankind are sub-
ject to for want of this, for want of behaving themselves every
day as not depending on any fu'ure day ! The way of the
world is, one day foolishly to depend on another, yea on many
others. And what is the consequence ? Why, the conse-
quence with respect to the bigger part of the world is, that
they live all their days without any true peace or rest of soul.
They are all their lifetime subject to bondage through fear of
death. And when death sensibly approaches they are put in-
to a terrible fright. They have a dismal view of their past
lives; the ill improvement of their time, and the sins they
have been guilty of, stand staring them in the face, and arc
more frightful to them than so many devils. And when they
look forward into that eternity whither they are going, how
dismal is the prospect 1 O how do their hearts shrink at the
thought of it ! They go before the judgment seat of God, as
those that are dragged thither, while they would gladly, if
they could, hide themselves in the caves and dens of the
earth.

And what is worse yet than all the disquietude and terror
of conscience in this world; the consequence of a contrary
behavior, with respect to the bulk of mankind, is their eternal

FOLLY OF PROCRASTINATION. 203

perdition. They flatter themselves, that they shall see an-
other clay, and then another, and trust to that, until finally most
of them are swallowed up in hell, to lament their folly to all
eternity, in the lake that burneth with fire and brimstone.

Consider how it was with all the foolish virgins who trust-
ed to the delay of the bridegroom's coming ; when he came
they were surprised, and found unprepared, having no oil in
their lamps at that time ; and while they went to buy, those
who were ready went in with him to the marriage, and the
-door was shut against them, and they came afterwards crying
In vain, Lord, Lord, o/ien to us.

SERMON XXIVJ

Hypocrites Deficient in the Duty of Prayer,

JOB xxvii. 10.

WILL HE ALWAYS CALL UPON GOD i

V_,ONCERNING these words, I would observe,
I. Who it is that is here spoken of, viz. the hypocrite ; as
you may see, if you take the two preceding verses with the
verse of the text. " For what is the hope of the hypocrite,
though he hath gained, when God taketh away his soul ?
Will God hear his cry when trouble cometh upon him ? Will
he delight himself in the Almighty ? Will he always call up-
on God ?" Job's three Mends, in their speeches to him, in-
sisted much upon it, that he was an hypocrite. But Job, in
this chapter, asserts his sincerity and integrity, and shows
how different his own behavior had been from that of hypo-
crites. Particularly he declares his stedfast and immoveable
resolution of persevering and holding out in the ways of relig-

* Dated June, 1740.

HYPOCRITES DEFICIENT IN, fcc 205

ion and righteousness to the end ; as you may see in the six
first verses. In the text, he shows how contrary to this sted-
fastness and perseverance the character of the hypocrite is,
who is not wont thus to hold out in religion.

2. We may observe what duty of religion it is, with res-
pect to which the hypocrite is decyphered in the text, and that
is the duty of prayer, or calling upon God.

3. Here is something supposed of the hypocrite relating
to this duty, viz. That he may continue in it for a while ; he
may call upon God for a season.

4. Something asserted, viz. That it is not the manner of
hypocrites to continue always in this duty. Will he always
call upon God ? It is in the form of an interrogation ; but the
words have the force of a strong negation, or of an assertion,
that however the hypocrite may call upon God for a season,
yet he will not always continue in it.

DOCTRINE.

However hypocrites may continue for a season in the duty
of prayer, yet it is their manner, after a while, in a great meas-
ure, to leave it off.

In speaking upon this doctrine, I shall show,

I. How hypocrites often continue for a season to call up»
on God.

II. How it is their manner, after a while, in a great meas-
ure to leave off the practice of this duty.

III. Give some reasons why this is the manner of hyp-
ocrites.

I. I would show how hypocrites often continue for a sea-
son in the duty of prayer.

338 HYPOCRITES DEFICIENT IN

1. They do so for a while after they have received com-
mon illuminations and affections. While they are under
awakenings, they may, through fear of hell, call upon God,
and attend very constantly upon the duty of secret prayer.
And after they have had some melting affections, having their
hearts much moved with the goodness of God, or with some
affecting encouragements, and false joy and comfort ; while
these impressions last they contiuue to call upon God in the
duty of secret prayer.

2. After they have obtained an hope, and have made pro-
fession of their good estate, they often continue for a while in
the duly of secret prayer. For a while they are affected with
their hope : They think that God hath delivered them out of
a natural condition, and given them an interest in Christ, thus
introducing them into a state of safety from that eternal mis-
ery which they lately feared. With this supposed kindness
ofGodtothem, they are much affected, and often find in
themselves for a while a kind of love to God, excited by his
supposed love to them. Now, while this affection towards
God continues, the duties of religion seem pleasant to them ;
it is even with some delight that they approach to God in
■their closets ; and for the present it may be, they think of no
other than continuing to call upon God as long as they live.

Yea, they may continue in the duty of secret prayer for a
while after the liveliness of their affections is past, partly
through the influence of their former intentions : They in-
tended to continue seeking God always ; and now suddenly to
leave off, would therefore be too shocking to their own minds ;
and partly through the force of their own preconceived no-
tions, and what they have always believed, viz. That godly
persons do continue in religion, and that their goodness is not
like the morning cloud. Therefore, though they have no
love to the duty of prayer, and begin to grow weary of it, yet
as they love their own hope, they are somewhat backward to
take a course, which will prove it to be a false hope, and so
deprive them of it.

THE DUTY OF PRAYER. aor

If they should at once carry themselves so as they have al-
ways been taught is a sign of a false hope, they would scare
themselves Their hope is dear to them, and it would scare
them to see any plain evidence that it is not true. Hence, for
a considerable time after the force of their illuminations and
affections is over, and after they hate the duty of prayer, and
would be glad to have done with it, if they could, without
showing themselves to be hypocrites ; they hold up a kind of
attendance upon the duty of secret prayer. This may keep
up the outside of religion in them for a good while, and occa-
sion it to be somewhat slowly that they are brought to neglect
it. They must not leave off suddenly, because that would be
too great a shock to their false peace. But they must come
gradually to it, as they find their consciences can bear it, and
as they can find out devices and salvos to cover over the mat-
ter, and make their so doing consistent, in their own opinion,
with the truth of their hope. But,

II. It is the manner of hypocrites, after a while, in a great
measure to leave off the practice of this duty. We are often
taught, that the seeming goodness and piety of hypocrites is
not of a lasting and persevering nature. It is so with respect
to their practice of the duty of prayer in particular, and espe-
cially of secret prayer. They can omit this duty, and their
omission of it not be taken notice of by others, who know what
profession they have made. So that a regard to their own
reputation doth not oblige them still to practise it. If others
saw how they neglect it, it would exceedingly shock their
charity towards them. But their neglect doth not fall under
their observation ; at least not under the observation of many.
Therefore they may omit this duty, and still have the credit of
being converted persons.

Men of this character can come to a neglect of secret
prayer by degrees without very much shocking their pe:>ce.
For though indeed for a converted person to live in a great
measure without secret prayer, is very wide of the notion they
once had of a true convert ; yet they find means by degrees i»

308 HYPOCRITES DEFICIENT IN

alter their notions, and to bring their principles to suit with
their inclinations ; and at length they come to that, in their
notions of things, that a man may be a convert, and yet live
very much in neglect of this duty. In time, they can bring
all things to suit well together, an hope of heaven, and an in-
dulgence of sloth in gratifying carnal appetites, and living in a
great measure a prayerless life. They cannot indeed sud-
denly make these things agree ; it must be a work of time ;
and length of time will effect it. By degrees they find out
ways to guard and defend their consciences against those pow-
erful enemies ; so that those enemies, and a quiet, secure
conscience, can at length dwell pretty well together.

Whereas it is asserted in the doctrine, that it is the man-
ner of hypocrites, after a while, in a great measure to leave off
this duty ; I would observe to you,

1. That it is not intended but that they may commonly
continue to the end of life in yielding an external attendance
on open prayer, or prayer with others. They may common-
ly be present at public prayers in the congregation, and also
at family prayer. This, in such places of light as this isr
men commonly do before ever they are so much as awakened.
Many vicious persons, who make no pretence to serious relig-
ion, commonly attend public prayers in the congregation, and
also more piivate prayers in the families in which they live,
unless it be when carnal designs interfere, or when their
youthful pleasures and diversions, and their vain company
call them ; and then they make no conscience of attending
family prayer. Otherwise they may continue to attend upon
prayer as long as they live, and yet may truly be said not to
call upon God. For such prayer, in the manner of it, is not
their own. They are present only for the sake of their credit,
or in compliance with others. They may be present at these
prayers, and yet have no proper prayer of their own. Many
of those concerning whom it maybe said, as in Job xv. 4, That
they cast off fear jwd restrain prayer be/art God, are yet fre-
quently present at family and public prayers.

THE DUTY OF PRAYER. 209

2. But they in a great measure leave off the practice of
secret prayer. They come to this pass by degrees. At first
Jhey begin to be careless about it, under some particular
temptations. Because they have been out in young company,
or have been taken up very much with worldly business, they
omit it once : After that they more easily omit it again. Thus
it presently becomes a frequent thing with them to omit it ;
and after a while, it comes to that pass, that they seldom at-
tend it. Perhaps they attend it on Sabbath days, and some-
times on other days. But they have ceased to make it a con-
stant practice daily to retire to worship God alone, and to seek
his face in secret places. They sometimes do a little to quiet
conscience, and just to keep alive their old hope ; because it
would be shocking to them, even after all their subtle dealing
with their consciences to call themselves converts, and yet to-
tally to live without prayer. Yet the practice of secret pray-
er they have in a great measure left off.

I come now,

III. To the reasons why this is the manner of hypocrites.

1. Hypocrites never had the spirit of prayer given them.
They may have been stirred up to the external performance
of this duty, and that with a great deal of earnestness and af-
fection, and yet always have been destitute of the true spirit
of prayer. The spirit of prayer is an holy spirit, a gracious
spirit. We read of the spirit of grace and supplication, Zech.
xii. 10. I will pour out on the house of David and the in-
habitants of Jerusalem) the spirit of grace and supplications.
Wherever there is a true spirit of supplication, there is the
spirit of grace. The true spirit of prayer is no other than
God's own Spirit dwelling in the hearts of the saints. And
as this spirit comes from God, so doth it naturally tend to God
in holy breathings and pantings. It naturally leads to God, to
converse with him by prayer. Therefore the Spirit is said to
make intercession for the saints with groanings which cannot
be uttered, Rom. viii. 26.

Vol. VIII. 2 C

210 HYPOCRITES DEFICIENT IN

Thc Spirit of God makes intercession for them, as it i€
that Spirit which in some respect indites their prayers, and
leads them so and so to pour out their souls before God.
Therefore the saints are said to worship God in the spirit ;
Phil. iii. 3. We are the circumcision who worship God hi
the Spirit ; and John iv. 23. The true worshippers worship
the Father in spirit and in truth. The truly godly have the
spirit of adoption, the spirit of a child, to which it is natural id
go to God and call upon him, crying to him as to a father.

But hypocrites have nothing of this spirit of adoption :
They have not the spirit of children ; for this is a gracious
and holy spirit, only given in a real work of regeneration.
Therefore it is often mentioned as a part of the distinguish-
ing character of the godly, that they call upon God, Psal. cxlv,
18, 19. The Lord is nigh to them that call upon him, to all
that call upon him in truth. He will fulfil the desire of them
that fear him ; he will also hear their ciy, and will save them.
Joel ii. 32. It shall come to pass, that whosoever cidleth on
the name of the Lord shall be delivered.

It is natural to one who is truly born from above to pray to
God, and to pour out his soul in holy supplications before his
heavenly Father. This is as natural to the new nature and
life as breathing is to the nature and life of the body. But
hypocrites have not this new nature. Those illuminations
and affections which they had, went away, and left no change
of nature. Therefore prayer naturally dies away in them,
having no foundation for the keeping of it up laid in the nature
of the soul. It is maintained, while it is maintained, only by a
certain force put upon nature. But force is not constant ; and
as that declines, nature will take place again.

The spirit of a true convert is a spirit of true love to God,
and that naturally inclines the soul to those duties wherein it
is conversant with God, and makes it to delight in approach-
ing to God. But an hypocrite hath no such spirit. He is
left under the reigning power of enmity against God, which
naturally inclines him to shun the presence of God.

THE DUTY OF PRAYER. 211

The spirit of a true convert is a spirit of faith and reliance
on the power, wisdom, and mercy of God, and such a spirit is
naturally expressed in prayer. True prayer is nothing else
but faith expressed. Hence we read of the jirayer of faith ;
James v. 15. True Christian prayer is the faith and reliance
of the soul breathed forth in words. But an hypocrite is with-
out the spirit of faith. He hath no true reliance or depend-
ence on God, but is really selfdependent.

As to those common convictions and affections which the
hypocrite had, and which made him keep up the duty of prayer
for a while ; they not reaching the bottom of the heart, nor
being accompanied with any change of nature, a little thing
extinguishes them. The cares of the world commonly choke
and suffocate them, and often the pleasures and vanities of
youth totally put an end to them, and with them ends their
constant practice of the duty of prayer.

2. When an hypocrite hath had his false conversion, his
wants are in his sense of things already supplied, his desires
are already answered ; and so he finds no further business at
the throne of grace. He never was sensible that he had any
other needs, but a need of being safe from hell. And now
that he is converted, as he thinks, that need is supplied.
Why then should he still go on to resort to the throne of
grace with earnest requests ? He is out of danger ; all that
he was afraid of is removed : He hath got enough to carry him
to heaven, and what more should he desire ?.... While he was
under awakenings, he had this to stir him up to go to God in
prayer, that he was in continual fear of hell. This put him
upon crying to God for mercy. But since, in his own opin-
ion, he is converted, he hath no further business about which
to go to God. And although he may keep up the duty of
prayer in the outward form a little while, for fear of spoiling
his hope, yet he will find a dull business of continuing it with-
out any need or necessity, and so by degrees he will let drop
the practice. The work of the hypocrite is done when he is
converted, and therefore he standeth in no further need of
help.

212 HYPOCRITES DEFICIENT tN

But it is far otherwise with the true convert. His work
is not done ; but he finds still a great work to do, and great
wants to be supplied. He sees himself still to be a poor,
empty, helpless creature, and that he still stands in great and
continual need of God's help. He is sensible that without
God he can do nothing. A false conversion makes a man in
his own eyes selfsUfficient He saith he is rich, and increased
with goods, and hath need of nothing ; and knoweth not that
he is wretched, and miserable, and poor, and blind, and naked.
But after a true conversion, the soul remains sensible of its
own impotence and emptiness, as it is in itself, and its sense of
it is rather increased than diminished. It is still sensible of
its universal dependence on God for every thing. A true
convert is sensible that his grace is very imperfect ; and he
is very far from having all that he desires. Instead of that,
by conversion are begotten in him new desires which he never
had before. He now finds in him holy appetites, an hunger-
ing and thirsting after righteousness, a longing after more
acquaintance and communion with God. So that he hath busi-
ness enough still at the throne of grace ; yea, his business
there, instead of being diminished, is, since his conversion,
rather increased.

3. The hope which the hypocrite hath of his good estate
Jakes off the force that the command of God before had upon
his conscience ; so that now he dares neglect so plain a duty.
The command which requires the practice of the duty of
prayer is exceeding plain ; Matth. xxvi. 41. " Watch and
pray, that ye enter not into temptation." Eph. vi. 18. Pray-
ing always with all prayer and supplication in the spirit, and
■watching thereunto with all perseverance, and supplication
for all sainta. Matth. vi. 6. " When thou prayest, enter into
thy closet, and when thou hast shut thy door, pray to ihy Fa-
ther which is in secret." As long as the hypocrite was in his
own apprehension in continual danger of hell, he durst not
disobey these commands. But since he is, as he thinks, safe
from hell, he is grown bold, he dares to live in the neglect <T
the plainest command in the Bible.

THE DUTY OF PRAYER. 215

4. It is the manner of hypocrites, after a while, to return
to sinful practices, which will tend to keep them from pray-
ing. While they were under convictions, they reformed
their lives, and walked very exactly. This reformation con-
tinues for a little time perhaps after their supposed conver-
sion, while they are much affected with hope and false com-
fort. But as these things die away, their old lusts revive, and
they by degrees return like the dog to his vomit, and the sow
that was washed to her wallowing in the mire. They return to
their sensual practices, to their worldly practices, to their proud
and contentious practices, as before. And no wonder this makes
them forsake their closets. Sinning and praying agree not well
together. If a man be constant in the duty of secret prayer, it
will tend to restrain him from wilful sinning. So, on the other
hand, if he allow himself in sinful practices, it will restrain him
from praying. It will give quite another turn to his mind, so
that he will have no disposition to the practice of such a duty :
It will be contrary to him. A man who knows that he lives in
sin against God, will not be inclined to come daily into the
presence of God ; but will racher be inclined to fly from his
presence, as Adam, when he had eaten of the forbidden fruit,
ran away from God, and hid himself among the trees of the
garden.

To keep up the duty of prayer after he hath given loose to
his lusts, would tend very much to disquiet a man's con-
science. It would give advantage to his conscience to testify
aloud against him. If he should come from his wickedness
into the presence of God, immediately to speak to him, his
conscience would, as it were, fly in his face. Therefore hyp-
ocrites, as they by degrees admit their wicked practices, ex-
clude prayer.

5. Hypocrites never counted the cost of perseverance in
seeking God, and of following him to the end of life. To con=
tinue instant in prayer with all perseverance to the end of life,
requires much care, watchfulness, and labor. For much op-
position is made to it by the flesh, the world, and the devil ;
and Christians meet with many temptations to forsake this

m HYPOCRITES DEFICIENT IN

practice. He that would persevere in this duty must be labo-
rious in religion in general. But hypocrites never count the
cost of such labor ; i. e. they never were prepared in the dis-
position of their minds to give their lives to the service of
Gccl, and to the duties of religion. It is therefore no great
wonder they are weary and give out, after they have continued
for a while, as their affections ai'e gone, and they find that
prayer to them grows irksome and tedious.

6. Hypocrites have no interest in those gracious promises
which God hath made to his people, of those spiritual supplies
which are needful in order to uphold them in the way of their
duty to the end. God hath promised to true saints that they
shall not forsake him ; Jer. xxxii. 40. I will put my fear in-
to their hearts, that they shall not depart from me. He hath
promised that he will keep them in the way of their duty;
1 Thess. v. 23, 24. And the God of peace sanctify you whol-
ly. And I pray God your spirit, soul, and body, be preserved
blameless unto the coming of our Lord Jesus Christ. Faith-
ful is he that calleth you, who also will do it. But hypocrites
have no interest in these and such like promises ; and there-
fore are liable to fall away. If God do not uphold men, there
is no dependence on their stedfastness. If the Spirit of God
depart from them, they will soon become careless and pro-
fane, and there will be an end to their seeming devotion and
piety.

APPLICATION
May be in an use of exhortation, in two branches.

I. I would exhort those who have entertained an hope of
their being true converts, and yet since their supposed conver-
sion have left off the duty of secret prayer, and do ordinarily
;'.llo\v themselves in the omission of it, to throw away their
hope. If you have left off calling upon God, it is time for you
o leave off hoping and flattering yourselves with an imagina-

THE DUTY OF PRAYER. 215

vion that you are the children of God. Probably it will be a
very difficult thing for you to do this. It is hard for a man to
Eet go an hope of heaven, on which he hath once allowed him-
self to lay hold, and which he hath retained for a considerable
time. True conversion is a rare thing ; but that men are
brought off from a false hope of conversion, after they are
once settled and established in it, and have continued in it for
some time, is much more rare.

Those things in men, which, if they were known to oth-
ers, would be sufficient to convince others that they are hypo-
crites, will not convince themselves ; and those things which
would be sufficient to convince them concerning others, and
to cause them to cast others entirely out of their charity, will
not be sufficient to convince them concerning themselves.
They can make larger allowances for themselves than they
can for others. They can find out ways to solve objections
against their own hope, when they can find none in the like
case for their neighbor.

But if your case be such as is spoken of in the doctrine, it
is surely time for you to seek a better hope, and another work
of God's Spirit, than ever you have yet experienced ; some-
thing more thorough and effectual. When you see and find
by experience, that the seed which was sown in your hearts,
though at first it sprang up and seemed flourishing, yet is
withering away, as by the heat of the sun, oris choked, as
with thorns ; this shows in what sort of ground the seed wag
sown, that it is either stony or thorny ground ; and that there-
fore it is necessary you should pass through another change,
whereby your heart may become good ground, which sha!!
bring forth fruit with patience.

I insist not on that as a reason why you should not throw
away your hope, that you had the judgment of others, that the
change of which you were the subject was right. It is a small
matter to be judged of man's judgment, whether you be ap-
proved or condemned, and whether it be by minister or peo-
ple, wise or unwise. 1 Cor. iv. 3. " It is a very small thing
that I should be judged of you or of man's judgment." If

216 HYPOCRITES DEFICIENT IN

your goodness have proved to be as the dooming cloud and
early dew ; if you be one of those who have forsaken God,
and left off calling upon his name, you have the judgment of
God, and the sentence of God in the Scriptures against you,
which is a thousand times more than to have the judgment of
all the wise and godly men and ministers in the world in your
favor.

Others, from your account of things, may have been
obliged to have charity for you, and to think that, provided you
Mere not mistaken, and in your account did not misrepresent
things, or express them by wrong terms, you were really con-
verted. But what a miserable foundation is this, upon which
to build an hope as to your eternal state !

Here I request your attention to a few things in particular,
which I have to say to you concerning your hope.

]. Why will you retain that nope which by evident ex-
perience you find poisons you ? Is it reasonable to think, that
ail holy hope, an hope that is from heaven, would have such
an influence ? No surely ; nothing of such a malignant influ-
ence comes from that world of purity and glory. No poison
groweth in the paradise of God. The same hope which leads
men to sin in this world will lead to hell hereafter. Why
therefore will you retain such an hope, of which your own ex-
perience shows you the ill tendency, in that it encourages you
to lead a wicked life ? For certainly that life is a wicked life
wherein you live in the neglect of so well known a duty as that
of secret prayer, and in the disobedience of so plain a com-
mand of God, as tiiat by which this duty is enjoined. And is
not a way of disobedience to God a way to hell ?

If your own experience of the nature and tendency of
your hope will not convince you of the falseness of it, what
will ? Are you resolved to retain your hope, let it prove ever
so unsound and hurtful ? Will you hold it fast till you go to
hell with it ? Many men cling to a false hope, and embrace it
so closely, that they never let it go till the flames of hell cause
their arms to unclench and let go their hold. Consider how

THE DUTY OF PRAYER. 2 If

you will answer it at the day of judgment, when God shall call
you to an account for your folly in resting in such an hope.
Will it be a sufficient answer for you to say, that you had the
charity of others, and that they thought your conversion was
right ?

Certainly it is foolish for men to imagine, that God had no
more wisdom, or could contrive no other way of bestowing
comfort and hope of eternal life, than one which should en-
courage men to forsake him.

2. How is your doing, as you do, consistent with loving
God above all ? If you have not a spirit to love God above your
dearest earthly friends, and your most pleasant earthly enjoy-
ments ; the scriptures are very plain, and full in it, that you
are not true Christians. But if you had indeed such a spirit,
would you thus grow weary of the practice of drawing near to
him, and become habitually so averse to it, as in a great meas-
ure to cast off so plain a duty, which is so much the life of a
child of God ? It is the nature of love to be averse to absence,
and to love a near access to those whom we love. We love to
be with them ; we delight to come often to them, and to nave
much conversation with them. But when a person who hath
heretofore been wont to converse freely with another, by de*
grees forsakes him, gi'ows strange, and converses with him
but little, and that although the other be importunate with him
for the continuance of their former intimacy ; this plainly
shows the coldness of his heart towards him.

The neglect of the duty of prayer seems to be inconsistent
with supreme love to God also upon another account, and that
is, that it is against the will of God so plainly revealed. True
love to God seeks to please God in every thing, and univer-
sally to conform to his will.

3. Your thus restraining prayer before God is not only in-
consistent with the love, but also with the fear of God. It is
an argument that you cast off fear, as is manifest by that text,
Job xv. 4. " Yea, thou castcst off fear, and restrainest prayer
before God." While you thus live in the transgression of so
plain a command of God, you evidently show, that there is no

Vol. VIII, 2 D

218 HYPOCRITES DEFICIENT IN

fear of God before your eyes. Psal. xxxvi. 1. "The trans-
gression of the wicked saith within my heart, that there is no
fear of God before his eyes."

4. Consider how living in such a neglect is inconsistent
with leading an holy life. We are abundantly instructed in
scripture, that true Christians do lead an holy life ; that with-
out holiness no man shall see the Lord, Hcb. xii. 14 ; and
that every one that hath this hope in him, purifieth himself,
even as Christ is pure, 1 John iii. 3. In Prov. xvi. 17, it is
said, The Idghivaij of the upright is to depart from evil, i. e. it
is, as it were, the common beaten road in which all the godly
travel. To the like purpose is Isai. xxxv. 8. A highnvaij
shall be there, and a way, and it shall be called the way of holi-
ness ; the unclean shall not pass over it, but it shall be for
those, i. e. those redeemed persons spoken of in the foregoing
irerses. It is spoken of inRom.viii. 1, as the character of
all believers, that they walk not after the flesh, but after the
spirit.

But how is a life, in a great measure prayerless, consist-
ent with an holy life ? To lead an holy life is to lead a life de-
voted to God ; a life of worshipping and serving God ; a life
consecrated to the service of God. But how doth he lead
such a life who doth not so much as maintain the duty of
prayer ? How can such a man be said to walk by the Spirit,
and to be a servant of the Most High God ? An holy life is a
life of faith. The life that true Christians live in the world,
they live by the faith of the Son of God. But who can believe
that that man lives by faith who lives without prayer, which
is the natural expression of faith ? Prayer is as natural an ex-
pression of faith as breathing is of life ; and to say a man lives
a life of faith, and yet lives a prayerless life, is every whit as
inconsistent and incredible, as to say, that a man lives without
breathing. A prayerless life is so far from being an holy life,
that it is a profane life : He that lives so, lives like an Hea-
then, who calleth not on God's name ; he that lives a prayer-
less life, lives without God in the world.

THE DUTY OF PRAYER. 2J9

5. If you live in the neglect of secret prayer, you show
your good will to neglect all the worship of God. He that
prays only when he prays with others, would not pray at all,
were it not that the eyes of others are upon him. He that
will not pray where none but God seeth him, manifestly doth
not pray at all out of respect to God, or regard to his allseeing
eye, and therefore doth in effect cast off all prayer. And he
that casts off prayer, in effect casts off all the worship of God,
of which prayer is the principal duty. Now, what a misera-
ble saint is he who is no worshipper of God I He that casts off
the worship of God, in effect casts off God himself: He re-
fuses to own him, or to be conversant with him as his God.
For ^he way in which men own God, and are conversant with
him as their God, is by worshipping him.

6. How can you expect to dwell with God for ever, if you
so neglect and forsake him here ? This your practice shows,
that you place not your happiness in God, in nearness to him,
and communion with him. He who refuses to come and vis-
it, and converse with a friend, and who in a great measure
forsakes him, when he is abundantly invited and importuned
to come ; plainly shows that he places not his happiness in
the company and conversation of that friend. Now, if this be
the case with you respecting God, then how can you expect
to have it for your happiness to all eternity, to be with God,
and to enjoy holy communion with him ?

Let those persons who hope they are converted, and yet
have in a great measure left off the duty of secret prayer, and
whose manner it is ordinarily to neglect it, for their own sake
seriously consider these things. For what will profit them
to please themselves with that, while they live, which will
fail them at last, and leave them in fearful and amazing disap-
pointment ?

It is probable, that some of you who have entertained a
good opinion of your state, and have looked upon yourselves
as converts ; but have of late in a great measure left off the
duty of secret prayer ; will this evening attend secret prayer,
and so may continue to do for a little while after your hearing

220 HYPOCRITES DEFICIENT IN

this sermon, to the end, that you may solve the difficulty and
the objection which is made against the truth of your hope.
But this will not hold. As it hath been in former instances
of the like nature, so what you now hear will have such effect
upon you but a little while. When the business and cares of
the world shall again begin to crowd a little upon you, or the
next time you shall go out into young company, it is probable
you will again neglect this duty. The next time afrolic shall
be appointed, to which it is proposed to you to go, it is highly
probable you will neglect not only secret prayer, but also fam-
ily prayer. Or at least, after a while, you will come to the
same pass again, as before, in casting off* fear and restraining
prayer before God.

It is not very likely that you will ever be constant and per-
severing in this duty, until ycu shall have obtained a better
principle in your hearts. The streams which have no springs
to feed them will dry up. The drought and heat consume
the snow waters. Although they run plentifully in the
spring, yet when the sun ascends higher with a burning heat,
they are gone. The seed that is sown in stony places, though
it seem to flourish at present, yet as the sun shall rise with a
burning heat, will wither away. None will bring forth fruit
with patience, but those whose hearts are become good
ground.

Without any heavenly seed remaining in them, men may,
whenever they fall in among the godly, continue all their lives
to talk like saints. They may, for their credit's sake, tell of
what they have experienced : But their deeds will not hold.
They may continue to tell of their inward experiences, and
yet live in the neglect of secret prayer, and of other duties.

II. I would take occasion from this doctrine to exhort all
to persevere in the duty of prayer. This exhortation is much
insisted on in the word of God. It is insisted on in the Old
Testament; 1 Chron. xvi. 11. "Seek the Lord and his
strength, seek his face continually. "....Isai. lxii. 7. " Ye that
zr.ukc mention of the Lord, keep not silence ;" i. e. be not si-

THE DUTY OF PRAYER. 221

lent as to the voice of prayer, as is manifest by the follow jng
words, " and give him no rest till he establish, and till he
make Jerusalem a praise in the earth," Israel of old is re-
proved for growing weary of the duty of prayer. Isai. xliii. 22.
" But thou hast not called upon me, O Jacob, thou hast been
weary of me, O Israel."

Perseverance in the duty of prayer is very much insisted
on in the isew Testament ; as Luke xviii. at the beginning,
" A man ought always to pray, and not to faint ;" i. e. not to
be discouraged or weary of the duty ; but should always con-
tinue in it. Again, Luke xxi. 36. " Watch ye theixfore,
and pray always." We have the example of Anna the proph-
etess set before us, Luke i. 36, &c- who, though she had lived
to be more than an hundred yeurs old, yet never was weary of
this duty. It is said, " She departed not from the temple,
but served God, with fastings and prayers, night and day."
Cornelius also is commended for his constancy in this duty.
It is said, that he prayed to God always ; Acts x. 2. The
Apostle Paul, in his epistles, insists very much on constancy
in this duty ; Rom. xii. 12. " Continuing instant in prayer."
Eph. vi. 18, 19. " Praying always with all prayer and suppli-
cation in the Spirit, and watching thereunto with all perse-
verance." Col. iv. 2. " Continue in prayer, and watch in the
same." 1 Thess. v. 17. " Pray without ceasing." To the
same effect the Apostle Peter, 1 Pet. iv. 7. " Watch unto
prayer.".. ..Thus abundantly the scripture insists upon it, that
we should persevere in the duty of prayer ; which shows
that it is of very great importance that we should persevere.
If the contrary be the manner of hypocrites, as hath been
shown in the doctrine, then surely we ought to beware of this
leaven.

But here let the following things be p rticularly consider-
ed as motives to perseverance in this duty.

1. That perseverance in the way of duty is necessary t4
salvation, and is abundantly declared so to be in the holy scrip-
tures i as Isai, lxiy. 5. "Thou meetest him that rejoiceth

3H HYPOCRITES DEFICIENT IN

and worketh righteousness, those that remember thee in thy
ways : Behold, thou art wroth, for we have sinned : In those
is continuance, and we shall be saved." Heb.x. 58, 39. " Now
the just shall live by faith : But if any man draw back, my soul
hath no pleasure in him. But we are not of them who draw
back unto perdition ; but of them that believe to the saving of
the soul," Rom. xi. 22. " Behold therefore the goodness
and severity of God : On them which fell, severity ; but to-
wards thee, goodness, if thou continue in his goodness ; other-
wise thou also shalt be cut off.. ..So in many other places.

Many, when they think they are converted, seem to im-
agine that their work is done, and that there is nothing else
needful in order to their going to heaven. Indeed persever-
ance in holiness of life is not necessaiy to salvation, as the
righteousness by which a right to salvation is obtained. Nor
is actual perseverance necessary in order to our becoming in-
terested in that righteousness by which we are justified. For
as soon as ever a soul hath believed in Christ, or hath put
forth one act of faith in him, it becomes interested in his right-
eousness, and in all the promises purchased by it.

But persevering in the way of duty is necessary to salva-
tion, as a concomitant and evidence of a title to salvation.
There is never a title to salvation without it, though it be not
the righteousness by which a title to salvation is obtained. It
is necessary to salvation, as it is the necessary consequence of
true faith. It is an evidence which universally attends up-
rightness, and the defect of it is an infallible evidence of the
want of uprightness. Psal. exxv. 4, 5. There such as are
good and upright in heart, are distinguished from such as fall
away or turn aside : " Do good, O Lord, to those that are
good, and to them that are upright in their hearts. As for
such as turn aside to their crooked ways, the Lord shall lead
them forth with the workers of iniquity. But peace shall be
upon Israel." It is mentioned as an evidence that the hearts
of the children of Israel were not right with God, that they
di'\ not persevere in the ways of holiness. PsaI. Ixxviii. £.

THE DUTY OF PRAYER. 223

«* A generation that set not their hearts aright, and whose
spirit was not stedfast with God."

Christ gives this as a distinguishing character of those
that are his disciples indeed, and of a true and saving faith, that
it is accompanied with perseverance in the obedience of
Christ's word. John viii. 31. "Then said Jesus to those
Jews which believed on him, if ye continue in my word, then
are ye my disciples indeed." This is mentioned as a neces-
sary evidence of an interest in Christ, Heb. iii. 14. " We are
made partakers of Christ, if we hold the beginning of our
confidence stedfast to the end."

Perseverance is not only a necessary concomitant and evi-
dence of a title to salvation ; but also a necessary prerequisite
to the actual possession of eternal life. It is the only way to
heaven, the narrow way that leadeth to life. Hence Christ
exhorts the church of Philadelphia to persevere in holiness
from this consideration, that it was necessary in order to her
obtaining the crown. Rev. iii. 11. "Hold fast that which
thou hast, that no man take thy crown." It is necessary, not
only that persons should once have been walking in the way
of duty, but that they should be found so doing when Christ
cometh. Luke xii. 43. " Blessed is that servant whom his
Lord, when he cometh, shall find so doing." Holding out to
the end is often made the condition of actual salvation. Mat.
x. 22. " He that endureth to the end, the same shall be sav-
ed :" And Rev. ii. 10. "Be thou faithful unto death, and I
will give thee a crown of life."

2. In order to your own perseverance in the way of duty,
your own care and watchfulness is necessary. For though it
be promised that true saints shall persevere, yet that is no ar-
gument that their care and watchfulness is not necessary in
order to it ; because their care to keep the commands of God
is the thing promised. If the saints should fail of care, watch-
fulness, and diligence to persevere in holiness, that failure of
their care and diligence would itself be a failure of holiness.
They who persevere not in watchfulness and diligence, perse-
vere not in holiness of life, for holiness of life very much con-

224 HYPOCRITES DEFICIENT IN

sists in watchfulness and diligence to keep the commands of
God. It is one promise of the covenant of grace, that the
saints shall keep God's commandments. Ezek. xi. 19,20.
Yet that is no argument that they have no need to take care
to keep these commandments, or to do their duty. So the
promise of God, that the saints shall persevere in holiness, is
no argument that it is not necessary that they should take
heed lest they fall away.

Therefore the scriptures abundantly warn men to watch
over themselves diligently, and to give earnest heed lest they
fall away. 1 Cor. xv. 13. « Watch ye, stand fast in the faith,
quit you like men, be strong." 1 Cor. x. 12. « Let him that
thinketh he standeth, take heed lest he fall." Heb.iii. 12,
13, 14. " Take heed, brethren, lest there be in any of you an
evil heart of unbelief in departing from the living • >od ; but
exhort one another daily, while it is called today, lest any of
you be hardened through the deceitfulness of sin. For we
are made partakers of Christ, if we hold the beginning of
our confidence stedfast unto the end." Heb. iv. 1. "Let us
therefore fear, lest a promise being left us of entering into his
rest, any of you should seem to come short of it." 2 Pet. iii.
17. " Ye therefore, beloved, seeing ye know these things be-
fore, beware lest ye also, being led away with the error of the
wicked, fall from your own stedfastness." 2 John v. 8. "Look
to yourselves that we lose not those things which we have
wrought, but that we receive a full reward."

Thus you see how earnestly the scriptures press on
Christians exhortations to take diligent heed to themselves
that they fall not away. And certainly these cautions are not
without reason.

The scriptures particularly insist upon watchfulness in
order to perseverance in the duty of prayer. Watch and pray,
saith Christ ; which implies that we should watch unto pray-
er, as the Apostle Peter says, 1 Pet. iv. 7. It implies, that
we should watch against a neglect of prayer, as well as against
other sins. The apostle, in places which have been already

Ql toned, directs us to pray with all prayer, rjaiching there-

THE DUTY OF PRAYER. 225

unto with all perseverance, and to continue in prayer, and
•match in the same. Nor is it any wonder that the apostles so
much insisted on watching, in order to a continuance in pray-
er with all perseverance ; for there are many temptations to
neglect this duty ; first to be inconstant in it, and from time
to time to omit it ; then in a great measure to neglect it.
The devil watches to draw us away from God, and to hinder
us from going to him in prayer. We are surrounded with
one and another tempting object, business and diversion :
Particularly we meet with many things which are great tempt-
ations to a neglect of this duty.

3. To move you to persevere in the duty of prayer, consid-
er how much you always stand in need of the help of God. If
persons who have formerly attended this duty, leave it off, the
language of it is, that now they stand in no further need of
God's help, that they have no further occasion to go to God
with requests and supplications : When indeed it is in God
we live, and move, and have our being. We cannot draw a
breath without his help. You need his help every day, for
the supply of your outward wants ; and especially you stand in
continual need of him to help your souls. Without his pro-
tection they would immediately fall into the hands of the dev-
il, who always stands as a roaring lion, ready, whenever he is
permitted, to fall upon the souls of men and devour them. If
God should indeed preserve your lives, but should otherwise
forsake and leave you to yourselves, you would be most mis-
erable : Your lives would be a curse to you.

Those that are converted, if God should forsake them,
would soon fall away totally from a state of grace into a state
far more miserable than ever they were in before their con-
version. They have no strength of their own to resist those
powerful enemies who surround them. Sin and Satan would
immediately carry them away, as a mighty flood, if God should
forsake them. You stand in need of daily supplies from God.
Without God you can receive no spiritual light nor comfort,
can exercise no grace, can bring forth no fruit. Without God
your souls will wither and pine away, and sink into a most

Vol. VIII. 2 E

226 HYPOCRITES DEFICIENT IN"

wretched state. You continually need the instructions and di-
rections of God. What can a little child do, in a vast howling
wilderness, without some one to guide it, and to lead it in the
right way ? Without God you will soon fall into snares, and
pits, and many fatal calamities.

Seeing therefore you stand in such continual need of the
help of God, how reasonable is it that you should continu-
ally seek it of him, and perseveringly acknowledge your de-
pendence upon him, by resorting to him, to spread your needs

before him, and to offer up your requests to him in prayer

Let us consider how miserable we should be, if we should
leave off prayer, and God at the same time should leave off to
take any care of us, or to afford us any more supplies of his
grace. By our constancy in prayer, we cannot be profita-
ble to God ; and if we leave it off, God will sustain no damage t
He doth not need our prayers ; Job xxxv. 6, 7. But if God
cease to care for us and to help us, we immediately sink : Wfe
can do nothing : We can receive nothing without him.

4. Consider the great benefit of a constant, diligent, and
persevering attendance on this duty. It is one of the greatest
and most excellent means of nourishing the new nature, and of
causing the soul to flourish and prosper. It is an excellent
mean of keeping up an acquaintance with God, and of grow-
ing in the knowledge of God. It is the way to a life of com-
munion with God. It is an excellent mean of taking off the
heart from the vanities of the world, and of causing the mind
to be conversant in heaven. It is an excellent preservative
from sin and the wiles of the devil, and a powerful antidote
against the poison of the old serpent. It is a duty whereby
strength is derived from God against the lusts and corruptions
of the heart, and the snares of the world.

It hath a great tendency to keepthe soul in a wakeful frame,
and to lead us to a strict walk with God, and to a life that shall
be fruitful in such good works, as tend to adorn the doctrine -
of Christ, and to cause our light so to shine before others, that
they, seeing our good works, shall glorify our Father who is
"n heaven. And if the duty be constantly and diligently at-

THE DUTY OF PRAYER. 22T

-tended, it will be a very pleasant duty. Slack and slothful at-
tendance upon it, and unsteadiness in it, are the causes which
snake it so great a burden as it is to some persons. Their
slothfulness in it hath naturally the effect to beget a dislike of
the duty, and a great indisposition to it. But if it be constant-
ly and diligently attended, it is one of the best means of lead-
ing, not only a Christian and amiable, but also a pleasant life ;
a life of much sweet fellowship with Christ, and of the abund-
ant enjoyment of the light of his countenance.

Besides, the great power which prayer, when duly attend-
ed, hath with God, is worthy of your notice. By it men be-
come like Jacob, who, as a prince, had power with God, and
prevailed, when he wrestled with God for the blessing. See
the power of prayer represented in James v. 16...... 18. By

these things you may be sensible how much you will lose, if
you shall be negligent of this great duty of calling upon God j
and how ill you will consult your own interest by such a neg-
lect.

I conclude my discourse with two directions in order to
constancy and perseverance in this duty.

1. Watch against the beginnings of a neglect of this duty.
Persons who have for a time practised this duty, and after-
wards neglect it, commonly leave it off by degrees. While
their convictions and religious affections last, they are very
constant in their closets, and no worldly business,or company,
or diversion hinders them. But as their convictions and af-
fections begin to die away, they begin to find excuses to neg-
lect it sometimes. They are now so hurried ; they have now
such and such things to attend to ; or there are now such incon-
veniences in the way, that they persuade themselves they may-
very excusably omit it for this time. Afterwards it pretty
frequently so happens, that they have something to hinder,
something which they call a just excuse. After a while, a
less thing becomes a sufficient excuse than was allowed to be
such at first. Thus the person by degrees contracts more
and more of an habit of neglecting prayer, and becomes more
and more indisposed to it. And even when he doth perform

228 HYPOCRITES DEFICIENT IN

it, it is in such a poor, dull, heartless, miserable manner, that
he says to himself, he might as well not do it at all, as do it so.
Thus he makes his own dulness and indisposition an excuse
for wholly neglecting it, or at least for living in a great meas-
ure in the neglect of it. After this manner do Satan and
men's own corruptions inveigle them to their ruin.

Therefore beware of the first beginnings of a neglect :
Watch against temptations to it : Take heed how you begin
to allow of excuses. Be watchful to keep up the duty in the
height of it ; let it not so much as begin to sink. For when
you give way, though it be but little, it is like giving way to an
enemy in the field of battle ; the first beginning of a retreat
greatly encourages the enemy, and weakens the retreating
soldiers.

2. Let me direct you to forsake all such practices as you
find by experience do indispose you to the duty of secret pray-
er. Examine the things in which you have allowed yourselves,
and inquire whether they have had this effect. You are able
to look over your past behavior, and may doubtless, on an im-
partial consideration, make a judgment of the practices and
courses in which you have allowed yourselves.

Particularly let young people examine their manner of
comfiany keejwig, and the round of diversions in which, with
their companions, they have allowed themselves. I only de-
sire that you would ask at the mouth of your own consciences
what has been the effect of these things with respect to your
attendance on the duty of secret prayer. Have you not found
that such practices have tended to the neglect of this duty ?
Have you not found that after them you have been more indis-
posed to it, and less conscientious and careful to attend it ?
Yea have they not from time to time, actually been the means
of your neglecting it ?

If you cannot deny that this is really the case, then, if you
seek the good of your souls, forsake these practices. What-
ever you may plead for them, as that there is no hurt in them,
or that there is a time for all things, and the like ; yet if you
find this hurt in the consequence of them, it is time for you

THE DUTY OF PRAYER. 229

to forsake them. And if you value heaven more than a little
worldly diversion ; if you set an higher price on eternal glory
than on a dance or a song, you will forsake them.

If these things be lawful in themselves, yet if your experi-
ence show, that they are attended with such a consequence as
I have now mentioned, that is enough. It is lawful in itself
for you to enjoy your right hand and your right eye : But if,
by experience, you find they cause you to offend, it is time for
you to cut off the one, and pluck out the other, as you would
rather go to heaven without them than go to hell v/ith them,
into that place of torment where the worm dieth not, and the
fire is not quenched.

SERMON XXV.*

The Peace which Christ gives his true Followers,

JOHN xiv. 27.

JPEACE I LEAVE WITH YOU, MY PEACE I GIVE UNTO YOU i
NOT AS THE WORLD GIVETH, GIVE I UNTO YOU.

1 HESE words are a part of a most affectionate and
affecting discourse that Christ had with his disciples the same
evening in which he was betrayed, knowing that he was to be
crucified the next day. This discourse begins with the 31st
verse of the xiiith chapter, and is continued to the end of the
xvith chapter. Christ began his discourse after he had par-
took of the passover with them, after he had instituted and ad-
ministered the sacrament of the Supper, and after Judas was
gone out, and none were left but his true and faithful disci-
ples ; whom he now addresses as his dear children. This
was the last discourse that ever Christ had with them before
his death. As it was his parting discourse, and as it were his
dying discourse, so it is, on many accounts, the most remark-
able of all the discourses of Christ which we have recorded ii>
our Bibles.

* Dated August, 1750.

PEACE WHICH CHRIST GIVES, &c. 23 1;

It is evident this discourse made a deep impression on the
minds of the disciples ; and we may suppose that it did so, in
a special manner, on the mind of John, the beloved disciple,
whose heart was especially full of love to him, and who had
just then been leaning on his bosom. In this discourse Christ
had told his dear disciples that he was going away, which filled
them with sorrow and heaviness. The words of the text are
some of the words which Christ said to comfort them, and to
relieve their sorrow. He supports them with the promise
of that peace which he would leave with them, and which
they would' have in him and with him, when he was gone.

This promise he delivers in three emphatical expressions,
which illustrate one another. " Peace I leave with you.'9
As much as to say, though I am going away, yet I will not
take all comfort away with me. While I have been with you>
I have been your support and com fort, and you have had peace
in me in the midst of the losses you have sustained, and troub-
les you have met with in this evil generation. This peace I
will not take from you, but leave it with you with great advan-
tage, and in a more full possession.

" My peace I give unto you." Christ, by calling it his;
peace, signifies two things,

1. That it was his own, that which he had to give. It war.
the peculiar benefit that he had to bestow on his children ;
now he was about to die and leave the world as to his human
presence. Silver and gold he had none : For while in his es-
tate of humiliation he was poor. The foxes had holes, and
the birds of the air had nests ; but the Son of man had nor
where to lay his head : Luke ix. 58. He had no earthly es-
tate to leave to his disciples who were, as it were, his family :
But he had peace to give them.

2. It was his peace that he gave them ; as it was the same-
kind of peace which he himself enjoyed. The same excel-
lent and divine peace which he ever had in God, and which he
was about to receive in his exalted state in a vastly greatei'
perfection and fullness : For the happiness Christ gives to his
people, is a participation of his own happiness; agreeable to

232 PEACE WHICH CHRIST GIVES

what Christ says in this same dying discourse of his, chap.xv«
II. " These things have I said unto you, that my joy might
remain in you." And in his prayer that he made with his dis-
ciples at the conclusion of this discourse. Chapter xvii. 13,
u And now come I to thee, and these things I speak in the
world, that they might have my joy fulfilled in themselves."
And verse 22. " And the glory which thou gavest me, I have
given them."

Christ here alludes to men's making their wills before
death. When parents are about to leave their children by
death, they are wont, in their last will and testament, to give
them their estate ; that estate which they themselves were
wont to possess and enjoy. So it was with Christ when he
was about to leave the world, with respect to the peace which
he gave his disciples ; only with this difference, that earthly
parents, when they die, though they leave the same estate to
their children which they themselves heretofore enjoyed ; yet,
when the children come to the full possession of it, they enjoy
it no more ; the parents do not enjoy it with their children.
The time of the full possession of parents and children is not
together. Whereas with respect to Christ's peace, he did
not only possess it himself before his death, when he bequeath-
ed it to his disciples ; but also afterwards more fully ; so that
they were received to possess it with him.

The third and last expression is, " not as the world giveth,
give I unto you." Which is as much as to say, my gifts and
legacies, now I am going to leave the world, are not like those
which the rich and great men of the world are wont to leave to
their heirs, when they die. They bequeath to their children
their worldly possessions ; and it may be, vast treasures of sil-
ver and gold, and sometimes an earthly kingdom. But the
thing that I give you, is my peace, a vastly different thing
from what they are wont to give, and which cannot be obtain-
ed by all that they can bestow, or their children inherit from
them.

HIS TRUE FOLLOWERS. 233

DOCTRINE.

That peace which Christ, when he died, left as a legacy
to all his true saints, is very diverse from all those things
which the men of this world bequeath to their children, when
they die.

- I. Christ at his death made over the blessings of the new
covenant to believers, as it were in a will or testament.

II. A great blessing that Christ made over to believers in
this his testament was his peace.

III. This legacy of Christ is exceeding diverse from all
that any of the men of this world ever leave to their children
when they die.

I. Christ at his death made over the blessings of the new
covenant to believers, as it were in a will or testament.

The new covenant is represented by the apostle as Christ's
last will and testament. Heb. ix. 15, 16. " And for this cause
he is the Mediator of the New Testament, that by means of
death, for the redemption of the transgressions that were un-
der the first testament, they which are called might receive
the promise of eternal inheritance. For where a testament
is, there must also of necessity be the death of the testator."
What men convey by their will or testament, is their own es-
tate. So Christ in the new covenant conveys to believers his
own inheritance, so far as they are capable of possessing and
enjoying it. They have that eternal life given to them in
their measure, which Christ himself possesses. They live-
in him, and with him, and by a participation of his life. Be-
cause he lives they live also. They inherit his kingdom ; the
same kingdom which the Father appointed unto him. Luke

Vol. VIII. 2 F

234 PEACE WHICH CHRIST GIVES

xxii. 29. " And I appoint unto you a kingdom, as my Father
hath appointed unto me." They shall reign on his throne,
Rev. iii. 21. They have his glory given to them, John xvii.
And because all things are Christ's, so in Christ all things are
also the saints,' I Cor. iii. 21, 22.

Men in their wills or testaments most commonly give
their estates to their children : So believers are in scripture,
represented as Christ's children. Heb. ii. 13. " Behold, I,
and the children which God hath given me." Men most
commonly make their wills a little before their death : So
Christ did, in a veiy special and solemn manner, make over
and confirm to his disciples the blessings of the new covenant,
on the evening before the day of his crucifixion, in that dis-
course of which my text is a part. The promises of the new
covenant were never so particularly expressed, and so sol-
emnly given forth by Christ in all the time that he was upon
earth, as in this discourse. Christ promises them mansions
in his Father's house, chap. xiv. 1, 2, 3. Here he promises
them whatever/ blessings they should need and ask in his.
name. Chap. xv. 7. xiv. 23, 24. Here he does more sol-
emnly and fully than any where else, give forth and confirm
the promise of the Holy Spirit, which is the sum of the bless-
ings of the covenant of grace. Chap. xiv. 16... .xvii. 26. ...xv.
25....xvi. 7. Here he promises them his own and his Fath-
er's gracious presence and favor. Chap. xiv. 18....xix. 20,
21. Here he promises them peace in the text. Here he
promises them his joy. Chap. xv. 11. Here he promises
grace to bring forth holy fruits. Chap. xv. .1 1. And victory
over the world. Chap. xvi. 33. And indeed there seems to
be no where else so full and complete an edition of the cove-
nant of grace in the whole Bible, as in this dying discourse of
Christ with his eleven true disciples.

This covenant between Christ and his children is like a
will or testament also in this respect, that it becomes effectu-
al by, and no other way than by, his death ; as the apostle ob-
serves it is with a will or testament among men. For a tes-
tament is of force after men are dead. Heb. ix. 17. For

HIS TRUE FOLLOWERS. 235

though the covenant of grace indeed was of force before the
death of Christ, yet it was of force no otherwise than by his
death : So that his death then did virtually intervene ; being
already undertaken and engaged. As a man's heirs come by
the legacies bequeathed to them no otherwise than by the
death of the testator, so men come by the spiritual and eternal
inheritance no otherwise than by the death of Christ. If it
had not been for the death of Christ they never could have
obtained it.

II. A great blessing that Christ, in his testament, hath
bequeathed to his true followers, is his peace. Here are two
things that I would observe particularly, viz. That Christ
hath bequeathed to believers true peace ; and then, that the
peace he has given them is his peace.

1. Our Lord Jesus Christ has bequeathed true peace and
comfort to his followers. Christ is called the Prince of Peace.
Isai. ix. 6. And when he was born into the world, the angels,
on that joyful and wonderful occasion, sang, Glory to God in
the highest, on earth peace ; because of that peace which he
should procure for, and bestow on the children of men; peace
with God, and peace one with another, and tranquillity and
peace within themselves : Which last is especially the bene-
fit spoken of in the text. This Christ has procured for his
followers, and laid a foundation for their enjoyment of, in that
he has procured for them the other two, viz. peace with God,
and one with another. He has procured for them peace and
reconciliation with God, and his favor and friendship ; in that
he satisfied for their sins, and laid a foundation for the perfect
removal of the guilt of sin, and the forgiveness of all their
trespasses, and wrought out for them a perfect and glorious
righteousness, most acceptable to God, and sufficient to re-
commend them to God's full acceptance, and to the adop-
tion of children, and to the eternal fruits of his fatherly kind-
ness.

By these means true saints are brought into a state of free»
lorn from condemnation, and all the curses of the law of God.

236 PEACE WHICH CHRIST GIVES

Rom. viii. 34. " Who is he that condemneth ?" And by these
means they are safe from that dreadful and eternal misery
which naturally they are exposed to, and are set on high out
of the reach of all their enemies, so that the gates of hell and
powers of darkness can never destroy them ; nor can wicked
men, though they may persecute them, ever hurt them....
Rom. viii. 31. "If God be for us, who can be against us?"
Numb, xxiii. 8. " How shall I curse whom God hath not
cursed !" Verse 23. " There is no enchantment against Ja-
cob, neither is there any divination against Israel." By these
means they are out of reach of death, John vi. 4....ix. 50, 51.
" This is the bread which cometh down from heaven, that a
man may eat thereof and not die." By these means death
with respect to them has lost its sting, and is no more worthy
of the name of death. 1 Cor. xv. 55. " O death where is thy
sting ?" By these means they have no need to be afraid of
the day of judgment, when the heavens and earth shall be dis-
solved. Psal. xlvi. 1,2. " God is our refuge and strength, a
very present help in trouble. Therefore will not we fear,
though the earth be removed ; and though the mountains be
carried into the midst of the sea." Yea, a true saint has rea-
son to be at rest in an assurance, that nothing can separate him
from the love of God, Rom. viii. 38, 39.

Thus he that is got into Christ, is in a safe refuge from
every thing that might disturb him ; for this is that man
spoken of, Isai. xxxii. 2. " And a man shall be as an hiding
place from the wind, and a covert from the tempest: As riv-
ers of water in a dry place, as the shadow of a great rock in a
weary land " And hence they that dwell in Christ have that
promise fulfilled to them which we have in the 18th verse of
the same chapter. " And my people shall dwell in a peace-
able habitation, and in sure dwellings, and in quiet resting
places."

And the true followers of Christ have not only ground of
rest and peace of soul, by reason of their safety from evil, but
on account of their sure title and certain enjoyment of all that
good which they stand in need of. living, dying, and through-

HIS TRUE FOLLOWERS. 23?

out all eternity. They are on a sure foundation for happiness,
are built on a rock that can never be moved, and have a foun-
tain that is sufficient, and can never be exhausted. The cov-
enant is ordered in all things and sure, and God has passed
his word and oath, " That by two immutable things, in which
it was impossible for God to lie, we might have strong conso-
lation, who have fled for refuge to lay hold on the hope set be-
fore us." The infinite Jehovah is become their God, who
can do every thing for them. He is their portion who has an
infinite fulness of good in himself. " He is their shield and
exceeding great reward." As great a good is made over to
them as they desire, or can desire or conceive of : Yea, as
great and sweet as they are capable of; and to be continued
as long as they desire ; and this is made as sure as they can
desire : Therefore they have reason to put their hearts at
rest, and be at peace in their minds.

Besides, he has bequeathed peace to the souls of his peo-
ple, as he has procured for them and made over to them, the
spirit of grace and true holiness ; which has a natural ten-
dency to the peace and quietness of the soul. It has such a
tendency as it implies a discovery and relish of a suitable and
sufficient good. It brings a person into a view of divine beau-
ty, and to a relish of that good which is a man's proper happi-
ness ; and so it brings the soul to its true centre. The soul
by this means is brought to rest, and ceases from restlessly
inquiring, as others do, who will shew us any good ; and wan-
dering to and fro, like lost sheep, seeking rest, and finding
none. The soul hath found him who is as the apple tree
among the trees of the wood, and sits down under his shadow
with great delight, and his fruit is sweet unto his taste. Cant.
ii. 2. And thus is that saying of Christ fulfilled, John iv. 14.
" Whosoever drinketh of the water that I shall give him,
shall never thirst." And besides, true grace naturally tends
to peace and quietness, as it settles things in the soul in their
due order, sets reason on the throne, and subjects the senses
and affections to its government, which before were upper-
most, and put all things into confusion and uproar in the sou!.

PLACE WHICH CHRIST GIVES

Grace tends to tranquillity, as it mortifies tumultuous desires
and passions, subdues the eager and insatiable appetites of the
sensual nature and greediness after the vanities of the world.
It mortifies such principles as hatred, variance, emulation,
wrath, envyings, and the like, which are a continual source
of inward uneasiness and perturbation ; and supplies those
sweet, calming, and quieting principles of humility, meek-
ness, resignation, patience, gentleness, forgiveness, and sweet
reliance on God. It also tends to peace, as it fixes the aim of
the soul to a certain end ; so that the soul is no longer dis-
tracted and drawn contrariwise by opposite ends to be sought,
and opposite portions to be obtained, and many masters of
contrary wills and commands to be served ; but the heart is
fixed in the choice of one certain, sufficient, and unfailing
good : And the soul's aim at this, and hope of it, is like an
anchor to it, that keeps it stedfast, that it should no more be
driven to and fro by every wind.

2. This peace, which Christ has left as a legacy to his
true followers, is his peace. It is the peace which himself
enjoys. This is what I take to be that which is principally
intended in the expression. It is the peace that he enjoyed
while on earth, in his state of humiliation ; Though he was a
man of sorrows, and acquainted with grief, and was every
where hated and persecuted by men and devils, and had no
place of rest in this world ; yet in God, his Father, he had
peace. We read of his rejoicing in spirit, Luke x. 21. So
Christ's true disciples, though in the world they have tribula-
tion, yet in God have peace.

When Christ had finished his labors and sufferings, and
rose from the dead, and ascended into heaven, then he entered
into his rest, and into a state of most blessed, perfect, and ev-
erlasting peace : Delivered by his own sufferings from our
imputed guilt, acquitted and justified of the Father on his rcs-
tirrcction ; having obtained a perfect victory over all his ene-
mies ; was received of his Father into heaven, the rest which
he had prepared for him, there to enjoy his heart's desire

HIS TRUE FOLLOWERS. 2sg

fully and perfectly to all eternity. And then were those words
in the first six verses of the 21st Psalm, which have respect
to Christ, fulfilled. This peace and rest of the Messiah is.
doubtless exceeding glorious. Isai. xi. 10. " And his rest
shall be glorious." This rest is what Christ has procured,
not only for himself, but also his people, by his death ; and
has bequeathed it to them, that they may enjoy it with him,
imperfectly in this world, and perfectly and eternally in an-
other world.

That peace, which has been described, which believers
enjoy, is a participation of the peace which their glorious
Lord and Master himself enjoys, by virtue of the same blood
of Christ, by which Christ himself has entered into rest ; it is
in a participation of this same justification ; for believers are
justified with Christ. As he was justified when he rose from
the dead, and as he was made free from our guilt, which he
had as oursurety, so believers are justified in him and through
him. It is as being accepted of God in the same righteous-
ness : It is in the favor of the same God and heavenly Father
that they enjoy peace. " I ascend to my Father and your
Father, to my God and your God." It is in a participation of
the same spirit ; for believers have the spirit of Christ. He
had the spirit given to him not by measure, and of his fulness
do they all receive, and grace for grace. As the oil, poured
on the head of Aaron, went down to the skirts of his garments,
so the spirit poured on Christ, the head, descends to all his
members. It is partaking of the same grace of the spirit that
believers enjoy this peace, John i. 16.

It is as being united to Christ, and living by a participation
of his life, as a branch lives by the life of the vine. It is as
partaking of the same love of God. John xvii. 26. « That
the love wherewith thou hast loved me may be in them." It
is as having a part with him in his victory over the same ene-
mies : And also as having an interest in the same kind of eter-
nal rest and peace. Eph. ii. 5, 6. " Even when we were dead
in sins, hath quickened us together with Christ.. ..and hath

34* PEACE WHICH CHRIST GIVES

raised us up together, and hath made us sit together in heav-
enly places."

III. This legacy of Christ to his true disciples is very di-
verse from all that the men of this world ever leave to their
children when they die. The men of this world, many of
them, when they come to die, have great estates to bequeath
to their children, an abundance of the good things of this
world, large trad s of ground, perhaps in a fruitful soil, cover-
ed with flocks and herds. They sometimes leave to their
children stately mansions, and vast treasures of silver, gold,
jewels, and precious things, fetched from both the Indies, and,
from every side of the globe of the earth. They leave them
wherewith to live in much state and magnificence, and make
a great show among men, to fare very sumptuously, and swim
in worldly pleasures. Some have crowns, sceptres, and pal-
aces, and great monarchies to leave to their heirs. But nune
of these things are to be .compared to that blessed peace of
Christ which he has bequeathed to his true followers. These
things are such as God commonly, in his Providence, gives
his worst enemies, those whom he hates and despises most.
But Christ's peace is a precious benefit, which he reserves for
his peculiar favorites. These worldly things, even the best
of them, that the men and princes of the world leave for their
children, are things which God in his Providence throws out
to those whom he looks on as dogs ; but Christ's peace is the
bread of his children. All these earthly things are but empty
shadows, which, however men set their hearts upon them, are
not bread, and can never satisfy their souls ; but this peace of
Christ is a truly substantial, satisfying food. Isai. Iv. 2. None
of those things, if men have them to the best advantage, and
in ever so great abundance, can give true peace and rest to
the soul, as is abundantly manifest not only in reason, but ex-
perience ; it being found in all ages, that those who have the
most of them, have commonly the least quietness of mind.
It is true, there may be a kin ieace they

may have in their enjoyment cf worldly things ; men may

HIS TRUE FOLLOWERS: 2U

bless their souls, and think themselves the only happy persons,
and despise others ; may say to their souls, as the rich man
did, Luke xii. 19. " Soul, thou hast much goods laid up for
many years, take thine ease, eat, drink, and be merry." But
Christ's peace, which he gives to his true disciples, vastly dif-
fers from this peace that men may have in the enjoyments of
the world, in the following respects :

1. Christ's peace is a reasonable peace and rest of soul ;
it is what has its foundation in light and knowledge, in the
proper exercises of reason, and a right view of things ; where-
as the peace of the world is founded in blindness and delusion.
The peace that the people of Christ have, arises from their
having their eyes open, and seeing things as they be. The
more they consider, and the more they know of the truth and
reality of things, the more they know what is true concerning
themselves, the state and condition they are in ; the more they
know of God, and the more certain they are that there is a
God, and the more they know what manner of being he is, the
more certain they are of another world and future judgment,
and of the truth of God's threateningsand promises; the more
their consciences are awakened and enlightened, and the
brighter and the more searching the light is that they see
things in, the more is their peace established : Whereas, on
the contrary, the peace that the men of the world have in their
worldly enjoyments can subsist no otherwise than by their be-
ing kept in ignorance. They must be blindfolded and deceiv-
ed, otherwise they can have no peace . Do but let light in up-
on their consciences, so that they may look about them and see
what they are, and what circumstances they are in, and it will
at once destroy all their quietness and comfort. Their peace
can live no where but in the dark. Light turns their ease in-
to torment. The more they know what is true concerning
God and concerning themselves, the more they are sensible of
the truth concerning those enjoyments which they possess ;
and the more they are sensible what things now are, and what
things are like to be hcieaiter, the more will their calm be
turned (into a storm. The worldly man's peace cannot be

Vol. VIII. 2 G

2*2 PEACE WHICH CHRIST* GIVES

maintained but by avoiding consideration and reflection. I?
he allows himself to think, and properly to exercise his reas-
on, it destroys his quietness and comfort. If he would estab-
lish his carnal peace, it concerns him to put out the light of
his mind, and turn beast as fast as he can. The faculty of
reason, if at liberty, proves a mortal enemy to his peace. It
concerns him, if he would keep alive his peace, to contrive all
ways that may be, to stupify his mind and deceive himself, and
to imagine things to be otherwise than they be. But with re-
spect to the peace which Christ gives, reason is its great
friend. The more this faculty is exercised, the more it is es-
tablished. The more they consider and view things with
truth and exactness, the firmer is their comfort, and the high-
er their joy. How vast a difference is there between the
peace of a Christian and the worldling! How miserable are
they who cannot enjoy peace any otherwise than by hiding
their eyes from the light, and confining themselves to dark-
ness ; whose peace is properly stupidity ; as the ease that a
man has who has taken a dose of stupifying poison, and the
ease and pleasure that a drunkard may have in an house on
fire over his head, or the joy of a distracted man in thinking
that he is a king, though a miserable wretch confined in bed-
lam : Whereas, the peace that Christ gives his true disciples,
is the li^ht of life, something of the tranquillity of heaven, the
peace of the celestial paradise, that has the glory of God to
lighten it.

2. Christ's peace is a virtuous and holy peace. The peace
that the men of the world enjoy is vicious ; it is a vile stupidi-
ty, that depraves and debases the mind, and makes men brut-
ish. But the peace that the saints enjoy in Christ, is not only
their comfort, but it is a part of their beauty and dignity. The
Christian tranquillity, rest, and joy of real saints, are not only
unspeakable privileges, but they are virtues and graces of
God's Spirit, wherein the image of God in them does partly
consist. This peace has its source in those principles that
are in the highest degree virtuous and amiable, such as pover-
ty of spirit, holy resignation, trust in God, divine love, meek-

HIS TRUE FOLLOWERS. 243

and charity ; the exercise of such blessed fruits of the
spirit as are spoken of, Gal. v. 22, 23.

3. This peace greatly differs from that which is enjoyed by
the men of the world, with regard to its exquisite sweetness.
It is a peace that passes all that natural men enjoy in worldly
things so much, that it passes their understanding and concep-
tion. Phil. iv. 7. It is exquisitely sweet, because it has so
firm a foundation as the everlasting rock that never can be
moved. It is sweet, because perfectly agreeable to reason.
It is sweet, because it rises from holy and divine principles,
that as they are the virtue, so they are the proper happiness
of men.

It is exquisitely sweet, because of the greatness of the ob-
jective good that the saints enjoy, and have peace and rest in,
being no other than the infinite bounty and fullness of that
God who is the fountain of all good. It is sweet, on account
of the fullness and perfection of that provision that is made
for it in Christ and the new covenant, where there is a founda-
tion laid for the saints' perfect peaces and hereafter they
shall actually enjoy perfect peace ; and though their peace is
not now perfect, it is not owing to any defect in the provision
made, but in their own imperfection and miseiy, sin and dark-
ness j and because as yet they do partly cleave to the world
and seek peace from thence, and do not perfectly cleave to
Christ. But the more they do so, and the more they see of
the provision there is made, and accept of it, and cleave to that
alone, the nearer are they brought to perfect tranquillity.
Isaiah xxvi. 5.

4. The peace of the Christian infinitely differs from that of
the worldling, in that it is unfailing and eternal peace. That
peace which carnal men have in the things of the world, is, ac-
cording to the foundation it is built upon, of short continuance ;
like the comfort of a dream, 1 John, ii. 17. 1 Cor. vii. 31,
These things, the best and most durable of them, are like
bubbles on the face of the water ; they vanish in a moment;
H05. x, 7.

244 PEACE WHICH CHRIST GIVES

But the foundation of the Christian's peace is everlasting ;
it is what no time, no change, can destroy. It will remain
when the body dies ; it will remain when the mountains de-
part and the hills shall be removed, and when the heavens
shall be rolled together as a scroll. The fountain of his com-
fort shall never be diminished, and the stream shall never be
dried. His comfort and joy is a living spring in the soul, a
well of water springing up to everlasting life.

APPLICATION.

The use that I would make of this doctrine, is to improve
it, as an inducement unto all to forsake the world, no longer
seeking peace and rest in its vanities, and to cleave to Christ
and follow him. Happiness and rest are what all men are in
pursuit of. But the things of the world, wherein most men
seek it, can never afford it ; they are laboring and spending
themselves in vain. But Christ invites you to come to him,
and offers you this peace which be gives his true followers,
that so much excels all that the world can afford. Isa. lv. 2,3.

You that have hitherto spent your time in the pursuit of
satisfaction and peace in the profit or glory of the world, or in
the pleasures and vanities of youth, have this day an offer
made to you of that excellent and evenasting peace and bless-
edness, which Christ has purchased with the price of his own
blood, and bestows only on those that are his peculiar favorites,
his redeemed ones, that are his portion and treasure, the ob-
jects of his everlasting love. As long as you continue to re-
ject those offers and invitations of Christ, and continue in a
Christlcss condition, you never will enjoy any true peace or
comfort ; but in whatever circumstances you are, you will be
miserable ; you will be like the prodigal, that in vain endeav-
ored to fill his belly with the husks that the swine did eat :
The wrath of God will abide upon, and misery will attend yen
wherever you go, which you never will, by any means, be ablr.

HIS TRUE FOLLOWERS. 245

to escape. Christ gives peace to the most sinful and misera-
ble that come to him. He heals the broken in heart and
bindeth up their wounds. But it is impossible that they
should have peace, that continue in their sins. Isa. lvii. 19,
20, 21. There is no peace between God and them ; as they
have the guilt of sin remaining in their souls, and are under
the dominion of sin, so God's indignation continually burns
against them, and therefore there is reason why they should
travail in pain all their days.

While you continue in such a state, you live in a state of
dreadful uncertainty what will become of you, and in continual
danger. When you are in the enjoyment of things that are
the most pleasing to you, where your heart is best suited, and
most cheerful, yet you are in a state of condemnation, hanging
over the infernal pit, with the sword of divine vengeance
hanging over your head, having no security one moment from
utter and remediless destruction. What reasonable peace
can any one enjoy in such a state as this. What does it signi-
fy to take such an one and clothe him in gorgeous apparel, or
to set him on a throne, or at a prince's table, and feed him.
with the rarest dainties the earth affords ? And how misera-
ble is the ease and cheerfulness that, such have ! What a poor
kind of comfort and joy is it that such take in their wealth and
pleasures for a moment, while they are the prisoners of divine
justice, and wretched captives of the devil, and have none to
befriend them or defend them, being without Christ, aliens
from the commonwealth of Israel, strangers from the cover
nant of promise, having no hope, and without God in the
world !

I invite you now to a better portion. There are better
things provided for the sinful miserable children of men.
There is a surer comfort and more durable peace : Comfort that
you may enjoy in a state of safety and on a suve foundation :
A peace and rest that you may enjoy with reason and with your
eyes open ; having all your sins forgiven, your greatest and most
aggravated transgressions blotted out as a cloud, and buried as

246 PEACE WHICH CHRIST GIVES

in the depths of the sea, that they may never be found mo*ej
and being not only forgiven, but accepted to favor ; being the
objects of God's complacence and delight ; being taken into
God's family and made his children ; and having good evi-
dence that your names were written on the heart of Christ be-
fore the world was made, and that you have an interest in that
covenant of grace that is well ordered in all things and sure ;
wherein is promised no less than life and immortality, an in-
heritance incorruptible and undefiled, a crown of glory that
fades not away ; being in such circumstances, that nothing
shall be able to prevent your being happy to all eternity; hav-
ing for the foundation of your hope, that love of God which is
from eternity unto eternity ; and his promise and oath, and his
omnipotent power, things infinitely firmer than mountains of
brass. The mountains shall depart, and the hills be removedi
yea, the heavens shall vanish away like smoke, and the earth-
shall wax old like a garment, yet these things will never be
abolished.

In such a state as this you will have a foundation of peace
and rest through all changes, and in times of the greatest up-
roar and outward calamity be defended from all storms, and
dwell above the floods. Psalm xxxii. 6, 7, and you shall be
at peace with every thing, and God will make all his creatures
throughout all parts of his dominion, to befriend you. Job v.
19, 24. You need not be afraid of any thing that your ene-
mies can do unto you, Psalm iii. 5, 6. Those things that now
are most terrible to you, viz. death, judgment, and eternity,
will then be most comfortable, the most sweet and pleasant
objects of your contemplation, at least there will be reason
that they should be so. Hearken therefore to the friendly
counsel that is given you this day, turn your feet into the way
of peace, forsake the foolish and live ; forsake those things
-which are no other than the devil's baits, and seek after this
excellent peace and rest of Jesus Christ, that peace of God
which passes all understanding. Taste and see ; never was
any disappointed that made a trial. Prov. xxiv. 13, 14. You

HIS TRUE FOLLOWERS. 34/

•Will not only find those spiritual comforts that Christ offers
you to be of a surpassing sweetness for the present, but they
will be to your soul as the dawning light that shines more and
more to I he perfect day ; and the issue of all will be your ar-
rival in heaven, that land of rest, those regions of everlasting
joy, where your peace and happiness will be perfect, without
the least mixture of trouble or afiliction, and never be inter-
rupted nor have an end.

SERMON XXVI.

The Perpetuity and Change of the Sabhath*

1 CORINTHIANS xvi. 1, 2.

NOW CONCERNING THE COLLECTION FOR THE SAINTS, AS *
HAVE GIVEN ORDER TO THE CHURCHES OF GALATIA,
EVEN SO DO YE. UPON THE FIRST DAY OF THE WEEK,
LET EVERY ONE OF YOU LAY BY HIM IN STORE, AS GOD
HATH PROSPERED HIM, THAT THERE BE NO GATHERINGS
WHEN I COME.

VV E find in the New Testament often mentioned a
certain collection, which was made by the Grecian churches,
for the brethren in Judea, who were reduced to pinching want
by a dearth which then prevailed, and was the heavier upon
them by reason of their circumstances, they having been from
the beginning oppressed and persecuted by the unbelieving
Jews....We have this collection or contribution twice mention-
ed in the Acts, as in chapter xi. 28....31, and in chapter xxiv.
17. It is also taken notice of in several of the epistles ; as
Rom. xv. 26, and Gal. ii. 10. But it is most largely insisted
on, in these two epistles to the Corinthians ; in this first epis-
tle, chapter xvi. and in the second epistle, chapter viii. and ix.

PERPETUITY AND CHANGE, &c. 2 49

The apostle begins the directions, -which in this place he de-
livers concerning this matter, with the words of the text..,.
\\ herein we may observe,

I. What is the thing to be done concerning which the
apostle gives them direction, and that is, the making of a col-
lection for the saints ; the exercise and manifestation of their
charity towards their brethren, by communicating to them,
for the supply of their wants ; which was by Christ and his
apostles often spoken of and insisted on, as one main duty of
the Christian religion, and is expressly declared to be so by
the Apostle James, chap, i. 27. " Pure religion and undefiled
before God and the Father is this, to visit the fatherless and
widows in their affliction."

2. We may observe the time on which the apostle directs
that this should be done, viz. " on the first day of the week."
By the inspiration of the Holy Ghost he insists upon it, that it
be done on such a particular day of the week, as if no other
day would do so well as that, or were so proper and fit a time
for such a work. Thus, although the inspired apostle was
not for making that distinction of days in gospel times, which
the Jews made, as appears by Gal. iv. 10. " Ye observe days,
and months, and times, and years. I am afraid of you, lest I
have bestowed upon you labor in vain ;" yet here he gives
the preference to one day of the week, before any other, for
the performance of a certain great duty of Christianity.

3. It may be observed, that this is the direction which the
apostle had given to other churches that were concerned in
the same duty, upon this occasion : He had given direction
to them also to do it on the first day of the week : " As I have
given orders to the churches of 'ialatia, even so do ye."
Whence we may learn, that it was nothing peculiar in the cir-
cumstances of the Christians at Corinth, which was the rea-
son why the Holy Ghost insisted that they i mi
this duty on this day of the week. The apostli had given the
like orders to the churches of Galatia.

Vol. VIII. 2 H

250 PERPETUITY AND CHANGE

Now Galatia was far distant from Corinth ; the sea parted'
them; and besides that, there were several other countries
between them. Therefore it cannot be thought that the Ho-
ly Ghost directs them to this time upon any secular account,
having respect to some particular circumstances of the peo-
ple in that city, but upon a religious account. In giving the
preference to this day for such work, before any other day,
he has respect to something which reached all Christians
throughout the wide world,

And by other passages of the New Testament, we learn
that the case was the same as to other exercises of religion ;
and that in the age of the apostles, the first day of the week
was preferred before any other day, among the primitive
Christians, and in churches immediately under the care of the
apostles, for an attendance on the exercises of religion in gen-
eral. Acts xx. 7. " Upon the first day of the week, when
the disciples came together to break bread, Paul preached un»
to them." It seems by these things to have been among the
primitive Christians in the apostles' days, with respect to the
first day of the week, as it was among the Jews with respect
to the seventh.

We are taught by Christ, that the doing of alms and show-
ing of mercy are proper works for the sabbath day. When
the Pharisees found fault with Christ for suffering his disci-
ples to pluck the ears of corn and eat on the sabbath, Christ
corrects them with that, " I will have mercy and not sacri-
fice," Matth. xii. 7. And Christ teaches that works of mercy
are proper to be done on the Sabbath, in Luke xiii. 15, 16, and
xiv. 5. These works used to be done on sacred festivals and
days of 'ejoicing, under ii e<Jld Testament, as in Nchemiali's
and Esther's time; i-ci). viii. 10, and Es'th. ix. 19,22. And
Josefi/iua and Philo, two very noted Jews, who wrote not long
after Christ's time, give an account that it was the manner
among the Jews on the Sabbath, to make collections for sab-
red and pious uses.

OF THE SABBATH. 251

DOCTRINE.

It is the mind and will of God, that the first day of the
%veek should be especially set apart among Christians, for re-
ligious exercises and duties.

That this is the doctrine which the Holy Ghost intended
to teach us, by this and some other passages of the New Tes-
tament, I hope will appear plainly by the sequel. This is a
doctrine that we have been generally brought up in by the in-
structions and examples of our ancestors ; and it is and has
been the general profession of the Christian world, that this
day ought to be religiously observed and distinguished from
other days of .the week. However some deny it. Some re-
fuse to take any notice of the day, or any way to difference it
from other days. Others own, that it is a laudable custom of
the Christian church, into which she fell by agreement, and
by appointment of her ordinary rulers, to set apart this day
for public worship. But they deny any other original to such
an observation of the day, than prudential human appoint-
ment. Others religiously observe the Jewish Sabbath, sup-
pose that the institution of that is of perpetual obligation, and
that we want foundation for determining that that is abrogated!,
and another day of the week is appointed in the room of the
seventh.

All these classes of men say, that there is no clear revela-
tion that it is the mind and will of God, that the first day of the
week should be observed as a day to be set apart for religious
•exercises, in the room of the ancient Sabbath ; which there
ought to be in order to the observation of it by the Christian
■church, as a divine institution. . They say, that we ought not
to go upon the tradi ion of past ages, or upon uncertain and
far fetched inferences from some passages of the h: f

the New Testament, or upon some obscure and u< er lbl
hints in the apostles' writings ; but that we ought to expect a

252 PERPETUITY AND CHANGE

plain institution ; which, they say, we may conclude God
would have given us, if he had designed that the whole Christ-
ian church, in all ages, should observe another day of the
week for an holy Sabbath, than that which was appointed of
old by plain and positive institution.

r is undoubtedly true, that if this be the mind and
will of God, he hath not left the matter to human tradition ;
but hath so revealed his mind about it, in his word, that there
is there to be found good and substantial evidence that it is his
mind : And doubtless, the revelation is plain enough for
them that have ears to hear ; thai is, for them that will justly
exercise their understandings about what God says to them.
No Christian, therefore, should rest till he has satisfactorily
discovered the mind of God in this matter. If the Christian
Sabbath he of divine institution, it is doubtless of great im-
portance ro religion that it be well kept ; and therefore, that
every Christian be well acquainted with the institution.

If men only take it upon trust, and keep the first day of
the week only because their parents taught them so, or be-
cause they see others do so, and so they take it for certain that
it is right ; they will never be "likely to keep it so conscicn
tiously and strictly, as if they had seen with their own eyes,
and had been convinced by seeing for themselves, good
grounds in the word of God for their practice : And unless
they do see thus for themselves, whenever they are negligent
in sanctifying tiie Sabbath, or are guilty of profaning it ; their
consciences will not have that advantage to smite them for it,
as otherwise they would. And those who have a sincere de-
sire to obey God in all things, will keep the Sabbath more
carefully and more cheerfully, if they have seen and been con-
vinced that therein they do what is according to the will and
command of God, and wrhat is acceptable to him ; and will al-
so have a great deal more comfort in the reflection upon their
having carefully and painfully kept the Sabbath.

Therefore, I design now, by the help of God, to show, that
it is sufficiently revealed in the scriptures, to be the mind and
will of God, that the first day of the week should be distin-

OF THE SABBATH. 253

guished in the Christian church from other days of the week,
as a Sabbath, to be devoted to religious exercises.

In order to this, I shall here premise, that the mind and
will of God, concerning any duty to be performed by us, may
be sufficiently revealed in his word, without a particular pre-
cept in so many express terms, enjoining it. The human un-
derstanding is the ear to which the word of Cod is spoken ;
and if it be so spoken, that that ear may plainly hear it, it is
enough. God is sovereign as to the manner of speaking his
mind, whether he will speak it in express terms, or whether
he will speak it by saying several other things which imply it,
and from which we may, by comparing them together, plainly
perceive it. If the mind of God be but revealed, if there be
but sufficient means for the communication of his mind to our
minds, that is sufficient ; whether we hear so many express
words with our ears, or see them in writing with our eyes ;
or whether we see the thing that he would signify to us, by
the eye of reason and understanding.

Who can positively say, that if it had been the mind of
God, that we should keep the first day of the week, he would
have commanded it in express terms, as he did the observa-
tion of the seventh day of old ? Indeed, if God had so made
our faculties, that we were not capable of receiving a revela-
tion of his mind in any other way ; then there would have been
some reason to say so. But God hath given us such under-
standings, that we are capable of receiving a revelation, when
made in another manner. And if God deals with us agreea-
bly to our natures, and in a way suitable to our capacities, it is
enough. If God discovers his mind in any way whatsoever,
provided it be according to our faculties, we are obliged to
obedience ; and God may expect our notice and observance
of his revelation, in the same manner as if he had revealed it
in express terms.

I shall speak upon this subject under these two general
propositions :

254 PERPETUITY AND CHANGE

1. It is sufficiently clear, that it is the mind of God, that
one day of the week should be devoted to rest, and to religious
exercises, throughout all ages and nations.

2. It is sufficiently clear, that under the gospel dispensa-
tion, this day is the first day of the week.

I. Proposition. It is sufficiently clear, that it is the
mind of God, that one day of the week should be devoted to
rest, and to religious exercises, throughout all ages and na-
tions ; and not only among the ancient Israelites, till Christ
came, but even in these gospel times, and among all nations
professing Christianity.

1. From the consideration of the nature and state of man-
kind in this world, it is most consonant to human reason, that
certain fixed parts of time should be set apart, to be spent by
the church wholly in religious exercises, and in the duties of
divine worship. It is a duty incumbent on all mankind, in all
ages alike, to worship and serve God. His service should
be our great business. It becomes us to worship him with
the greatest devotion and engagedness of mind ; and there-
fore to put ourselves, at proper times, in such circumstances,
as will most contribute to render our minds entirely devoted
to this work, without being diverted or interrupted by other
things.

The state of mankind in this world is such, that we are
called to concern ourselves in secular business and aftairs,
which will necessarily, in a considerable degree, Ukc up the
(thoughts and engage the attention of the mind. However
some particular persons may be in such circumstances as to
be more free and disengaged ; yet the state of mankind is
such, ihat the bulk of them, in all ages and nations, are called
ordinal ily to exercise their thoughts about secular affairs, and
to follow worldly business, which, in its own nature, is remote
from the sole nif duties of religion.

; therefore most meet and suitable, that certain times
should be set apart, upon which . a should be required. a

OF THE SABBATH. 255

throw by all other concerns, that their minds may be the
more freely and entirely engaged in spiritual exercises, in the
duties of religion, and in the immediate worship of God ; and
that their minds being disengaged from common concerns,
their religion may not be mixed with them.

It is also suitable that these times should be fixed and set-
tled, that the church may agree therein, and that they should
be the same for all, that men may not interrupt one another ;
but may rather assist one another by mutual example : For
example has a great influence in such cases. Iftherebea
time set apart for public lejoicing, and there be a general
manifestation of joy, the general example seems to inspire
men with a spirit of joy and mirth ; one kindles another. So,
if it be a time of mourning, and there be general appearances
and manifestations cf sorrow, it naturally affects the mind, it
disposes it to depression, it casts a gloom upon it, and does as
it were dull and deaden the spirits.. ..So, if a certain time be
set apart as holy time, for general devotion, and solemn relig-
ious exercises, a general example tends to render the spirit
3erious and solemn.

2. Without doubt, one proportion of time is better and
fitter than another for this purpose. One proportion is more
suitable to the state of mankind, and will have a greater ten-
dency to answer the ends of such times, than another. The
times may be too far asunder ; I think human reason is suffi-
cient to discover, that it would be too seldom for the purposes
of such solemn times, that they should be but once a year.
So, I conclude, no body will deny, but that such times may be
too near together to agree with the state and necessary affairs
of mankind.

Therefore, there can be no difficulty in allowing, that some
certain proportion of time, whether we can exactly discover it
or not, is really fittest and best ; and considering all things,
considering the end for which such times are kept, and the
condition, circumstances, and necessary affairs of met), and
considering what the state of man is, taking one age and na-
tion with another, that one proportion of time is more conve-

256 PERPETUITY AND CHANGE

nient and suitable than any other ; which God may know anc
exactly determine, though we, by reason of the scantiness of
our understandings, cannot.

As a certain frequency of the returns ol these times may
be more suitable than any other, so one length or continuance
of the times themselves may be fitter than another, to answer
the purposes of such times. If such times, when they come,
were to last but an hour, it would not well answer the end ;
for then worldly things would crowd too nearly upon sacred
exercises, and there would not be that opportunity to get the
mind so thoroughly free and disengaged from other things,
as there would be, if the times were longer. But they being
so short, sacred and profane things would be as it were mixed
together. Therefore, a certain distance between these times,
and a certain continuance of them when they come, is more
proper than others ; which God knows and is able to deter-
mine, though perhaps we cannot.

5. It is unreasonable to suppose any other, than that God's
working six days, and resting the seventh, and blessing and
hallowing it, was to be of general use in determining this mat-
ter, and that it is written, that the practice of mankind in gen-
eral might some way or other be regulated by it. What
could be the meaning of God's resting the seventh day, and
hallowing and blessing it, which he did, before the giving of
the fourth commandment, unless he hallowed and blessed it
with respect to mankind ? For he did not bless and sanctify
it with respect to himself, or that he himself and within him-
self might observe it ; as that is most absurd. And it is un-
reasonable to suppose that he hallowed it only with respect to
the Jews, a particular nation, which rose up nbove two thous-
and years after.

So much therefore must be intended by it, that it was his
mind, that mankind should, after his example, work six days,
and then rest, and hallow or sanctify the next following ; and
that they should sanctify every seventh day, or that the space
between rest and rest, one hallowed time and another, among
his creatures here upon earth, should be six days. So that it

OF THE SABBATH. 25?

hence appears to be the mind and will of God, that not only
the Jews, but men in all nations and ages, should sanctify one
day in seven ; which is the thing we are endeavoring to
prove.

4. The mind of God in this matter is clearly revealed in
the fourth commandment. The will of God is there reveal-
ed, not only that the Israelitish nation, but that all nations,
should keep every seventh day holy ; or, which is the same
thing, one day after every six. This command, as well as
the rest, is doubtless everlasting and of perpetual obligation,
at least, as to the substance of it, as is intimated by its being
engraven on the tables of stone. Nor is it to be thought that
Christ ever abolished any command of the ten ; but that there
is the complete number ten yet, and will be to the end of the
world.

Some say, that the fourth command is perpetual, but not
in its literal sense, not as designing any particular proportioa
of time to be set apart and devoted to literal rest and religious
exercises. They say, that it is abolished in that sense, and
stands in force only in a mystical sense, viz. as that weekly
l^est of the Jews typified spiritual rest in the Christian church.
And so, they say, that we under the gospel, are not to make
any distinction of one day from another, but are to keep all
time holy, doing every thing in a spiritual manner.

But this is an absurd way of interpreting the command, as
it refers to Christians. For if the command be so far abol-
ished, it is entirely abolished. For it is the very design of the
command, to fix the time of worship. The first command
fixes the object, the second, the means, the third, the manner,
the fourth, the time. And, if it stands in force now only as
signifying a spiritual, Christian rest, and holy behavior at all
times, it doth not remain as one of the ten commands, but as a
summary of all the commands.

The main objection against the perpetuity of this com-
mand is, that the duty required is not moral. Those laws
whose obligation arises from the nature of things, and from
the general state and nature of mankind, as well as from God's
Vol.. VIIT. 2 I

3M PERPETUITY AND CHANGE

positive revealed will, are called moral laws. Others, whose;
obligation depends merely upon God's positive and arbitrary
institution, are not moral ; such as the ceremonial laws, and
the precepts of the gospel, about the two sacraments. Now,
the objectors say, they will allow all that is moral in the deca-
logue to be of perpetual obligation ; but this command, they
say, is not moral.

But this objection is weak and insufficient for the purpose
for Avhich it is brought, or to prove that the fourth command,
as to the substance of it, is not of perpetual obligation. For,

(1.) If it should be allowed that there is no morality be-
longing to the command, and that the duty required is found-
ed merely on arbitrary institution, it cannot therefore be cer-
tainly concluded that the command is not perpetual. We
know that there may be commands in force under the gospel,
and to the end of the world, which are not moral : Such are
the institutions of the two sacraments. And why muy there
not be positive commands in force in all ages of the church ?
If positive, arbitrary institutions are in force in gospel times,
what is there which concludes that no positive precept given
before the times of the gospel can yet continue in force ? But,

(2.) As we have observed already, the thing in general,,
that there should be certain fixed parts of time set apart to be
devoted to religious exercises, is founded in the fitness of the-
thing, arising from the nature of things, and the nature and
•universal state of mankind. Therefore, there is as much rea-
son that there should be a command of perpetual and univer-
sal obligation about this, as about any other duty whatsoever.
For if the thing in general, that there be a time fixed, be
founded in the nature of tilings, there is consequent upon it a
necessity, that the time be limited by a command ; lor there
must be a proportion of time fixed, or else the general mora!
duty cannot be observed.

(3.) The particular determination of the proportion of
time in the fourth commandment, is also founded in the na-
ture of things, only our understandings are not sufficient ab-
solutely to determine it of themselves. We have observed

OF THE SABBATH. 259

already, that without doubt one proportion of time is in itself
fitter than another, and a certain continuance of time fitter
than any other, considering the universal state and nature of
mankind ; which God may see, though our understandings
are not perfect enough absolutely to determine it. So that
the difference between this command and others, doth not lie
in this, that other commands are founded in the fitness of the
things themselves, arising from the universal state and na-
ture of mankind, and this not : But only in this, that the fit-
ness of other commands is more obvious to the understand-
ings of men, and they might have seen it of themselves ; but
this could not be precisely discovered and positively determin-
ed without the assistance of revelation.

So that the command of God, that every seventh day
should be devoted to religious exercises, is founded in the
universal state and nature of mankind, as well as other com-
mands ; only man's reason is not sufficient, without divine di-
rection, so exactly to determine it: Though perhaps man's
reason is sufficient to determine, that it ought not to be much
seldomer, nor much oftener than once in seven days,

5. It further confirms it, that it is the mind and will of
God, that such a weekly Sabbath should forever be kept, that
God appears in his word as laying abundantly more weight on
this precept concerning the Sabbath, than on any precept of
the ceremonial law ; not only by inserting it in the decalogue,
and making it one of the ten commands, which were deliver-
ed by God with an audible voice, by writing it with his own
finger on the tables of stone, which were the wrork of God in,
the mount, and by appointing it afterwards to be written on
the tables which Moses made; but as the keeping of the
weekly Sabbath is spoken of by the prophets, as that where-
in consists a great part of holiness of life ; and as it is insert-
ed among moral duties, as particularly in Isa. lviii. lj, 14.
" If thou turn away thy foot from the Sabbath, from doing thy
pleasure on my holy day, and call the Sabbath a delight, the
holy of the Lord, honorable, and shalt honor him, not doing
ibine own ways, nor finding thine own pleasure, nor speaking

260 PERPETUITY AND CHANGE

thine own words : Then Shalt thou delight thyself in the
Lord, and I will cause thee to ride upon the high places of
the earth, and feed thee with the heritage of Jacob thy father ;
for the mou'.'n of the Lord hath spoken it."

6 It is foretold, that this command should be observed in
gospel times ; as in Isa. Ivi. at the beginning, where the due
observation of the Sabbath is spoken of as a great part of holi-
ness of life, and is placed among moral duties. It is also men-
tioned as a duty thfct ano.ild oe most acceptable to God from
his people, even where the prophet is speaking of gospel
times ; as in the foregoing chapter, and in the first verse of
this chapter. And, in the 3d and 4th verses, the prophet is
speaking of the abolition of the ceremonial law in gospel
times, ;.nc! particularly of that law, which forbids eunuchs to
come into the congregation of the Lord. Yet, here the man
is pronounced blei&ed, -ivho L'r/i the Sabbath from fiolluting it,
verse 2. And even in the very sentence where the eunuchs
are spoken of as being free from the ceremonial law, they are
spoken of as being yet under obligation to keep the Sabbath,
and their keeping of it, as that which God lays great weight
upon : " For, thus saith the Lord, unto the eunuchs that
keep my Sabbaths, and choose the things that please me, and
take hold of my covenant : Even unto them will I give in
mine house, and within my walls, a place and a name better
than of sons and of daughters : I will give them an everlast-
ing name, that shall not be cut off."

Besides, the strangers spoken of in the 6th and 7th verses,
are the Gentiles, that should be called in the times of the gos-
pel, as is evident by the last clause in the 7th, and by the 8th
verse : " For mine house shall be called an house of prayer
for all ficofilc The Lord God, which gathereth the outcasts
of Israel, saith, Yet will I gather others to him- besMta those
that are ga fiered unto him.'" Yet it is represented here as
their duty to keep the Sabbath : " Also (he eon* of the stran-
ger, that join themselves to the Lord, to serve him, and to
love the name of the Lord, to be his servants, every one that
jceejieth the Sabbath from polluting it, and taketh hold of my

OF THE SABBATH. 261

covenant : even them vjill I bring to my holy mountain, and
make them joyful hi my house offiraycr."

7. A further argument for the perpetuity of the Sabbath,
we have in Matth. xxiv. 20. " Pray ye that your flight be not
in the winter, neither on the Sabbath day." Christ is here
speaking of the flight of the apostles and other Christians out
of Jerusalem and Judea, just before their final destruction, as
is manifest by the whole context, and especially by the 16th
verse : " Then let them which be in Judea flee into the moun-
tains." But this final destruction of Jerusalem was after the
dissolution of the Jewish constitution, and after the Christian
dispensation was fully set up. Yet, it is plainly implied in
these words of our Lord, that even then Christians were bound
to a strict observation of the Sabbath.

Thus I have shewn, that it is the will of God, that every
seventh day be devoted to rest and to religious exercises.

I proceed now to the

II. Proposition. That it is the will of God. that underthe
gospel dispensation, or in the Christian church, this day should
be the first day of the week.

In order to the confirmation of this, let the following
things be considered.

1. The words of the fourth commandment afford no objec-
tion against this being the day that should be the Sabbath, any
more than against any other day. That this day, which, ac-
cording to the Jewish reckoning, is the first of the week,
should be kept as a Sabbath, is no more opposite to any sen-
tence or word of the fourth command, than that the seventh of
the week should be the day ; and that because the words of
the fourth command do not determine which day of the week
we should keep as a Sabbath ; they merely determine this,
that we should rest and keep as a Sabbath every seventh day,
or one day after every six. It says, six days thou shalt

LABOR, AND THE SEVENTH THOU SHALT REST J which im-
plies no more, than that after six days of labor, we shall, upon

262 PERPETUITY AND CHANGE

the next to the sixth, rest and keep it holy. And so, to be
sure, we are obliged to do forever. But the words no way
determine where those six days shall begin, and so where the
rest or Sabbath shall fall, There is no direction in the fourth
command how to reckon the time, i. e. where to begin and
end it. That is not meddled with in the fourth command, but
is supposed to be determined otherwise.

The Jews did not know, by the fourth' command, where to
begin their six days, and on which particular day to rest ; this
was determined by another precept. The fourth command
docs indeed suppose a particular day appointed ; but it does
not appoint any. It requires us to rest and keep holy a sev-
enth day, one after evcy six of labor, which particular day
God either had or should appoint. The particular day was
determined for that nation in another place, viz. in Exod. xvi.
23, 25, 26. " And he said unto them, This is that which the
Lord hath said, tomorrow is the rest of the holy Sabbath un-
to the Lord : Bake that which ye will bake, today, and seethe
that \c will seethe ; and that which remaineth over, lay up for

you to be kept until the morning And Moses said, Eat that

today, for today is a sabbath unto the lord : Today
ye shall not find it in the field. Six days ye shall gather it ;
but on the seventh day, which is the sabbath, in it
there shall be none." This is the first place where we have
any mention made of the Sabbath, from the first Sabbath on
which God rested.

It seem 5 that the Israelites, in the time of their bondage
in Egypt had lest the true reckoning of time by the days of the
week, reckoning from the first day of the creation, if it had
been kept up till that time. They were slaves, and in cruel
bondage, and had, in a great measure, forgotten the true re-
ligion : For we are told, that they served the gods of Egypt.
And it is not to be supposed, that the Egyptians would suffer
their slaves to rest from their work every seventh day. Now,
they having remained in bondage for so long a time, had
probably lost the weekly reckoning ; therefore, when God had
brought them out of Egypt into the wilderness, he made

OF THE SABBATH. 263

A-nown to them the Sabbath, on the occasion, and in the man-
ner recorded in the text just now quoted. Hence, we read in
Nehetniah,that when God had led the children oflsracl out of
Egypt, Sec. he made known unto them his holy Sabbath ;
Neh. ix. 14. " And madest known unto them thy holy Sab-
bath." To the same effect, we read in Ezek. xx. 10, 12.
" Wherefore I caused them to go forth out of the land of
Egypt, and brought them into the wilderness. Moreover al-
so, I gave them my Sabbaths."

But they never would have known where the particular
day would have fallen by the fourth command. Indeed, the
fourth command, as it was spoken to the Jews, did refer to
their Jewish Sabbath. But that doth not prove, that that day
was determined and appointed by it. The precept in the
fourth command is to be taken generally of a seventh day,
such a seventh day as God should appoint, or had appointed.
And because such a particular day had been already appointed
for the Jewish church ; therefore, as it was spoken to them, it
did refer to that particular day. But this doth not prove, but
that the same words refer to another appointed seventh, day,
now in the Christian church. The words of the fourth com-
mand may oblige the church, under different dispensations, to
observe different appointed seventh days, as well as the fifth
command may oblige different persons to honor different
fathers and mothers.

The Christian Sabbath, in the sense of the fourth com-
mand, is as much the seventh day, as the Jewish Sabbath ; be-
cause it is kept every seventh day, as much as that ; it is kept
after six days of labor as well as that ; it is the seventh, reck-
oning from the beginning of our first working day, as well as
that was the seventh from the beginning of their first working
day. All the difference is, that the seven days formerly be-
gan from the day after God's rest from the creation, and now
they begin the day after that. It is no matter by what names
the days are called : If our nation hud, for instance, called
Wednesday the first of the week, it would have been all one
as to this argument.

£64 PERPETUITY AND CHANGE

Therefore, by the instiui ion of the Christian Sabbath,
there is no change from the ibin th command ; but tlie change
is from another law, which determined the beginning and
ending of their working days. So that those words of the
fourth command, viz. « Six days shalt thou labor and do all
thy work ; but the seventh day is the Sabbath of the Lord thy
God ;" afford no objection against that which is called the
Christian Sabbath ; for these words remain in full force still.
Neither doc; any just objection arise from these words follow-
ing, viz. " lor in six days the Lord made heaven and earth,
the sea, and all that in them is, and rested the seventh day :
Wherefore the Lord blessed the Sabbath day, and hallowed
it." These words are not made insignificant to Christians,
by the institution of the Christian Sabbath ; They still remain
in their full force as to that which is principally intended by
them. They were designed to give us a reason why wc are
to work but six days at a time, and then rest on the seventh,
because God hath set us the example. And taken so, they
remain still in as much force as ever they were. This is the
reason still, as much as ever it was, why we may work but six
days at a time. What is the reason that Christians rest every
seventh, and not every eighth, or every ninth, or tenth day I
It is because God worked six days and rested the seventh.

It is true, these words did carry something further in their
meaning, as they were spoken to the Jews, and to the church,
before the coming of Christ : It was then also intended by
them, that the seventh day was to be kept in commemoration
of the work of creation. But this is no objection to the sup-
position, that the words, as they relate to us, do not import all
that they did, fvs they related to the Jews. For there arc oth-
er words which were written upon those tables of stone with
the ten commandments, which are known and allowed not to
be of the same import, as they relate to us, which they were
of, as they related to the Jews, viz. these words, in the preface
to the ten commands, " I am the Lord thy God, which,
brought thee out of the land of Egypt, out of the house of
bondage. "....These words were written on the tables of stonr

OF THE SABBATH. 265

with the rest, and these words are spoken to us, as well as to
the Jews : They are spoken to all to whom the command-
ments themselves are spoken ; for they are spoken as an en-
forcement of the commandments. But they do not now re-
main in all the signification which they had, as they respected
the Jews. For we never were brought out of Egypt, out of
the houSe of bondage, except in a mystical sense. The same
may be said of those words which are inserted in the com-
mandments themselves, Deut. v. 15. "And remember that
thou wast a servant in the land of Egypt, and that the Lord
thy God brought thee out thence, through a mighty hand and
by a stretched out arm : Therefore the Lord thy God com-
manded thee to keep the Sabbath day."

So that all the arguments of those who are against the
Christian Sabbath, drawn from the fourth command, which
are all their strength, come to nothing.

2. That the ancient church was commanded to keep a
seventh day in commemoration of the work of creation, is
an argument for the keeping of a weekly Sabbath in com-
memoration of the work of redemption, and not any reason,
against it.

We read in scripture of two creations, the old and the
new : And these words of the fourth command are to be tak-
en as of the same force to those who belong to the new crea-
tion, with respect to the new creation, as they were to those
who belonged to the old creation, with respect to the old crea-
tion. We read, that "in. the beginning God created the
heaven and the earth," and the church of old were to com-
memorate that work. But when God creates a new heaven
and a new earth, those that belong to this new heaven and
new earth, by a like reason, are to commemorate the creation
of their heaven and earth.

The scriptures teach us to look upon the old creation as
destroyed, and as j.t were annihilated by sin ; or, as being re-
duced to a chaos again, without form and void, as it was at
first. Jer. iv. 22, 23. " They are wise to do evil, but to do
good they have no knowledge. I beheld the earth, audio,

Vor.. VIII. 2 K

266 PERPETUITY AND CHANGE

it was without form and void ; and the heavens, and they
had no li^ht :" i. e. They were reduced to the same state in
which they v ere at first ; the earth was without form and
void, and there was no light, but darkness was upon the face
of the deep.

The scriptures further teach us to call the gospel restora-
tion and redemption, a creation of a new heaven and a new
earth. Isai. lxv. 17, 18, " For behold, I create new heavens,
and a new earth : And the former shall not be remembered,
nor come into mind. But be you glad and rejoice forever in-
that which I create : tor behold, I create Jerusahm a rejoic-
ing, and fte¥ fieofite a joy." And Isai. li. > 6. " And I have put
my words in thy mouth, and have covered thee in the shadow
of mine hand, that I may plant the heavens, and lay the foun-
dations of the earth, and say unto Zion, Thou art my people."
And chap. lx\i. 22. "For as the new heavens, and the new
earth which I will make," &c... .In these places, we are not
only told of a new creation, or new heavens and a new earth,
but we are told what is meant by it, viz. The gospel renova-
tion, the making of Jerusalem a rejoicing, and her people a
joy; saying unto Zion, "Thou art my people," &c. The
prophet, in all these places, is prophesying of the gospel re-
demption.

The gospel state is every where spoken of as a renewed
State of things, wherein old things are passed away, and all
things become new : We are said to be cheated in Christ Je-
Stts unio good works: All thing i are restored and reconciled
ivhc'hrr in heaven or in earth, and God hath caused light to
shine oiit qfdlfr#nes8, as he did at the beginning ; and the dis-
solution of the Jewish state was often spoken of in the Old
Tesament as the end of the world. But we who belong to
the gospel church belong to the new creation ; and therefore
there seems to be at le^st as much reason, that we should
commemorate the work of this creation, as that the members
of the ancient Jewish church should commemorate the work,
of the old creation.

OF THE SABBATH. 267

S. There is another thing which confirms it, that the
fourth command reaches God's resting from the new crea-
tion, as well as from the old ; which is, that the scriptures do
expressly speak, of the one, as parallel with the other, i. e,
Christ's resting from the work of redemption, is expressly-
spoken of as being parallel with God's resting from the work
of creation, as in Heb. iv 10. " For he that is entered into
his rest, he also hath ceased from his own works, as God did
from his."

Now, Christ rested from his works when he rose from the
dead, on the first day of the week. • When he rose from the
dead, then he finished his work of redemption ; his h aniiia-
tion was then at an end ; he then rested, and was refreshed.
When it is said in this place, " There remaineth a rest to the
people of God ;" in the original, it is, a Sabbatikm, or the keep-
ing oj a Sabbath : And this reason is given for it, " For he
that entered into his rest, he also hath ceased from his own
works, as God did from his." These three things at least we
are taught by these words :

(l.) We are taught by them to look upon Christ's rest
from hia work of redemption, as parallel with God's rest from
the work of creation ; for they are expressly compared to-
gether, as parallel one with the other.

(2.) They are spoken of as parallel, particularly in this
respect, viz. The relation which they both have to the keep-
ing of a Sabbath among God's people, or with respect to the
influence which these two rests have, as to Sabbatizi?>g'm the
chuch of God : For it is expressly with respect to this that
they are compared together. Here is an evident reference
to God's blessing and hallowing the day of his rest from the
creation to be a S.ibbath, and appointing a Sabbath of rest in
imitation of him. For the apostle is speaking of this, verse
4. " For he spake in a certain place of the seventh day on this
wise, And God did rest the seventh day from all his works."
Thus far is evident ; whatever the apostle has respect to
by this keeping of a Sabbath by the people of God, wheth-

268 PERPETUITY AND CHANGE

er it be a weekly Sabbatizing on earth, or a Sabbatizing in
beaven.

(3.) It is evident in these -words, that the preference is
given to the latter rest, viz. The rest of our Saviour from his
works, with respect to the influence it should have, or rela-
tion it bears to the Sabbatizing of the people of Cod, now un-
der the gospel, evidently implied in the expression, " There
remaineth therefore a Sabbatism to the people of God. For
he that entered into his rest," Sex. For, in this expression,
There remaineth., it is intimated, that the old Sabbatism ap-
pointed in remembrance of God's rest from the work of crea-
tion, doth not remain, but ceases ; and that this new rest, in
commemoration of Christ's resting from his works, remains
in the room of it.

4. The Holy Ghost hath implicitly told us, that the Sab-
bath which was instituted in commemoration of the old crea-
tion, should not be kept in gospel times, in Isai. lxv. 17, 18.
There we are told, that when Cod should create new heavens
and a new earth, the former should not be remembered, nor
come into mind. If this be so, it is not to be supposed, that
we are to keep a seventh part of time, on purpose to re mem-
ber it, and call it to mind.

Let us understand this which way we will, it will not be
well consistent with the keeping of one day in seven, in the
gospel church, principally for the remembrance and calling
to mind of the old creation. If the meaning of the place be
only this, that the old creation shall not be remembered, nor
come into mind in comparison with the new, and that the new
will be so much more remarkable and glorious, and will so
much more nearly concern us, that so much more notice will
be taken of it, and it will be thought so much more worthy to
be remembered and commemorated, that the other will be
forgotten, will not be remembered, nor come into mind: If
we understand it thus, it is impossible that it should be more
to our purpose. For then, hereby the Holy Ghost teaches
lis, that the Christian (Lurch has much more reason to com-

OF THE SABBATH. 269

memoratc the new creation than the old ; insomuch, that tho
old is worthy to be forgotten in comparison with it.

And as the old creation -'as no more to be remembered,
nor come into mind ; so, in the following- verse, the church
is directed for ever to commemorate the new creation : "But
be you glad, and rejoice forever in that which I create ; for
behold, I create Jerusalem a rejoicing, and her people a joy ;
i. e. Though you forgot the old, yet for ever to the end of the
world, keep a remembrance of the new creation.

5. It is an argument, that the Jewish Sabbath was not to
be perpetual, that the Jews were commanded to keep it in re-r
membrance of their deliverance out of Egypt. One reason
why it was instituted was, because God thus delivered them,
as we are expressly told in the decalogue itself, in one of the
places where we have it recorded in the books of Moies....
Deut. v. 15. " And remember that thou wast a servant in the
land of Egypt, and that the Lord thy God brought thee out
thence, through a mighty hand, and by a stretched out arm :
Therefore the Lord thy God commanded thee to keep the
Sabbath day." Now, can any person think, that God would
have all nations under the gospel, and to the end of the world,
keep a day every week, which was instituted in remembrance
of the deliverance of the Jews out of Egypt ?

6. The Holy Ghost hath implicitly told us, that instituted
memorials of the Jews' deliverance from Egypt should be no
Jeager upheld in gospel times, as in Jer. xvi. 14, * 5. The
Holy Ghost, speaking there of gospel times, says, " The re U
fore, behold the days come, saith the Lord, that it shall no
more be said, The Lord liveth that brought up the children
of Israel out of Egvpt ; but the Lord liveth that brought up
the children of Israel from the land of the north, and from all
the lands whither he had driven them ; and I will bring them
again into their own land." They shall no more say) Tlie Lord
liveth f:iat broug/u. Cxc. i.e. at least they shall keep up no
more any public memorials of it.

If there be a Sabbath kept up in gospel times, as we have
shown there must be, it is more just from these words to sup-

270 PERPETUITY AND CHANGE

pose, that it should be a memorial of that which is spoken of
in the latter verse, the bringing up of the children of hrael
from the land of the north ; that is, the redemption of hrist,
and his bringing home the elect, not only from Judea, but
from the north, and from all quarters of the world. See Isai.
xliii. 16... .20.

7. It is no more than just to suppose, that God intended
to intimate to us, that the Sabbath ought by Christians to be
kept in commemoration of Christ's redemption, in that the
Israelites were commanded to keep it in remembrance of
their deliverance out of Egypt ; because that deliverance out
of Egypt Is an evident, known, and allowed type of it. It was
contrived and ordered of God, on pu:pose to represent it ;
every thing about that deliverance was typical of this redemp-
tion, and much is made of it, principally for this reason, be-
cause it is so remarkable a type of Christ's redemption. And
it was but a shadow, the work in itself was nothing in compar-
ison with the work of redemption. What is a petty redemp-
tion of one nation from a temporal bondage, to the eternal sal-
vation of the whole church of the elect, in all ages and nations,
from eternal damnation, and the introduction of them, not into
a temporal Canaan, but into heaven, into eternal glory and
blessedness ? Was that shadow so much to be commemorat-
ed, as that a day once a week was to be kept on the account
of it ; and shall not we much more commemorate that great
and glorious work of which it was designed on purpose to be
a shadow ?

Besides, the words in the fourth commandment, which
speak of the deliverance out of Egypt, can be oi no significan-
cy unto us, unless they are to be interpreted of the gospel re-
demption : But the words of the decalogue are spoken to all
nations and ages. Therefore, as the words were spoken to
the Jews, they referred to the type or shadow ; as they are
spoken to us, they are to be interpreted of the antitype and
substance, lor the Egypt from which we under the gospel
arc redeemed, is the spiritual Egypt ; the house of bondage,
from which wc are redeemed, is a stale of spiritual bondage.

^, OF THE SABBATH. 271

Therefore the words, as spoken to us, are to be thus inter-
preted, Remember, thou wast a servant to sin and Satan, and
the Lord thy God delivered thee from this bondage, with a
mighty hand and out stretched arm ; therefore the Lord thy
God commanded thee to keep the Sabbath day.

As the words in the preface to fhe ten commandments,
about the bringing of the children of Israel out of Egypt, are
interpreted in our catechism, and as they have respect to us,
must be interpreted of our spiritual redemption, so, by an ex-
act identity of reason, must these words in Deuteronomy, an-
nexed to the fourth command, be interpreted of the same
gospel redemption.

The Jewish Sabbath was kept on the clay that the children
of Israel came up out of the Red Sea. For we are told in
Deut. v. 15. That this holy rest of the Sabbath was appointed
in commemoration of their coming up out of Egypt. But the
day of their going through the Red Sea was the day of their
coming up out of Egypt ; for till then they were in the land
of Egypt. The Red Sea was the boundary of the land of
Egypt—.The scripture itself tells us, that that day on which
they sung the song of Moses, was the day of their coming up
out of the land of Egypt. Hos. ii. 15. " And she shall sing
there, as in the days of her youth, as in the day when she
came up out of the land of Egypt ;" referring plainly to that
triumphant song which Moses and the children of Israel sang
when they came up out of the Red Sea.

The scripture tells us, that God appointed the Jewish
Sabbath in commemoration of the deliverance of the children,
of Israel from their task musters, the Egyptians, and of their
rest from their hard bondage and slavery under them. Deut.
v. 14, 15. " That thy man servant and thy maid servant may
rest as well as thou. And remember that thou wast a servant
in the land of Egypt, and that the Lord thy God brought thee
out thence, through a mighty hand, and by an out stretched
arm : Therefore the Lord thy God commanded thee to keep
the Sabbath day." But the day that the children of Israel
%vere delivered from their task masters and had rest from

272 , PERPETUITY AND CHANGE

them, was the day when the children of Israel came up out of
the Red Sea. They had no rest from them till then. For
though they were before come forth on their journey to go
out of the land of Egypt ; yet they were pursued by the Egyp-
tians, and were exceedingly perplexed and distressed. But
on the morning that they came up out of the Red Sea, they
had complete and final deliverance ; then they had full rest
from their task masters. Then God said to them, " The
Egyptians which ye have seen this day, ye shall see no more
forever;" Exod. xiv. 13. Then they enjoyed a joyful day
of rest, a day of refreshment. Then they sang the song of
Moses ; and on that day was their Sabbath of rest.

But this coming up of the children of Israel out of the
Red Sea, was only a type of the resurrection of Christ. That
people was the mystical body of Christ, and Moses was a
great type of Christ himself ; and besides, en that day Christ
went before the children of Israel in the pillar of cloud and of
fire, as their Saviour and Redeemer. On that morning Christ,
in this pillar of cloud and fire, rose out of the Red Sea, as out
of great waters; which was a type of Christ's rising from a
state of death, and from that great humiliation which he suf-
fered in death.

The resurrection of Christ from the dead, is in scripture
represented by his coming up out of deep waters. So it is in
Christ's resurrection, as represented by Jonah's coming out
of the sea, Matth. xii. 40. It is also compared to a deliver-
ance out of deep waters in Psal. lxix. 1. 2, 3, and ver. 14, 5.
These things are spoken of Christ, as is evident from this,
that many things in this Psalm are in the New Testament ex-
pressly applied to Christ, as you may see by comparing ver.
4, with John xv. 25, and ver. 9, with John ii. 17, and ver. 3,
with Matth. xxvii. 34, 48, and Mark xv. 23, and John xix. 29,
and ver. 22, with Rom. xi. 9, 10, an J ver. 25, with Acts l 20.

Therefore it being so, that the Jewish Sabbath was ap-
pointed on the day on which the pillar of cloud and fire rose
out of the Red Sea, and on whit li Moses and the church, the
mystical body of Christ, cume up out of the same sea, wliicli

OF THE SABBATH. 273

is a type of the resurrection of Christ ; it is a great confirma-
tion that the Christian Sabbath should be kept on the day of
the rising of the real body of Christ from the grave, which is
the antitype. For surely the Scriptures have taught us, that
the type should give way to the antitype, and that the shadow
should give way to the substance.

8. I argue the same thing from Psalm cxviii. 22, 23, 24.
There we are taught, that the day of Christ's resurrection is
to be celebrated with holy joy by the church. " The stone
which the builders refused is become the headstone of the
corner. This is the Lord's doing, it is marvellous in our eyes.
This is the day which the Lord hath made, we will rejoice and
be glad in it." The stone spoken of is Christ ; he was re-
fused and rejected by the builders, especially when he was
put to death. That making of him the head of the corner
spoken of, which is the Lord's doing, and so marvellous in our
eyes, is Christ's exaltation, which began with his resurrection.
While Christ lay in the grave, he lay as a stone cast away by
the builders. But when God raised him from the dead, then
he became the head of the corner. Thus it is evident the
apostle interprets it, Acts iv. 10, 11. « Be it known unto you
all, and to all the people of Israel, that by the name of Jesus of
Nazareth, whom ye crucified, whom God raised from the

dead," &c " This is the stone which was set at nought by

you builders, which is become the head of the corner."

And the day on which this was done, we are here taught,
that God hath made to be the day of the rejoicing of the
church.

9. The abolition of the Jewish Sabbath seems to be inti-
mated by this, that Christ, the Lord of the Sabbath, lay buried
on that day. Christ, the author of the world, was the author
of that work of creation, of which the Jewish Sabbath was the
memorial. It was he that worked six days and rested the sev-
enth day from all his works, and was refreshed. Yet he was

holden in the chains of death on that day God, who created

the world, now in his second work of creation, did not follow
his own example, if I may so speak ; he did not rest on the
Vol. VIII. 2 L

274 PERPETUITY AND CHANGE

same day, but remained imprisoned in the grave on that dayy
and took another day to rest in.

The Sabbath was a day of rejoicing ; for it was kept in
commemoration of God's glorious and gracious works of cre-
ation, and the redemption out of Egypt. Therefore we are
directed to call the Sabbath a delight. But it is not a proper
day for the church, Christ's spouse, to rejoice, when Christ the
bridegroom lies buried in the grave, as Christ says, Matth. ix.
15. " That the children of the bridechamber cannot mourn,
while the bridegroom is with them. But the time will come,
-when the bridegroom shall be taken from them ; then shall
they mourn.".... While Christ was holden under the chains of
death ; then the bridegroom was taken from them ; then it
was a proper time for the spouse to mourn and not rejoice.
But when Christ rose again, then it was a day of joy, because
we are begotten again to a lively hope, by the resurrection of
Jesus Christ from the dead.

10. Christ hath evidently, on purpose and design, peculiar-
ly honored the first day of the week, the day on which he rose
from the dead, by taking this day of the week, from time to-
time, to appear to the aposdes, and by taking this day to pour
out the Holy Ghost on the apostles, which we read of in the
second chapter of Acts : Eor this was on the first clay of the
week, being on Pentecost, which was on the first day of the
week, as you may see by Levit. xxiii. 15,16. And by pour-
ing out his spirit on the Apostle John, and giving him his
visions on this day ; Rev. i. 10. " I was in the spirit on tho
Lord's day," Sec.

Now doubtless Christ had his meaning in thus distinguish-
ing^- honoring this day.

11. It is evident by the New Testament, that this wu es-
pecially the dayof the public worship of the primitive church,
by the direction of the apostles. Wc are told that this was
the day that they were wont to come together to break bread ;
and this they evidently did with the approbation of the apos-
tles, in as much as they preached to them on that day ; and
therefore, doubtless, they assembled together by the dircctioa

OF THE SABBATH. 2f5

of the apostles. Acts xx. 7. " And upon the first day of the
week, when the disciples came together to break bread, Paul
preached unto them. "....So the Holy Ghost was careful that
the public contributions should be on this day, in all the
churches, rather than on any other day, as appears by our
text.

12. This first day of the week is, in the New Testament,

called the lord's day ; see Rev. i. 10 Some say, how do

we know that that was the first day of the week ? Every day is
the Lord's day. But it is ridiculous so to talk : For the de-
sign of John is to tell us when he had those visions. And if
by the Lord's day is meant any day, how doth that inform us
when that event took place ?

But what is meant by this expression we know, just in the
same way as we know what is the meaning of any word in the
original of the New Testament, or the meaning of any expres-
sion in an ancient language, viz. by what we find to be the uni-
versal signification of the expression in ancient times. This
expression of the lord's day is found, by the ancient use of
the whole Christian church, by what appears in all the writ-
ings of ancient times, even from the apostles' days, to signify
the first day of the week.

And the expression implies in it the holiness of the day.
For doubtless the day is called the lord's day, as the sacred
supper is called the lord's supper, which is so called, be-
cause it is an holy supper, to be celebrated in remembrance of
the Lord Christ, and -of his redemption. So this is an holy
day, to be kept in remembrance of the Lord Christ, and his
redemption.

The first day of the week, being in Scripture called the
Lord's day, sufficiently makes it out to be the day of the week
that is to be kept holy unto God ; for God hath been pleased
to call it by his own name. When God puU his name upon
any thing, or any thing is called by the name of God in Scrip-
ture, this denotes the business of that thing and the appropria-
tion of it to God. ...Thus God put his name upon his people
Israel of old; Numb. vi. 27. " And they shall put my nannfe

276 PERPETUITY AND CHANGE

upon the children of Israel." They were called by the name
of God, as it is said, 2 Chron. vii. 14. " If my people which
are called by mv name" See. i. e. They were called God's peo-
ple, or the Lord's people. This denoted that they were an
holy, peculiar people above all others. Deut. vii. 6. " Thou
art an holy people unto the Lord ;" and so in verse 14, and
many other places.

So the city Jerusalem was a city that was called by God's

name ; Jer. xxv. 29 " Upon the city which is called by my

name." Daniel ix. 18, 19. " And the city which is called by
thy name," Sec. This denoted that that was an holy city, a
city chosen of God above all other cities for holy uses, as it is
often called the holy city, as in Nehem. xi. 1. " To dwell
in Jerusalem the holy city ;" and in many other places.

So the Temple is said to be an house called by God's name »
1. Kings viii. 43. " This house that is called by my name."
And often elsewhere. That is, it was called God's house, or
the Lord's house. This denoted that it was called an holy
place, an house devoted to holy uses, above all others.

So also we find that the first day of the week is called by
God's name, being called in Scripture God's day, or the lord's
day, which denotes that it is an holy day, a day appropriated
to holy uses, above all others in the week.

13. The tradition of the church from age to age, though it
be no rule, yet may be a great confirmation of the truth in
such a case as this is. We find by all accounts, that it hath
been the universal custom of the Christian church, in all ages,
even from the age of the apostles, to keep the first day of the
week. We read it\ the writings which remain of the first,
second, and third centuries of the Christians' keeping the
Lord's day ; and so in all succeeding ages ; and there are no
accounts that contradict them. This day hath all along been
kept by Christians, in all countries throughout the world, and
by almost all that have borne the name of Christians, of all de-
nominations, however different in their opinions as to other
things.

OF THE SABBATH. 277

Now, although this be not sufficient of itself, without a
foundation in scripture ; yet it may be a confirmation of it,
because there is really matter of conviction in it to our reason.
Reason may greatly confirm truths revealed in the Scriptures,
The universality of the custom throughout all Christian coun-
tries, in all ages, by what account we have of them, is a good
argument, that the church had it from the apostles ; and it is
difficult to conceive how all should come to agree to set up
such a custom through the world, of different sects and opin-
ions, and we have no account of any such thing.

14. It is no way weakening to these arguments, that there
is nothing more plainly said about it in the New Testament,
till John wrote his revelation, because there is a sufficient
reason to be given for it. In all probability it was purposely
avoided by the Holy Spirit, in the first settling of Christian
churches in the world, both among the Heathen and among
the Jews, but especially for the sake of the Jews, and out of
tenderness to the Jewish Christians. For it is evident that
Christ and the apostles declared one thing after another to
them gradually as they could bear it.

The Jews had a i-egard for their Sabbath above almost
any thing in the law of Moses ; and there was that in the Okf
Testament which tended to uphold them in the observance of
this, much more strongly than any thing else that was Jewish*
God had made so much of it, had so solemnly, frequently, and.
carefully commanded it, and had often so dreadfully punished
the breach of it, that there was more color for their retaining
this custom than almost any other.

Therefore Christ dealt very tenderly with them in this
point. Other things of this nature we find very gradually re-
vealed. Christ had many things to say, as we are informed,
which yet he said not, because they could not as yet bear them,
and gave this reason for it, that it was like putting new wine
into old bottles. They were so contrary to their old customs,
that Christ was gradual in revealing them. He gave here a
little and there a little, as they could bear ; and it was a lonjj
time before he told them plainly the principal doctrines of the

.&rs PERPETUITY AND CHANGE

kingdom of heaven. He took the most favorable opportuni-
ties to tell them of his sufferings and death, especially when
they were full of admiration at some signal miracle, and were
confirmed in it, that he was the Messiah.

He told them many things much more plainly after his
resurrection than before. But even then, he did not tell them
all, but left more to be revealed by the Holy Ghost at Pente-
cost. They therefore were much more enlightened after
that than before. However, as yet he did not reveal all. The
abolition of the ceremonial law about meats and drinks was
not fully known till after this.

The apostles were in the same manner careful and tender
of those to whom they preached and wrote. It was very grad-
ually that they ventured to teach them the cessation of the
ceremonial laws of circumcision and abstinence from un-
clean meats. How tender is the Apostle Paul with such as
scruple I, in the fourteenth chapter of Romans ? He directs
those who had knowledge to keep it to themselves, for the
sake of iheir weak brethren. Rom. xiv. 22. But I need say
no more to evince this.

However, I will say this, that it is very possible that the
apostles themselves at first might not have this change of the
day of the Sabbath fully revealed to them. The Holy Ghost,
at his descent, revealed much to them, yet after that, they
■were ignorant of much of gospel doctrine ; yea, they were so
a great while after they acted the part of apostles, in preach-
ing, baptising, and governing the church. Peter was surpris-
ed when he was commanded to eat meats legally unclean ;
so were the apostles in general, when Peter was commanded
to go to the Gentiles, to preach to them.

Thus tender was Christ of the church while an infant. He
did not feed them with strong meat, but was careful to bring
in the observation of the Lord's day by degrees, and therefore
took all occasions to honor it, by appearing from time to time
of choice on that day, by sending down his Spirit on that dar
in that remarkable manner at Pentecost ; by ordering Christ-
ians to meet in order to break bread on that day, and by order-

OF THE SABBATH. 27*

ing their contributions and other duties of worship to be hold-
en on it ; thus introducing the observation of it by degrees.
And though as yet the Holy Ghost did not speak very plainly
about it, yet God took special care that there should be suffi-
cient evidences of his •will, to be found out by the Christian
church, when it should be more established and settled, and
should have come to the strength of a man.

Thus I leave it vvith every one to judge, whether there be
not sufficient evidence, that it is the mind and will of God, that
the first day of the week should be kept by the Christian
church as a Sabbath I

APPLICATION.

This shall be in an use of exhortation.

1. Let us be thankful for the institution of the Christian
Sabbath. It is a thing wherein God hath shown his mercy to
us, and his care for our souls. He shows, that he, by his infi-
nite wisdom, is contriving for our good, as Christ teaches us,
that the Sabbath was made for man; Mark ii. 27. "The
Sabbath was made for man, and not man for the Sabbath." It
was made for the profit and for the comfort of our souls.

The Sabbath is a day of rest : God hath appointed that we
should, every seventh day, nest from all our worldly labors.
Instead of that, he might have appointed the hardest labors
for us to go through, some severe hardships for us to endure.
It is a day of outward, but especially of Spiritual rest, It is a
day appointed of God, that his people thereon may find rest
unto their souls ; that the souls of believers may rest and be
refreshed in their Saviour. It is a day of rejoicing ; God
made it to be a joyful day to the church ; Psalm cxviii. 2-1.
" This is the day which the Lord hath made, we will rejoice
and be glad in it." They that aright receive and improve the
Sabbath, call it a delight and honorable ; it is a pleasant
and a joyful day to them ; it is an image of the future nearest*

280 PERPETUITY AND CHANGE

ly rest of the church. Heb. iv. 9, 10, 11. " There rcmain-
eth therefore a rest (or sabbatism, as it is in the original) to
the people of God. For he that hath entered into his rest, he
also hath ceased from his own works, as God did from his.
Let us labor therefore to enter into that rest."

The Christian Sabbath is one of the most precious enjoy-
ments of the visible church. Christ showed his love to his
church in instituting it ; and it becomes the Christian church
to be thankful to her Lord for it. The very name of this day,
the Lord's day, or Jesus' day, should endear it to Christ-
ians, as it intimates the special relation it has to Christ, and
also the design- of it, which is the commemoration of our dear
Saviour, and his love to his church in redeeming it.

2. Be exhorted to keep this day holy, God hath given
Such evidences that this is his mind, that he will surely re-
quire it of you, if you do not strictly and conscientiously ob-
serve it. And if you do thus observe it, you may have this com-
fort in the reflection upon your conduct, that you have not been
superstitious in it, but have done as God hath revealed it to be
his mind and will in his word, that you should do ; and that in
so doing you are in the way of God's acceptance and reward.

Here let nle lay before you the following motives to ex-
cite you to this duty.

(1.) By a strict observation of the Sabbath, the name of
God is honored, and that in such a way as is very acceptable to
him. Isa. lviii. 13. " If thou call the Sabbath a delight, the
holy of the Lord, and shalt honor him." God is hon-
ored by it, as it is a visible manifestation of respect to God's
holy law, and a reverencing of that which has a peculiar rela-
tion to God himself, and that more in some respects than the
observation of many other commands. A man may be just,
and may be generous, and yet not so plainly show respect to
the revealed mind and will of God, as many of the Heathen
have been so. But if a person, with evident strictness and
care, observe the Sabbath, it is a visible manifestation of a

OF THE SABBATH. 28 i

conscientious regard to God's declaration of his mind, and so
is a visible honor done to his authority.

By a strict observation of the Sabbath, the face of religion
is kept up in the world. If it were not for the Sabbath, there
would be but little public and visible appearance of serving,
worshipping, and reverencing the supreme and invisible Be-
ing. The Sabbath seems to have been appointed very much
for this end, viz. to uphold the visibility of religion in public,
or among professing societies of men ; and by how much
greater the strictness is with which the Sabbath is observed,
and with how much more solemnity the duties of it are ob-
served among a people ; by so much the greater is the mani-
festation among them of respect to the divine Being.

This should be a powerful motive with us to the observa-
tion of the Sabbath. It should be our study above all tilings
to honor and glorify God. It should be the great tiling with
all that bear the name of Christians, to honor their great God
and King, and I hope is a great thing with many that hear me
at this time. If this be your inquiry, if this be your desire, to
honor God; by this subject you aie directed to one way
whereby you may do much in that way, viz. bv honoring the
Sabbath, and by showing a careful and strict observance of it.
(2.) That which is the business of the Sabbath is the
greatest business of our lives, viz. the business of religion.
To serve and worship God is that for which we were made,
and for which we had our being given us. Other business,
which is of a secular nature, and on which we are wont to at-
tend on week days, is but subordinate, and ought to be sub-
servient to the higher purposes and ends of religion. There-
fore surely we should not think much of devoting one seventh
part of our time, to be wholly spent in this business, and to
be set apart to exercise ourselves in the immediate duties of
religion.

(3.) Let it be considered that all our time is God's, and
therefore when he challenges of us one day in seven, he chal-
lenges his own ; he doth not exceed his right ; he would not
have exceeded it, if he had challenged a far greater propor-
Vol, VIII. 3 M

232 PERPETUITY AND CHANGE

lion of our time to be spent in his immediate service. But
he hath mercifully considered our state, and our necessities
here ; and, as he hath consulted the good of our souls in ap-
pointing a seventh day for the immediate duties of religion,
so he hath considered our outward necessities, and hath
ed us six days for attendance on our outward affairs. What
unworthy treatment, therefore, will it be of God, if we refuse
to allow him even the seventh day !

(i.) As the Sabbath is a day which is especially set apart
for religious exercises, so it is a day wherein God especially
confers his grace and blessing. As God hath commanded us.
to set it apart to have converse with God, so God hath set it
apart for himself to have converse wit!: us. As God hath
commanded us to observe the Sabbath, so God observes the
Sabbath too. It is with respect to the Sabbath, as Solomon.
prayed that it might be with respect to the temple, 2 Chron.
vi. 20. His eyes are open upon it : He stands ready then es-
pecially to hear prayers, to accept of religious services, to
meet his people, to manifest himself to them en this day, to
give his Holy Spirit and blessing to those who diligently and
conscientiously sanctify it.

That we should sanctify the Sabbath, as we have observ-
ed, is according to God's institution. God in a sense ob-
serves his own institutions ; i. e. is wont to cause them to be
attended with a blessing. The institutions of God are his ap-
pointed means of grace, and with his institutions he hath
promised his blessing. Exod. xx. 24. " In all places where
1 record my name, I will come unto thee, and I will bless
thee." For the same reason may we conclude, that God
will meet his people and bless them, waiting upon him not
only in appointed places, but at appointed tunes, and in all
appointed ways. Christ hath promised, that where two or
three are gathered together in his name, he will be in the
midst of them, Matth. xvhi. 20. One thing included in the
expression, in his r.ame, is, that it is by his appointment, and-
according to his institution.

OF THE SABBATH. 23:5

God hath made it our duty, by his institution, to set apart
this day for a special seeking of his grace and blessing. From
•which we may argue, that he will be especially ready to con-
fer his grate on those who thus seek it. If it be the day on
which God requires us especially to seek him, we may argue,
that it is a day on which especially he will be found. That
God is ready on this clay especially to bestow his blessing on
them that keep it aright, is implied in that expression of
God's blessing the Sabbath day. God hath not only hallowed
the Sabbath day, but blessed it ; he hath given his blessing to
it, and will confer his blessing upon all the due observers of
it. He hath hallowed it, or appointed that it be kept holy by
\is, and hath blessed it ; he hath determined to give his bless-
ing upon it.

So that here is great encouragement for us to keep holy
the Sabbath, as we would seek God's grace and our own spir-
itual good. The Sabbath day is an accepted time, a day of
salvation, a time wherein God especially loves to besought,
and loves to be found. The Lord Jesus Christ takes delight
in his own day ; he delights to honor it ; he delights to meet
with and manifest himself to his disciples on it, as he showed
before his ascension, by appearing to them from time to time
on this day. On this day he delights to give his Holy Spirit,
as he intimated, by choosing it as the day on which to pour
out the Spirit in so remarkable a manner on the primitive
church, and on v. hich to give his Spirit to the Apostle John,

Of old God blessed the seventh day, or appointed it to be
a day whereon especially he would bestow blessings on his
people, as an expression of his own joyful remembrance of
that day, and of the rest and refreshment which he had on it.
Exod. xxxi. 16, 17. " Wherefore the children of Israel shall
keep the Sabbath.... For in six days the Lord made heaven
and earth, and on the seventh day he rested and was refresh-
ed." As princes give gifts on their birth days, on their mar-
riage days, and the like ; so God was wont to dispense spirit-
ual gifts on the seventh dav.

284 PERPETUITY AND CHANGE

But how much more reason has Christ to bless the dn c.l
Ins resurrection, ind to delight to honor it, and to confer his
grace and blessed gifts on his people on this day. It was a
day whereon Christ rested and was refreshed in a literal sense.
It was a day of threat refreshment and joy to Christ, being the
day of his deliverance from the chains of death, the day of his
finishing that great and difficult work of redemption, which
had been upon his heart from all eternity ; the day of his just-
ification by the 1 ather ; the day of the beginning of his exalt-
ation, and of the fulfilment of the promises of the Father ; the
day when he had eternal life, which he had purchased, pin in-
to his hands. ...On this chty Christ doth indeed delight to dis-
tribute gifts, and blessings, and joy, and happiness, and will
delight to do the same to the end of the world.

O therefore, how well is it • orth our while to improve
this day, to call upon God and seek Jesus Christ on it 1 Let
awakened sinners be stirred up by these things, to improve
the Sabbath day, as they would lay themselves most in the
"way of the Spirit of God Improve the Sabbath day to call
upon God i for then he is near. Improve the Sabbath day
for reading the holy scriptures, and diligently attending his
word preached ; for then is the likeliest time to have the
Spirit accompanying it. Let the saints who are desirous of
growing in grace, and enjoying communion with Christ, im-
prove the Sabbath in order to it.

(5.) The last motive which I shall mention, is the expe-
rience of the influence which a strict observation of the Sub-
bath has upon the whole of religion. It may be observed,
that in those places where the Sabbath is well kept, religion
in general will be most flourishing ; and that in those places
where the Sabbath is not much taken notice of, and much
is not made of it, there is no great matter of religion any way.

Here I would give several directions in answer to this.

Inquiry. How ought wc to keep the Sabbath ?

OF THE SABBATH. 285

Answer 1. We ought to be exceedingly careful on this
day to abstain from sin. Indeed, all breaches of the Sabbath
are sinful ; but we speak now of those things which are in
themselves sinful, or sinful upon other accounts, besides that
they are done upon the Sabbath. The Sabbath being holy
time, it is especially defiled by the commission of sin. Sin
by being committed on this day becomes the more exceeding-
sinful. We are required to abstain from sin at all times, but
especially on holy time. The commission of immoralities
on the Sabbath is the worst way of profaning it, that which
most provokes God, and brings most guilt upon the souls
of men.

How provoking must it be to God, when men do those
things on that day which God has sanctified, and set apart to
be spent in the immediate exercises of religion, which are not
fit to be done on common days, which are impure and wicked
whenever they are done !

Therefore, if any persons be guilty of any such wicked-
ness as intemperance, or any unclean actions, they do in a
very horrid manner profane the Sabbath. Or if they be guilty
of wickedness in speech, of talking profanely, or in an un-
clean and lascivious manner, or of talking against their neigh-
bors, they do in a dreadf il manner profane the Sabbath. Yet
very commonly those who are used to such things on week
days, have not a conscience to restrain them on the Sabbath.
It is well if those that live in the indulgence of the lust of un-
cleanness on week days, be not some way or other unclean on
the Sabbath. They will be indulging the same lusts then ;
they will be indulging the same impure flames in their imag-
inations at least : And it is well if they keep clear while in
the house of God, and while they pretend to be worshipping
God. The unclean young man gives this account of himself,
Prov. v. 14. "I was almost in an evil in the midst of the con-
gregation and the assembly." So those who are addicted to
an impure way of talking in the week time, have nothing
to keep them from the same upon the Sabbath, when they

236 PERPETUITY AND CHANGE

meet together. But dreadfully is God provoked by such
things.

We ought carefully to watch over our own hearts, and to
avoid all sinful thoughts on the Sabbath. We ought to main-
tain such a reverence for the Sabbath, as to have a peculiar
dread of sin, such as shall awe us to a very careful watch over
ourselves.

2. We ought to be careful to abstain from all worldly con-
cerns. The reason as we have showed, why it is needful and
proper, that certain stated parts of time should be set apart to
be devoted to religious exercises, is because the state of man-
kind is such in this world, that they are necessitated to exer-
cise their minds, and employ their thoughts about secular
matters. It is therefore convenient that there should be stat-
ed times, wherein all should be obliged to throw by all oth-
er concerns, that their minds may the more freely and with
less entanglement, be engaged in religious and spiritual ex-
ercises.

We are therefore to do thus, or else we frustrate the very
design of the institution of a Sabbath. We are strictly to ab-
stain from being outwardly engaged in any worldly thing, ei-
ther worldly business or recreations. We are to rest in re-
membrance of God's rest from the work of creation, and of
Christ's rest from the work of redemption. We should be
careful that we do not encroach upon the Sabbath at its begin-
ning, by busying ourselves about the world after the Sabbath
is begun. We should avoid talking about worldly matters,
and even thinking about them; for whether we outwardly
concern ourselves with the world or not, yet if our minds be
upon it, we frustrate the end of the Sabbath. The end of its
separation from other days is, that our minds may be disen-
gaged from worldly things ; and we are to avoid being out-
wardly concerned with ihe world, only for this reason, that
thai cannoi be without taking up our minds. We ought
therelore to give the world no place in our thoughts on the.
Sabbath, but to abstract ourselves from all worldly concern-

OF THE SABBATH. $5?

ment, and maintain a watch over ourselves, that the world ds
not encroach, as it is very apt to do, Isai. lviii. 13, 14.

3. We ought to spend the time in religious exercises*
This is the more ultimate end of the Sabbath : We are to
keep our minds separate from the world, principally for this
end, that we may be the more free for religious exercises.
Though it be a day of rest, yet it was not designed to be a day
of idleness : To rest from worldly employments, without em-
ploying ourselves about any thing, is but to lay ourselves so
much more in the devil's way. The mind will be employed
some way or other ; and therefore doubtless the end for
which we are to call off our minds from worldly things on the
Sabbath is, that we may employ them about things that are
better.

We are to attend on spiritual exercises with the greatest
diligence. That it is a day of rest, doth not hinder us in so
doing ; for we are to look on spiritual exercises but as the
rest and refreshment of the soul. In heaven, where the peo-
ple of God have the most perfect rest, they are not idle, but
are employed in spiritual and heavenly exercises. We should
take care therefore to employ our minds on a Sabbath day on
spiritual objects by holy meditation ; improving for our help
therein the holy scriptures, and other books that are accord-
ing to the word of God. We should also employ ourselves
outwardly on this day in the duties of divine worship, in pub-
lic and private. It is proper to be more frequent and abun-
dant in secret duties on this day, than on other days, as wo
have time and opportunity, as well as to attend on public or-
dinances.

It is proper on this day, not only especially to promote the
exercise of religion in ourselves, but also in others ; to be as-
sisting them, and endeavoring to promote their spiritual
good, by religious conversation and conference. Especially
those who have the care of others ought, on this day, to en-
deavor to promote their spiritual good : Heads of families
should be instructing and counselling their children, and
(juickeuing them in the ways of religion, and should see to it

583 PERPETUITY AND CHANGE

that the Sabbath be strictly kept in their houses. A peculiar
blessing may be expected upon those families where there
is due care takfen that the Sabbath be strictly and devoutly
observed.

4. We are on this day especially to meditate upon and
celebrate the work of redemption. We are with special joy
to remember the resurrection of Christ ; because that was the
finishing of the work of redemption : And this is the day
whereon Christ rested and was refreshed, after he had endur-
ed those extreme labors which he had endured for our per-
ishing souls. This was the day of the gladness of Christ's
heart; it was the day of his deliverance from the chains of
death) and also of our deliverance : For we are delivered in
him who is our head. He, as it were, rose with his elect.
He is the first fruits ; those that are < hrist's will follow....
Christ, when he rose, was justified as a public person, and we
are justified in him. This is the day of our deliverance out
of Egypt.

We should therefore meditate on this with joy ; we should
have a sympathy with Christ in his joy. He was refreshed
on this day, we should be refreshed as those whose hearts are
united with his. When Christ rejoices, it becomes all his
church every where to rejoice. We are to say of this day,
" This is the day that the Lord hath made ; we will rejoice
and be glad in it."

But we are not only to commemorate the resurrection of
Christ, but the whole work of redemption, of which this was
the finishing. We keep the day on which the work was fin-
ished, because it is In remembrance of the whole work. Wc
should on this day contemplate the wonderful love of God and
ofCinist, as expressed in the work of redemption ; and our
remembrance of these things should be accompanied with
suitable exercises of soul with respect to them. When we
call to mind the love of Christ, it should be with a return of
love on our part. When we commemorate this work, it
should be with faith in the Saviour. And we should praise
God and the Lamb for this work, for the divine glory and love

OF THE SABBATH. 289

manifested it, in our private and public prayers, in talking of
the wonderful works of God, and in singing divine songs.

Hence it is proper that Christ's disciples should choose
this day to come together to break bread, or to celebrate the
ordinance of the Lord's Supper, Acts xx. 7, because it is an
ordinance instituted in remembrance of the work of redemp-
tion.

5. Works of mercy and charity are very proper and accept-
able to Christ on this day. They were proper on the ancient
Sabbath. Christ was wont to do such works on the Sabbath
day. But they especially become the Christian Sabbath, be-
cause it is a day kept in commemoration of the greatest work
of mercy and love towards us that ever was wrought. What
can be more proper than that on such a day we should be ex-
pressing our love and mercy towards our fellow creatures, and
especially our fellow Christians. Christ loves to see us show
our thankfulness to him in such ways as these. Therefore
we find that the Holy Ghost was especially careful, that such
works should be performed on the first day of the week in the
primitive church, as we learn by our text.

Vol. VIII. 2N

SERMON XXVII.*

A Divine and Supernatural Light, immediately
imparted to the Soul by the Spirit of God,
shown to be both a Scriptural and Rational
Doctrine*

MATTHEW xvi. 17.

AND JESUS ANSWERED AND SAID UNTO HIM, BLESSED ART
THOU, SIMON barjona: FOR FLESH AND BLOOD HATH
NOT REVEALED IT UNTO THEE, BUT MY FATHER WHICH
IS IN HEAVEN.

V^HRIST says these words to Peter upon occasion
of his professing his faith in him as the Son of God. Our
Lord was inquiring of his disciples, who men said he was ; not
that he needed to be informed, but only to introduce and give
occasion to what follows. They answer, that some said he
was John the Baptist, and some Elias, and others Jeremias, or
one of the Prophets. When they had thus given an account

* Preached at Northampton, and published at the desire of some of the
bearers, in the year 1734.

REALITY OF SPIRITUAL LIGHT. 291

who others said he was, Christ asks them, who they said he
was ? Simon Peter, whom we find always zealous and for-
ward, was the first to answer: He readily replied to the ques-
tion, Thou art Christ, the Son of the living God.

Upon this occasion, Christ says as he does to Mm, and of
him in the text : In which we may observe,

1. That Peter is pronounced blessed on this account.
blessed art thou...." Thou art an happy man, that thou art
not ignorant of this, that I am Christ, the Son of the liv-
ing God. Thou art distinguishingly happy. Others are
blinded, and have dark and deluded apprehensions, as you
have now given an account, some thinking that I am Elias,
and some that I am Jeremias, and some one thing, and some
another ; but none of them thinking right, all of them misled.
Happy art thou, that art so distinguished as to know the truth
in this matter."

2. The evidence of this his happiness declared ; viz.
That God, and he only, had revealed it to him. This is
an evidence of his being blessed.

First. As it shows how peculiarly favored he was of
Cod above others ; q. d. " How highly favored art thou, that
others that are wise and great men, the Scribes, Pharisees,
and Rulers, and the nation in general, are left in darkness, to
follow their own misguided apprehensions; and that thou
shouldst be singled out, as it were, by name, that my Heav-
enly Father should thus set his love, On THEE, SlMON' BAR-
jona. This argues thee blessed, that thou shouldst thus be
the object of God's distinguishing love."

Secondly. It evidences his blessedness also, as it inti-
mates that this knowledge is above any that flesh and blood
can reveal. " This is such knowledge, as my Father
which is in heaven only can give : It is too high and excel-
lent to be communicated by such means as other knowledge

292 REALITY OF SPIRITUAL LIGHT.

is. Thou art blessed) that thou knowest that which God
alone can teach thee."

The original of this knowledge is here declared, both neg-
atively and positively. Positively, as God is here declared
the author of it. Negatively, as it is declared, that flesh
and blood had not revealed it. God is the author of all knowl-
edge and understanding whatsoever. He is the author of the
knowledge that is obtained by human learning : He is the au-
thor of all moral prudence, and of the knowledge and skill
that men have in their secular business. Thus it is said of all
in Israel that were wise hearted, and skilled in embroidering,
that God had filled them with the Spirit of wisdom. Exod.
xxviii. 3.

God is the author of such knowledge ; but yet not so but
that flesh and blood reveals it. Mortal men are capable of
imparting the knowledge of human arts and sciences, and
skill in temporal affairs. God is the author of such knowl-
edge by those means : Flesh and blood is made use of by
God as the mediate or second cause of it ; he conveys it by the
power and influence of natural means. But this spiritual
knowledge, spoken of in the text, is what God is the author
of, and none else : He reveals it, and flesh and blood re-
veals it not. He imparts this knowledge immediately, not
naking use of any intermediate natural causes, as he does in
other knowledge.

"What had passed in the preceding discourse naturally oc-
casioned Christ to observe this ; because the disciples had
been telling how others did not know him, but were general-
ly mistaken about him, and divided and confounded in their
opinions of him : But Peter had declared his assured faith,
that he was the Son of God. Now it was natural to observe,
how it was not flesh and blood that had revealed it to him,
but God; for if this knowledge were dependent on natural
causes or means, how came it to pass that they, a company of
poor fishermen, illiterate men, and persons of low education,
attained to the knowledge of the truth ; while the Scribes
;uul Pharisees, men of vastly higher advantages, and greater

REALITY OF SPIRITUAL LIGHT, 293

knowledge and sagacity in other matters, remained in igno-
rance ? This could be owing only to the gracious distinguish-
ing influence and revelation of the Spirit of God. Hence,
what I would make the subject of my present discourse from
these words, is this

DOCTRINE.

That there is such a thing as a Spiritual and Divine Light,
immediately imparted to the soul by God, of a different na-
ture from any that is obtained by natural means.

In what I say on this subject, at this time, I would,

I. Show what this divine light is.

II. How it is given immediately by God, and not obtained
by natural means.

III. Show the truth of the doctrine.

And then conclude with a brief improvement.

I. I would show what this spiritual and divine light is.
And in order to it, would shew,

First, In a few things what it is not. And here,
1. Those convictions that natural men may have of their
sin and misery, is not this spiritual and divine light. Men in,
a natural condition may have convictions of the guilt that lies
upon them, and of the anger of God, and their danger of di-
vine vengeance. Such convictions are from light or sensi-
bleness of truth. That some sinners have a greater convic-
tion of their guilt and misery than others, is because some
have more light, or more of an apprehension of truth than
others. And this light and conviction may be from the Spit-

2*4 REALITY OF SPIRITUAL LIGHT.

it of God ; the Spirit convinces men of sin : But yet nature is
much more concerned in it than in the communication of that
spiritual and divine light that is spoken of in the doctrine ; it
is from the Spirit of God only as assisting natural principles,
and not as infusing any new principles. Common grace dif-
fers from special, in that it influences only i>y assisting of na-
ture ; and not by imparting grace, or bestowing any thing
above nature. The light that is obtained is wholly natural, or
of no superior kind to what mere nature attains to, though
more of that kind be obtained than would be obtained if men
were left wholly to themselves : Or, in other words, common
grace only assists the faculties of the soul to do that more fully
which they do by nature, as natural conscience or reason will,
by mere nature make a man sensible of guilt, and will accuse
and condemn him when he has done amiss. Conscience is a
principle natural to men ; and the work that it doth naturally,
or of itself, is to give an apprehension of right and wrong, and
to suggest to the mind the relation that there is between right
and wrong, and a retribution The Spirit of God, in those
convictions which unregenerate men sometimes have, assists
conscience to do this work in a further degree than it would
do if they were left to themselves : He helps it against those
things that tend to stupify it, and obstruct its exercise. But
in the renewing and sanctifying work of the Holy Ghost, those
things are wrought in the soul that are above nature, and of
■which there is nothing of the like kind in the soul by nature ;
and they are caused to exist in the soul habitually, and accord-
ing to such a stated constitution or law that lays such a foun-
dation for exercises in a continued course, as is called a prin-
ciple of nature. Not only are remaining principles assisted
to do their work more freely and fully, but those principles are
restored that were utterly destroyed by the fall ; and the mind
thenceforward habitually exerts those acts that the dominion
of sin had made it as wholly destitute of, as a dead body is of
vital acts.

The Spirit of God acts in a very different manner in the
one case, from what he doth in the other. He may indeed act

Reality of spiritual light. 235

upon the mind of a natural man, but he acts in the mind of a
saint as an indwelling vital principle. He acts upon the mind
of an unregenerate person as an extrinsic, occasional agent ;>
for in acting upon them, he doth not unite himself to them;
for notwithstanding all his influences that they may be the sub-
jects of, they are still sensual, having not the Spirit. Jude 19,
But he unites himself with the mind of a saint, takes him for
his temple, actuates and influences him as a new supernatural
principle of life and action. There is this difference, that the
Spirit of God, in acting in the soul of a godly man, exerts and
communicates himself there in his own proper nature. Holi-
ness is the proper nature of the Spirit of God. The Holy
Spirit operates in the minds of the godly, by uniting himself
to them, and living in them, and exerting his own nature in
the exercise of their faculties. The Spirit of God may act
upon a creature, and yet not in acting communicate himself.
The Spirit of God may act upon inanimate creatures ; as, the
S/iirit moved u/wn the face of the waters, in the beginning of
the creation ; so the Spirit of God may act upon the minds of
men many ways, and communicate himself no more than when
he acts upon an inanimate creature. For instance, he may ex-
cite thoughts in them, may assist their natural reason and un-
derstanding, or may assist other natural principles, and this
without any union with the soul, but may act, as it were, as
upon an external object. But as he acts in his holy influences
and spiritual operations, he acts in a way of peculiar commu-
nication of himself ; so that the subject is thence denominated
spiritual.

2. This spiritual and divine light does not consist in any
impression made upon the imagination. It is no impression
upon the mind, as though one saw any thing with the bodily
eyes : It is no imagination or idea of an outward light or glo-
ry, or any beauty of form or countenance, or a visible lustre or
brightness of any object. The imagination may be strongly
impressed with such things ; but this is not spiritual light.
Indeed when the mind has a lively discovery of spirituals
things, and is greatly affected by the power of divine light, it

296 REALITY OF SPIRITUAL LIGHT

it may, and probably very commonly cloth, much affect th$
imagination ; so that impressions of an outward beauty or
brightness may accompany those spiritual discoveries. But
spiritual light is not that impression upon the imagination, but
an exceeding different thing from it. Natural men may have
lively impressions on their imaginations ; and we cannot de-
termine but that the devil, who. transforms himself into an an-
gel of light, may cause imaginations of an outward beauty, or
visible glory, and of sounds and speeches, and other such
things ; but these are things of a vastly inferior nature to spir-
itual light.

3. This spiritual light is not the suggesting of any new
truths or propositions not contained in the word of God. This
suggesting of new truths or doctrines to the mind, indepen-
dent of any antecedent revelation of those propositions, either
in word or writing, is inspiration ; such as the prophets and
apostles had, and such as some enthusiasts pretend to. But
this spiritual light that I am speaking of, is quite a different
thing from inspiration : It reveals no new doctrine, it sug-
gests no new proposition to the mind, it teaches no new thing
of God, or Christ, or another world, not taught in the Bible,
but only gives a clue apprehension of those things that are
taught in the word of God.

4. It is not every affecting view that men have of the
things of religion that is this spiritual and divine light. Men
by mere principles of nature are capable of being affected with
things that have a special relation to religion as well as other
things. A person by mere nature, for instance, may be liable
to be affected with the story of Jesus Christ, and the sufferings
he underwent, as well as by any other tragical story : He may
be the more affected with it from the interest he conceives
-mankind to have in it : Yea, he may be affected with it with-
out believing it ; as well as a man may be affected with what
he reads in a romance, or sees acted in a stage play. He may
be affected with a lively and eloquent description of many
pleasant things that attend the state of the blessed in heaven,
as well as his imagination be entertained by a romantic de-

REALITY OF SPIRITUAL LIGHT. 29/

scription of the pleasantness of fairy land, or the like. And
that common belief of the truth of the things of religion, that
persons may have from education or otherwise, may help for-
ward their affection. We read in Scripture of many that
were greatly affected with things of a religious nature, who
yet are there represented as wholly graceless, and many of
them very ill men. A person therefore may have affecting
views of the things of religion, and yet be very destitute of
spiritual light. Flesh and blood may be the author of this :
One man may give another an affecting view of divine things
with but common assistance ; but God alone can give a spirit-
ual discovery of them.

But I proceed to show,
Secondly, Positively what this spiritual and divine
light is.

And it may be thus described : A true sense of the divine
excellency of the things revealed in the word of God, and a
conviction of the truth and reality of them thence arising.

This spiritual light primarily consists in the former of
these, viz. A real sense and apprehension of the divine excel-
lency of things revealed in the word of God. A spiritual and
saving conviction of the truth and reality of these things, ari-
ses from such a sight of their divine excellency and glory ; so
that this conviction of their truth is an effect and natural con-
sequence of this sight of their divine glory. There is there-
fore in this spiritual light,

1. A true sense of the divine and superlative excellency of
the things of religion ; a real sense of the excellency of God
and Jesus Christ, and of the work of redemption, and the ways
and works of God revealed in the gospel. There is a divine
and superlative glory in these things ; an excellency that is of
a vastly higher kind, and more sublime nature than in other
things ; a glory greatly distinguishing them from all that is
earthly and temporal. He that is spiritually enlightened tru-
ly apprehends and sees it, or has a sense of it. He does not
merely rationally believe that God is glorious, but he has a
Vol. VIII. 2 O

298 REALITY OF SPIRITUAL LIGHT'.

sense of the gloriousness of (loci in his heart. There is noi
only a rational belief that God is holy, and that holiness is a
good thing, but there is a sense of the loveliness of God's
holiness. There is not only a speculatively judging that God
is gracious, but a sense how amiable ' od is upon that account,
or a sense of the beauty of this divine attribute.

There is a twofold understanding or knowledge of good
that God has made the mind of man capable of. The first,
that which is merely speculative and notional ; as when a per-
son only speculatively judges that any thing is, which, by the
agreement of mankind, is called good or excellent, viz. that
which is most to general advantage, and between which and a
reward there is a suitableness, and the like. And the other
is, that which consists in the sense of the heart : As when
there is a sense of the beauty, amiableness, or sweetness of
a thing ; so that the heart is sensible of pleasure and delight
in the oresence of the idea of it. In the former is exercised
merely the speculative faculty, or the understanding, strictly
so called, or as spoken of in distinction from the will or dis*
position of the soul. In the latter, the will, or inclination, or
heart, is mainly concerned.

Thus thei e is a difference between having an opinion, that
God is holy and gracious, and having a sense of the loveliness
and beauty of that holiness and grace. There is a difference
between having a rational judgment that honey is sweet, and
having a sense of its sweetness. A man may have the form-
er, that knows not how honey tastes ; but a man cannot have
the latter unless he has an idea of the taste of honey in his
mind. So there is a difference between believing that a per-
son is beautiful, and having a sense of his beauty. The form-
er may be obtained by hearsay, but the latter only by seeing
the countenance. There is a wide difference between mere
speculative rational judging any thing to be excellent, and
having a sense of its sweetness and beauty. The former
rests only in the head, speculation only is concerned in it ; but
the heart is concerned in the latter. When the heart is sen-
sible of the beauty and amiableness of a thing, it necessarily

REALITY OF SPIRITUAL LIGHT. 29*>

»feels pleasure in the apprehension. It is implied in a per-
son's being heartily sensible of the loveliness of a thing, that
the idea of it is sweet and pleasant to his soul ; which is a far
different thing from having a rational opinion that it is ex-
cellent.

2. There arises from this sense of divine excellency
of things contained in the word of God, a conviction of
the truth and reality of them : And that either directly or
indirectly.

First, Indirectly, and that two ways.
1. As the prejudices that are in the heart, against the
truth of divine things, are hereby removed ; so that the mind
becomes susceptive of the due force of rational arguments for
their truth. The mind of man is naturally full of prejudices
against the truth of divine things : It is full of enmity against
the doctrines of the gospel ; which is a disadvantage to those
arguments that prove their truth, and causes them to lose
their force upon the mind. But when a person has discover-
ed to him the divine excellency of Christian doctrines, this
destroys the enmity, removes those prejudices, and sanctifies
the reason, and causes it to lie open to the force of arguments
for their truth.

Hence was the different effect that Christ's miracles had
to convince the disciples, from what they had to convince the
Scribes and Pharisees. Not that they had a stronger reason,
or had their reason more improved ; but their reason was
sanctified, and those blinding prejudices, that the Scribes and
Pharisees were under, were removed by the sense they had
of the excellency of Christ and his doctrine.

2. It not only removes the hindrances of reason, but posi-
tively helps reasoR. It makes even the speculative notions
the more lively. It engages the attention of the mind, with
the more fixedness aud intenseness to that kind of objects ;
which causes it to have a clearer view of them, and enables it
more clearly to see their mutual relations, and occasions it to
take more notice of them. The ideas themselves that other-
wise are dim and obscure, are by this means impressed with

300 REALITY OF SPIRITUAL LIGHT.

the greater strength, and have a light cast upon them ; so
that the mind can better judge of them. As he that beholds
the objects on the face of the earth, when the light of the sun
is cast upon them, is under greater advantage to discern them
in their true forms and mutual relations, than he that sees
them in a dim star light or twilight.

The mind having a sensibleness of the excellency of di-
vine objects, dwells upon them with delight ; and the powers
of the soul are more awakened and enlivened to employ
themselves in the contemplation of them, and exert them-
selves more fully and much more to the purpose. The beauty
and sweetness of the objects draws on the faculties, and draws
forth their exercises : So that reason itself is under far great-
er advantages for its proper and free exercises, and to attain
its proper end, free of darkness and delusion. But,

Secondly. A true sense of the divine excellency of the
things of (^od?s word doth more directly and immediately
convince of the truth of them ; and that because the excel-
lency of these things is so superlative. There is a beauty in
them that is so divine and godlike, that is greatly and evident-
ly distinguishing of them from things merely human, or that
men are the inventors and authors of ; a glory that is so high
and great, that when clearly seen, commands assent to their
divinity and reality. When there is an actual and lively dis-
covery of this beauty and excellency, it will not allow of any
such thought as that it is an human work, or the fruit of men's
invention. This evidence that they that are spiritually enlight-
ened have of the truth of the things of religion, is a kind of in-
tuitive and immediate evidence. They believe the doctrines
of God's word to be divine, because they see divinity in them.
i. e. They see a ciivine, and transcendant, and most evidently
distinguishing glory in them ; such a glory as, if clearly seen,
does not leave room to doubt of their being of God, and not
of men.

Such a conviction of the truth of religion as this, arising,
these ways, from a sense of the divine excellency of them, is

REALITY OF SPIRITUAL LIGHT. 301

that true spiritual conviction that there is in saving faith. And
this original of it, is that by which it is most essentially dis-
tinguished from that common assent, which unregenerate
men are capable of.

II. I proceed now to the second thing proposed, viz. To
show how this light is immediately given by God, and not ob-
tained by natural means. And here,

I. It is not intended that the natural faculties are not made
use of in it. The natural faculties are the subject of this light :
And they are the subject in such a manner, that they are not
merely passive, butactive in it; the acts and exercises of man's
understanding are concerned and made use of in it. God, in
letting in this light into the soul, deals with man according to
his nature, or as a rational creature ; and makes use of his
human faculties. But yet this light is not the less immedi-
ately from God for that ; though the faculties are made use
of, it is as the subject and not as the cause ; and that acting of
the faculties in it, is not the cause, but is either implied in the
thing itself (in the light that is imparted) or is the conse-
quence of it. As the use that we make of our eyes in behold-
ing various objects, when the sun arises, is not the cause of
the light that discovers those objects to us.

2. It is not intended that outward means have no concern
in this affair. As I have observed already, it is not in this af-
fair, as it is in inspiration, where new truths are suggested :
For here is by this light only given a due apprehension of the
same truths that are revealed in the word of God ; and there-
fore it is not given without the word. The gospel is made
use of in this affair: This light is the light of the glorious
gospel of Christ. 2 Cor. iv. 4. The gospel is as a glass, by
which this light is conveyed to us. 1 Cor. xiii. 12. Now we
see through a glass But,

3. When it is said that this light is given immediately by
God, and not obtained by natural means, hereby is intended,
that it is given by God without making use of any means that
operate by their own power, or a natural force. God makes

302 REALITY OF SPIRITUAL LIGHT,

use of means ; but it is not as mediate causes to produce this
effect. There are not truly any second causes of it ; bit it is
produced by God immediately. The word of God is no prop-
er cause of this effect: It does not operate by any natural
force in it. The word of God is only made use of t> convey
lo the mind the subject matter of this saving instruction :
And this indeed it doth convey to us by natural force or influ-
ence. It conveys to our minds these and those doctrines ; it
is the cause of the notion of them in our heads, but not of the
sense of the divine excellency of them in our hearts. Indeed
a person cannot have spiritual light without the word. But
that does not argue, that the word properly causes that light.
The mind cannot see the excellency of any doctrine, unless
that doctrine be first in the mind ; hut the seeing of the excel-
lency of the doctrine may be immediately from the Spirit of
God ; though the conveying of the doctrine or proposition
itself may be by the word. So that the notions that are the
subject matter of this light, are conveyed to the mind by the
■word of God; but that clue sense of the heart, wherein this
light formally consists, is immediately by the Spirit of God.
As for instance, that notion that there is a Christ, and that
Christ is holy and gracious, is conveyed to the mind by the
word of God: But the sense of the excellency of Christ by
reason of that holiness and grace, is nevertheless immediately
the work of the Holy Spirit.

I come now,

III. To show the truth of the doctrine ; that is, to show
that there is such a thing us that spiritual light that has been
described, thus immediately let into the mind by God. And
here 1 would shew briefly, that this doctrine is both scriptural
and ational.

First. It is scriptural. My text is not only full to the
purpose, but it is a doctrine that the scripture abounds in.
We are there abundantly taught, that the saints differ from
the ungodly in this, that they have the knowledge of God, and
a sight of God, and of Jesus Christ. I shall mention but few

REALITY OF SPIRITUAL LIGHT. 302

texts of many. 1 John iii. 6. " Whosoever sinneth, has not;
seen him, nor known him." 3 John 11." He that doth good,
is of God : But he that doth evil, hath not seen God." John
xiv. 19. " The world seeth me no more; but ye see me."
John xvii. 3. " And this is eternal life, that they might know
thee, the only true God, and Jesus Christ whom thou hast
sent" This knowledge, or sight of God and Christ, cannot
be a mere speculative knowledge ; because it is spoken of as
a seeing and knowing, wherein they differ from the ungodly.
And by these scriptures it must, not only be a different knowl-
edge in degree and circumstances, and different in its effects;
but it must be entirely different in nature and kind.

And this light and knowledge is always spoken of as im-
mediately given of God. Matth. xi. 25, 26, 27. " At that
time Jesus answered and said, I thank thee, O Father, Lord of
heaven and earth, because thou hast hid these things from the
■wise and pru'ent, and hast revealed them unto babes. Even
so, Father, lor it seemed good in thy sight. All things are
delivered unto me of my Father : And no man knoweth the
Son, but the Father : Neither knoweth any man the Father,
save the Son, and he to whomsoever the Son will reveal him."
Here this effect is ascribed aloije to the arbitrary operation,
and gift of God, bestowing this knowledge on whom he will,
and distinguishing those with it, that have the least natural
advantage or means for knowledge, even babes, when it is de-
nied to thewise and prudent. And the imparting of the knowl-
edge of God is here appropriated to the Son of God, as his
sole prerogative. And again, 2 Cor. iv. 6. " For GoJ, who
commanded the light to shine out of darkness, hath shined in
oui hearts, to give the light of the knowledge of the glory of
God, in the face of Jesus Christ." This. plainly shows, that
there is such a thing as a discovery of the divine superlative
glory and excellency of God and Christ, and that peculiar to
the saints : And also, that it is as immediately from God, as
light from the sun : And that it is the immediate effect of his
power and will; for it is compared to God's creating the
light by his powerful word in the beginning of the creation;

304 REALITY OF SPIRITUAL LIGHT.

and is said to be by the Spirit of the Lord, in the 18th verse
of the preceding chapter. God is spoken of as giving the
knowledge of Christ in conversion, as of what before was hid-
den and unseen in that. Gal. i. 15, 16. " But when it pleased
God, who separated me from my mother's womb, and called
me by his grace, to reveal his Sen in me." The scripture
also speaks plainly of such a knowledge of the word of God,
as has been described, as the immediate gift of God. Psal.
cxix. 18. " Open thou mine eyes, that I may behold won-
drous things out of thy law." What could the Psalmist
mean, when he begged of Cod to open his eyes ? Was he ev-
er blind ? Might he not have resort to the law and see every
word and sentence in it when he pleased ? And what could he
mean by those wondrous things ? Was it the wonderful sto-
ries of the creation, and deluge, and Israel's passing through
the Red Sea, and the like ? Were not his eyes open to read
these strange things when he would ? Doubtless by wondrous
things in God's law, he had respect to those distinguishing
and wonderful excellencies, and marvellous manifestations of
the divine perfections, and glory, that there was in the com-
mands and doctrines of the word, and those works and coun-
sels of God that were there revealed. So the scripture speaks
of a knowledge of God's dispensation, and covenant of mercy,
and way of grace towards his people, as peculiar to the saints,
and given only by God. Psal. xxv. 14. " The secret of the
Lord is with them that fear him ; and he will shew them his
covenant."

And that a true and saving belief of the truth of religion is
that which arises from such a discovery, is also what the scrip-
ture teaches. As John vi. 40. " And this is the will of him
that sent me, that every one which sceth the Son, and believ-
eth on him, may have everlasting life ;" where it is plain that
a true faith is what arises from a spiritual sight of Christ.
And John xvii. 6, 7, 8. " I have manifested thy name unto the
men which thou gavest me out of the world. Now they have
known that all things whatsoever tnou hast given me, are of
thee. For I have given unto them the words which thou

REALITY OF SPIRITUAL LIGHT. 305

gavest me ; and they have received them, and have known
surely that I came out from thee, and they have believed that
thou didst send me ;" where Christ's manifesting God's
name to the disciples, or giving them the knowledge of God,
was that whereby they knew that Christ's doctrine was of God,
and that Chrisl himself was of him, proceeded from him, and
was sent by him. Again, John xii. 44, 45, 46. « Jesus cried
and said, he that believeth on me, believeth not on me, but on
him that sent me. And he that seeth me, seeth him that sent
me. I am come a light into the world, that whosoever believ-
eth on me, should not abide in darkness." There believing
in Christ, and spiritually seeing him, are spoken of as running
parallel.

Christ condemns the Jews, that they did not know that he
was the Messiah, and that his doctrine was true, from an in*
ward distinguishing taste and relish of what was divine, in Luke
xii. 56, 57. He having there blamed the Jews, that though
they could discern the face of the sky and of the earth, and signs
of the weather, that yet they could not discern those times ; or
as it is expressed in Matthew, the signs of those limes ; he
adds, yea, and why even of your ownselves, judge ye not what is
right ? i. e. without extrinsic signs. Why have ye not that
sense of true excellency, whereby ye may distinguish that
which is holy and divine ? Why have ye not that savor of the
things of God, by which you may see the distinguishing glo-
ry, and evident divinity of me and my doctrine ?

The Apostle Peter mentions it as what gave them (the
apostles) good and well grounded assurance of the truth of
the gospel, that they had seen the divine glory of Christ. 2
Pet. i. 15. " For we have not followed cunningly devised fa-
bles when we made known unto you the power and coming of
our Lord Jesus Christ, but were eyewitnesses of his maj-
esty." The apostle has respect to that visible glory of Christ
which they saw in his transfiguration : That glory was so di-
vine, having such an ineffable appearance and semblance of
divine holiness, majesty, and grace, that it evidently denoted
him to be a divine person. But if a sight of Christ's outward
Vol. VIII. 2P

305 REALITY OF SPIRITUAL LIGHT.

glory might give a rational assurance of his divinity, why may
not an apprehension of his spiritual glory do so too ? Doubt-
less Christ's spiritual glory is in itself as distinguishing, and
as plainly showing his divinity, as his outward glory, and a
great deal more : For his spiritual glory is that wherein his
divinity consists ; and the outward glory of his transfiguration
shewed him to be divine, only as it was a remarkable image or
representation of that spiritual glory. Doubtless, therefore,
he that has had a clear sight of the spiritual glory of •Christ,
may say, I have not followed cunningly devised fables, but
have been an eye witness of his majesty, upon as good
grounds as the apostle, when he had respect to the outward
glory of Christ that he had seen.

Bit this brings me to what was proposed next, viz. to
show that,

Secondly, This doctrine is rational.

1. It is rational to suppose, that there is really such an ex-
cellency in divine things, that is so transcendent and exceed-
ingly different from what is in other things, that, if it were
seen, would most evidenilydistinguish them, We cannot ra-
tionally doubt but that things that are divine, that appertain to
the Supreme Being, are vastly different from things that are
human ; that there is that godlike, high, and glorious excel-
lency in them, that does most remarkably difference thtm
from the things that are of men ; insomuch that if the differ-
ence were but seen, it would have a convincing, satisfying in-
fluence upon any one, that they are what they are, viz. divine.
What reason can be offered against it ? Unless we would ar-
gue, that God is not remarkably distinguished in glory from
men.

If Christ should now appear to any one as he did on the
mount at his transfiguration ; or if he should appear to the
world in the glory that he now appears in in heaven, as he wilL
do at the day of judgment ; without doubt, the glory and
majesty that he would appear in, would be such as would satis-
fy every one, that he was a divine person, and that religion

REALITY OF SPIRITUAL LIGHT. 307

was true : And it would be a most reasonable, and well ground-
ed conviction too. And why may there not be that stamp of
divinity, or divine glory on the word of God, on the scheme
and doctrine of the gospel that may be in like manner distin-
guishing and as rationally convincing, provided it be but seen I
It is rational to suppose, that when God speaks to the world,
there should be something in his word or speech vastly differ-
ent from man's word. Supposing that God never had spoken
to the world, but we had notice that he was about to do it ;
that he was about to reveal himself from heaven, and speak to
us immediately himself, in divine speeches or discourses, as
it were from his own mouth, or that he should give us a book
of his own inditing ; after what manner should we expect that
he would speak ? Would it not be rational to suppose, that his
speech would be exceeding different from man's speech, that
he should speak like a God ; that is, that there should be such
an excellency and sublimity in his speech or word, such a
stamp of wisdom, holiness, majesty and other divine perfec-
tions, that the word of man, yea of the wisest of men, should
appear mean and base in comparison of it? Doubtless it would
be thought rational to expect this, and unreasonable to think
otherwise. VVrhen a wise man speaks in the exercise of his
wisdom, there is something in every thing he says, that is very
distinguishable from the talk of a little child. So, without
doubt, and much more is the speech of God, (if there be any
such thing as the speech of Gcd) to be distinguished from
that of the wisest of men ; agreeably to Jer. xxiii. 28, 29.
God having there been reproving the false prophets that
prophesied in his name, and pretended that what they spake
was his word, when indeed it was their own word, says, " The
prophet that hath a dream, let him tell a dream ; and he that
hath my word, let him speak my word faithfully : What is
the chaff to the wheat ? Saith the Lord. Is not my word like
as a fire ? Saith the Lord : And like a hammer that breaketh
the rock in pieces ?

2. If there be such a distinguishing excellency in divine
things ; it is rational to suppose that there may be such a

308 REALITY OF SPIRITUAL LIGHT.

thing as seeing it. What should hinder but that it may be
seen ? It is no argument, that there is no such thing as such
a distinguishing excellency, or that, if there be, that it cannot
be seen, that some do not see it, though they may be discern-
ing men in temporal matters. It is not rational to suppose,
if there be any such excellency in divine things, that wicked
men should see it. It is not rational to suppose, that those
whose minds are full of spiritual pollution, and under the pow-
er of filthy lusts, should have any relish or sense of divine
beauty or excellency ; or that their minds should be sus-
ceptive of that light that is in its own nature so pure and heav-
enly. It need not seem at all strange, that sin should so blind
the mind, seeing that men's particular natural tempers and
dispositions will so much blind them in secular matters ; as
when men's natural temper is melancholy, jealous, fearful,
proud, or the like.

3. It is rational to suppose, that this knowledge should be
given immediately by God, and not be obtained by natural
means. Upon what account should it seem unreasonable,
that there should be any immediate communication between
God and the creature ? It is strange that men should make
any matter of difficulty of it. Why should not he that made
all things, still have something immediately to do with the
things that he has made ? Where lies the great difficulty, if
we own the being of a God, and that he created all things out
of nothing, of allowing some immediate influence of God on
the creation still ? And if it be reasonable to suppose it with
respect to any part of the creation, it is especially so with res-
pect to reasonable, intelligent creatures ; who are next to
God in the gradation of the different orders of beings, and
whose business is most immediately with God ; who were
TCiuuc \A\ purpose for those exercises that do respect God and
wherein they have nextly to do with God : For reason teach-
es, that man was made to serve and glorilyhis Creator. And
if it be rational to suppose that God immediately communi-
cates himself to man in any affair, it is in this. It is rational
to suppose that God would reserve that knowledge and wis*

REALITY OF SPIRITUAL LIGHT. 309

dom, that is of such a divine and excellent nature, to be be-
stowed immediately by himself, and that it should not be left
in the power of second causes. Spiritual wisdom and grace
is the highest and most excellent gift that ever God bestows
on any creature : In this the highest excellency and perfec-
tion of a rational creature consists. It is also immensely the
most important of all divine gifts : It is that wherein man's
happiness consists, and on which his everlasting welfare de-
pends. How rational is it to suppose that God, however he
has left meaner goods and lower gifts to second causes, and in
some sort in their power, yet should reserve this most excel-
lent, divine, and important of all divine communications, in
his own hands, to be bestowed immediately by himself, as a
thing too great for second causes to be concerned in ? It is
rational to suppose, that this blessing should be immediately
from God ; for there is no gift or benefit chat is in itself so
nearly related to the divine nature, there is nothing the crea-
ture receives that is so much of God, of his nature, so much a
participation of the deity : It is a kind of emanation of God's
beauty, and is related to God as the light is to the sun. It is
therefore congruous and fit, that when it is given of God, it
should be nextly from himself, and by himself, according to
his own sovereign will.

It is rational to suppose, that it should be beyond a man's
power to obtain this knowledge and light by the mere strength
of natural reason ; for it is not a thing that belongs to reason,
to see the beauty and loveliness of spiritual things ; it is not
a speculative thing, but depends on the sense of the heart.
Reason indeed is necessary in order to it, as it is by reason on-
ly that we are become the subjects of the means of it ; which
means I have already shown to be necessary in order to it,
though they have no proper causal in the affair. It is by rea-
son that we become possessed of a notion of those doctrines
that are the subject matter of this divine light ; and reason
may many ways be indirectly and remotely an advantage to it.
And reason has also to do in the acts that are immediately
consequent on this discovery : A seeing the truth of religion

810 REALITY OF SPIRITUAL LIGHT.

from hence, is by reason ; though it be but by one step, and
the inference be immediate. So reason has to do in that ac-
cepting of, and trusting in Christ, that is consequent on it.
But if we take reason strictly, not for the faculty of mental
perception in general, but for ratiocination, or a power of in-
fering by arguments; I say, if we take reason thus, the per-
ceiving of spiritual beauty and excellency no more belongs to
reason, than it belongs to the sense of feeling to perceive col-
ors, er to the power of seeing to perceive the sweetness of
food. It is out of reason's province to perceive the beauty
or loveliness of any thing : Such a perception does not belong
to that faculty. Reason's work is to perceive truth and not
excellency. It is not ratiocination that gives men the per-
ception of the beauty and amiableness of a countenance,
thpugh it may be many ways indirectly an advantage to it ; yet
it is no more reason that immediately perceives it, than it is
reason that perceives the sweetness of honey : It depends on
the sense of the heart Reason may determine that a counte-
nance is beautiful to others, it may determine that honey is
sweet to others ; but it will never give me a perception of its
sweetness.

I will conclude with a very brief improvement of what has
been said.

First. This doctrine may lead us to reflect on the good-
ness of God, that has so ordered it, that a saving evidence of
the truth of the gospel is such, as is attainable by persons of
mean capacities and advantages, as well as those that are of
the greatest pnts and learning. If the evidence of the gos-
pel depended only on history, and su^h reasonings as learned
men only are cap .ble of, it would be above the reach of far the
greatest part of mankind. But persons with but an ordinary
degree of knowledge, are capable, without a long and subtile
train of reasoning, to see the divine excellency of the things
of religion : They are capable of being taught by the Spirit
of God, as well as learned men. The evidence that is this
way obtained, is vastly better and more satisfying, than all that

REALITY OF SPIRITUAL LIGHT. sit

can be obtained by tbe arguings of those that are most learned,
and greatest masters of reason. And babes are as capable of
knowing these things, as the wise and prudent ; and they are
often hid from these when they are revealed to those. 1 Cor.
i. 26, .7. "For ye see your calling, brethren, how that not
many wise men, after the flesh, not many mighty, not many
noble are called. But God hath chosen the foolish things of
the world "

Secondly. This doctrine may well put us upon exam-
ining ourselves, whether we have ever had this divine light,
that has been described, let into our souls. If there be such
a thing indeed, and it be not only a notion or whimsy of per-
sons of weak and distempered brains, then doubtless it is a
thing of great importance, whether we have thus been taught
by the Spirit of God ; whether the light of the glorious gos-
pel of Christ, who is the image of God, hath shined unto us,
giving us (he light of the knowledge of the glory of God in
the face of Jesus Christ ; whether we have seen the Son, and
believed on him, or have that faith of gospel doctrines that
arises from a spiritual sight of Christ.

Thirdly. All may hence be exhorted, earnestly to seek
this spiritual light. To influence and move to it, the follow-
ing things may be considered.

1. This is the most excellent and divine wisdom that any
ereature is capable of. It is mo/e excellent than any human
learning ; it is far more excellent than all the knowledge
of the greatest philosophers or statesmen. Yea, the least
glimpse of the glory of God in the face of Christ doth more
exalt and ennoble the soul, than all the knowledge of those
that have the greatest speculative understanding in divinity
without grace. This knowledge has the most noble object
that is or can be, viz. the divine glory and excellency of God
and Christ. The knowledge of these objects is that wherein
consists the most excellent knowledge of the angels, yea, of
God himself.

2. This knowledge is that which is above all others sweet
and joyful. Men have a great deal of pleasure in humaii

SIS REALITY OF SPIRITUAL LIGHT,

knowledge, in studies of natural things ; but this is nothing to
that joy which arises from this divine light shining into the
soul. This light gives a view of those things that are im-
mensely the most exquisitely beautiful, and capable of delight-
ing the eye of the understanding. This spiritual light is the
dawning of the light of glory in the heart. There is nothing
so powerful as this to support persons in affliction, and to
give the mind peace and brightness in this stormy and dark
world.

3. This light is such as effectually influences the inclina-
tion, and changes the nature of the soul. It assimilates the
nature to the divine nature, and changes the soul into an im-
age of the same glory that is beheld. 2 Cor. iii. 18. "But
we all with open face, beholding as in a glass the glory of the
Lord, are changed into the same image, from glory to glory,
even as by the Spirit of the Lord." This knowledge will
wean from the world, and raise the inclination to heavenly
things. It will turn the heart to God as the fountain of good,
and to choose him for the only portion. This light, and this
only, will bring the soul to a saving close with Christ. It
conforms the heart to the gospel, mortifies its enmity and op-
position against the scheme of salvation therein revealed : It
causes the heart to embrace the joyful tidings, and entirely to
adhere to, and acquiesce in the revelation of Christ as our
Saviour : It causes the whole soul to accord and symphonise
with it, admitting it with entire credit and respect, cleaving to
it with full inclination and affection ; and it effectually dispos-
es the soul to give up itself entirely to Christ.

4. this light, and this only, has its fruit in an universal ho-
liness of life. No merely notional or speculative understand-
ing of the doctrines of religion will ever bring to this. But
this light, as it reaches the bottom of the heart, and changes
the nature, so it will effectually dispose to an universal obedi-
ence. It shows God's worthiness to be obeyed and served.
It draws forth the heart in a sincere love to God, which is the
only principle of a true, gracious, and universal obedience ;
and it convinces of the reality of those glorious rewards that
God has promised to them that, obey him.

SERMON XXVIII.*

The Church's Marriage to her Sons, and to her
God.

ISAIAH lxii. 4, 5.

THY LAND SHALL BE MARRIED. FOR AS A YOITNG- MAN
MARRIETH A VIRGIN, SO SHALL THY SONS MARRY
THEE : AND AS THE BRIDEGROOM REJOICETH OVER
THE BRIDE, SO SHALL THY GOD REJOICE OVER THEE.

IN the midst of many blessed promises that God
makes to his church in this and the preceding and following
chapters, of advancement to a state of great peace, comfort,
honor and joy, after long continued affliction, we have the sum
of all contained in these two verses. In the 4th verse God
says to his church, " Thou shalt no more be termed, Forsak-

* Freached at the ins'alment of the P.ev. Mr. Samuel Bucl, as pastor off
the church and congregation at East Hampton, oa Long Island, September
19,1746.

Vol. VIII. 2 Q

314 CIIURCH's MARRIAGE

en ; neither shall thy land any more be termed, Desolate :!
But thou shall be called Hephzibah, and thy land, licuhth :
For the Lo-d delighteth in thee, and thy land shall be mar-
ried." Wh.-n it is said, « Thy land shall be married," we
are. by thy land, to un lerstand " the body of thy people, thy
whole race ;" the land, by a metonymy very usual in scrip-
ture, being put for the people that inhabit the land.

The 5th verse explains how this that is promised in the
last words of verse 4, should be accomplished in two things,,
viz. in being married to her sons, and married to her God.

1. It is promised that she should be married to her sons, or
that her sons should many her : For as a young man marri-
eth a virgin, so shall thy sons marry thee." Or, as the worde
might have been more literally translated from the original :
" As a young man is married to a virgin, so shall thy sons be
married to thee " Some by this understand a promise, that
the posterity of the captivated Jews should return again from
Babylon to the land of Canaan, and should be, as it were, mar-
ried or wedded to their own land ; i. e. They should be re-
united to their own land, and should have great comfort and
joy in it, as a young man in a virgin that he marries. But
their thus interpreting the words seems to be through inad-
vertence ; not carefully observing the words themselves, how
that when it is said, " So shall thy sons marry thee," Cod
does not direct his speech to the land itself, but to the church
whose land it was ; the pron* un thee being applied to the
same mystical person in this former part of the verse, as in
the words immediately fpJ.low.ing in the latter part of the same
sentence, "And as the bridegroom rejoice th over the bride,
so sj I thy odi-.ij;cc over tiiee." It is the church, and
not the lulls arc) v..iieysoi the land of Canaan, that is Cod's
bri.ie, or the Lamp's wife. It is also manifest, that when
Cod says, "So shall thy sons marry thee," he continues to.
speak to her to whom he had spoken in the three preceding
verses ; but there it is not the ground or soil of the land of Ca-
naan, but the ci'Uich, that he speaks to when he says, " The;
Gentiles shall see thy righteousness, and all kings thy glory :.

TO HER SONS. 3i6

i%nd thou shalt be called by a new name, which the mouth of
the Lord shall mime. Thou shalt also be a crown of glory in
the hand of the Lord, and a royal diadem in the hand of thy
"God. Thou shalt no more be termed, Forsaken," Stc. And
to represent the land itself as a bride, and the subject of es-
pousals and marriage, Would be a figure of speech very un-
natural, and not known in scripture ; but for the church of
God to be thus represented is very usual throughout the
scripture from the beginning to the end of the Bible. And
then it is manifest that the return of the Jews to the land of
Canaan from the Babylonish captivity, is not the event mainly
Intended by the prophecy of wnich these words are a part
The time of that return was not the time when that was ful-
filled in the 2d verse of this chapter, " And the Gentiles shall
see thy righteousness, and all kings thy glory : And thou
shalt be called by a new name, which the mouth of the .Lord
shall name." That Was not the time spoken of in the two
preceding chapters, with which this chapter is one continued
prophecy. That wis not the time spoken of in the lust words
of the foregoing chapter, when the Lord would cause right-
eousness and praise to spring forth before all nations : Nor
was it the time spoken of in the 5th, 6th, and 9th verses of
that chapter, when " strangers should stand and feed the
flocks of God's people, and the sons of the alien should be
their ploughmen, and vinedressers ; but they should be nam-
ed the priests of the Lord, and men should call them the min-
isters of God ; when they should eat the riches of the Gen-
tiles, and in their glory beast themselves, and their seed
should be known among the Gentiles, and their offspring
among the people ; and all that should see them should ac-
knowledge them, that they are the seed which the Lord hath
blessed." Nor was that the time spoken of in the chapter
preceding that, "when the abundance of the sea should be
converted unto the church ; when the isles should wait for
God, and the ships of Tarshish to bring her sons from far,
and their silver and gold with them ; when the forces of the
Gentiles and their kings shoukt be brought ; when the church

516 CHURCH'S MARRIAGE

should suck the milk of the Gentiles, and suck the breast of
kings ; and when that nation and kingdom that would not
serve her should perish and be utterly wasted : And when
the sun should be no more her light by clay, neither for bright-
ness should the moon give light unto her, but the Lord should
be unto her an everlasting light, and her God her glory ; and
her sun should no more go down, nor her moon withdraw it-
self, because the Lord should be her everlasting light, and
the days of her mourning should be ended " These things
manifestly have respect to the Christian church in her most
perfect and glorious state on earth in the last ages of the
•world ; when the church should be so fur from being confin-
ed to the land of Canaan, that she should fill the whole earth,
and all lands should be alike holy.

So that the children of Israel's being wedded to the land
of Canaan, being manifestly not the meaning of these words
in the text, " As a young man marrieth a virgin, so shall thy
sons marry thee," as some suppose ; I choose rather, with
others, to understand the words of the church's union wiih
her faithful pastors, and the great benefits she should receive
from them. God's ministers, though they are set to he the
instructors, guides, and fathers of God's people, yet are also
the sons of the church. Amos ii. 1 1. "I raised up of your
sons for prophets, and of your young men for Nazarites."
Such as these, when faithful, are those piecious sons of Zion
comparable to fine gold spoken of, Lam. iv. 2, spoken of
again, verse 7. " Her Nazarites were purer than snow, they
■were whiter than milk." And as he that marries a young
virgin becomes the guide of her youth ; so these sons of Zion
are represented as taking her by the hand as her guide. Isai.
Ii. 18. " There is none to guide her among ail the sons whom
she hath brought forth : Neither is there any that taketh her
by the hand of all the sons that she hath brought up." That
by these sons of the church is meant ministers of the gospel,
is confirmed by the next verse to the text, " I have set watch-
men upon thy walls, O Jerusalem."

TO HER SONS. 317

That the sons of the church should be married to her as a
young man to a virgin, is a mystery or paradox not unlike
many others held forth in the word of God, concerning the re-
lation between Christ and his people, and their relation to him
and to one another ; such as that Christ is David's Lord
and yet his son, and both the root and offspring of David ; that
Christ is a son born and a child given, and yet the everlasting
Father; that the church is Christ's mother, as she is repre-
sented, Cant. iii. 1 1, and viii. l....and yet that she is his spouse,
his sister, and his child ; that believers are Christ's mother,
and yet his sister and brother ; and that ministers are the
sons of the church, and yet that they are her fathers, as the
apostle speaks of himself, as the father of the members of
the church of Corinth, and also the mother of the Galatians,
travailing in birth with them, Gal. iv. 19.

2. The second and chief fulfilment here spoken of, of that
promise of the church's being married, is in her being mar-
ried to Christ " And as the bridegroom rejoiceth over the
bride, so shall thy God rejoice over thee." Not that we are
to understand that the church has many husbands, or that
Christ is one husband, and ministers are other husbands that
she hath : For though ministers are here spoken of as being
married to the church, yet it is not as being his fellows or
competitors, or as husbands of the church standing in a conju-
gal relation to his bride in any wise parallel with his : For the
church has but one husband ; she is not an adulteress, but a
virgin, that is devoted wholly to the Lamb, and follows him
whithersoever he goes. But ministers espouse the church
entirely as Christ's ambassadors, as representing him and
standing in his stead, being sent forth by him to be married
to her in his name, that by this means she may be married to
him. As when a prince marries a foreign lady by proxy, the
prince's ambassador marries her, but not in nis own name,
but in the name of his master, that he may be the instrument
of bringing her into a true conjugal relation to him. This is
agreeable to what the apostle says, 2 Cor. xi. 2. " I am jeal-
ous over you with a godly jealousy ; for I have espoused you

SI* CHURCH'S MARRIAGE

to one husband, that I may present you as a chaste virgin t«
Christ " Here the apostle represents himself as being, as it
■were, the husband of the church of L'orinth ; ior it is the hus-
band that is jealous when the wife commits adultery ; and
yet he speaks of himself as having espoused them, not in his
own name, but in the name of Chribt, and for him, and him
only, and as his ambassador, sent forth to bring them home a
chaste virgin 10 him. Ministt rs ate in the text represented
as married to the churcn in the same sense that elsewhere
they are represented as fathers of the church : The church
has but one lather, even God, and ministers are fathers as his
ambassadors ; so the church has but one shepherd John x.
16. "There shall be one fold and one shepherd ;" but. yet
ministers, as Christ's ambassadors, are oiten called the
church's shepherds or pastors. The church has but one
Saviour ; but yet ministers, as his ambassadors and instru-
ments, are called her saviours. 1 Tim. iv. 16. "In doing
this thou shalt both save thyself and them that hear thee."
Obad. 21. "And saviours shall come upon Mount Zion."
The church has but one Priest; but yet in Isai. lx\i. 21,
speaking of the ministers of the Gentile nations, it is said, " I
will take of them for priests and Levitcs." The church has
but one Judge, for the Father hath committed all judgment
to the Son ; yet Christ tells his apostles, that they shall sit on
twelve thrones, judging the twelve tribes of Israel.

When the text speaks first of ministers marrying the
church, and then of Christ's rejoicing ovei her as the bride-
groom rejoiceth over the bride ; the former is manilestly
spoken oi as being in order to the latter, even in order to the
joy and happiness that the church shall have in her true bride-
groom. The preaching of the gospel is in this context spok-
en of three times agon.g, as the great means ot bringing about
the prosperity and joy of the church ; that is foretold ; once
in the first verse, " For Zion's sake will 1 not nold mj peace,
and for Jerusalem's sake I will not rest, until the righteous-
ness thereof go forth as brightness, and the salvation thereof
as a lamp that burnetii ;" and then again in the text, and lastly

TO HER SONS. 31?

an the two following verses, " I have set watchmen upon thy
walls, O Jerusalem, which shall never hold their peace clay
nor night : Ye that make mention of the Lord, keep not si-
lence ; and give him no rest, till he establish, and till he make
Jerusalem a praise in the earth;

The text thus opened affords these two propositions prop-
er for our consideration on the solemn occasion of this day.

I. The uniting of faithful ministers with Christ's people
in the ministerial office, when done in a due manner, is like a
young man's marrying a virgin.

II. This union of ministers with the people of Christ is in
order to their being brought to the blessedness of a more glo-
rious union, in which Christ shall rejoice over them, as the
bridegroom rejoiceth over the bride.

I. The uniting of a faithful minister with Christ's people
in the ministerial office, when done in a due manner, is like a
young man's marrying a virgin.

I say, the uniting of a faithful minister with Christ's peo-
ple, and in a due manner : For we must suppose that the
promise God makes to the church in the text, relates to such
ministers, and such a manner of union with the church ; be-
cause this is promised to the church as a part of her latter
day glory, and as a benefit that should be granted her by God,
as the fruit cf his great love to her, and an instance of hei
great spiritual prosperity and happiness in her purest and
most excellent state on earth. But it would be no such in-
stance of God's great favor and the church's happiness, to
have unfaithful ministers entering into office in an undue and
improper manner. They are evidently faithful ministers
that are spoken of in the next verse, where the same are
doubtless spoken of as in the text, " I have set watchmen on
thy walls, O Jerusalem, which shall never hold their peace
day nor night." And they are those that shall be introduced
into the ministry at a time of its extraordinary purity, order.

320 CHURCH'S MARRIAGE

and beauty, wherein (as is said in the first, second, and third
verses) her righteousness should go forth as brightness, and
the Gentiles should see her righteousness, and all lungs her
glory, and she should be a crown of glory in the hand of the
Lord, and a royal diadem in the hand of her God."

When I speak of the uniting of a faithful minister with
Christ's people in a due manner, I do not mean a due manner
only with regard to external older ; but its being truly d<>ne
in a holy manner, with sincere upright aims and intentions,
with a right disposition, and proper frames of mind in those
that are concerned ; and particularly in the minister that
takes the office, and God's people to whom he is united, each
exercising in this affair a proper regard to God and one an-
other.

Such an uniting of a faithful minister with the people of
God in the ministerial office, is in some respect like a young
man's marrying a virgin.

1. When a duly qualified person is properly invested with
the ministerial character, and does in a due manner take upon
him the sacred work and office of a minister of the gospel, he
does, in some sense, espouse the church of Christ in general :
For though he do not properly stand in a pastoral relation to
the whole church of Christ through the earth, and is far from
becoming an universal pastor ; yet thenceforward he has a
different concern with the church of Christ in general, and its
interests and welfare, than other persons have that are lay-
men, and should be regarded otherwise by all the members
of the Christian church. Wherever he is providentially
called to preach the word of God, or minister in holy things,
he ought to be received as a minister of Christ, and the mes-
senger of the Lord of Hosts to them. And every one that:
takes on him the office of a minister of Christ as he ought to
do, espouses the church of Christ, as he espouses the interest
of the church in a manner that is peculiar. He is under obli-
gations, as a minister of the Christian church, beyond other
men, to love the church, as Christ, her true bridegroom, hath
loved her, and to prefer Jerusalem above his chief joy, and to

TO HER SONS. $|]

imitate Christ, the great shepherd and bishop of souls and
husband of the church, in his care and tender concern for the
church's welfare, and earnest and constant labors to promote
it, as he has opportunity. And as he, in taking office, devotes
himself to the service of Christ in his church; so he gives
himself to the church, to be hers, in that love tender care,
constant endeavor, and earnest labor for her provision, com-
fort, and welfare, that is proper to his office, as a minister of
the church of Christ, by the permission of divine Providence,
as long as he lives ; as a young man gives himself to a virgin
when he marries her. And the church of Christ in general,
as constituted of true saints through the world, (though they
do not deliver up themselves to any one particular minister,
as universal pastor, yet) do cleave to, and embrace the min-
istry of the church with endeared affection and high honor,
and esteem, for Christ's sake ; and do joyfully commit and
subject themselves to them to cleave to,honor,and help them*
to be guided by them and obey them so long as in the world ;
as the bride doth in marriage cleave and deliver up herself to
her huband. And the ministry in generator the whole num-
ber of faithful ministers, being all united in the same work as
fellow laborers, and conspiring to the same design as fellow
helpers to the grace of God, may be considered as one mysti-
cal person, that espouses the church as a young man espous-
es a virgin: As the many elders of the church of Ephesus
are represented as one mystical person, Rev. ii. 1, and all call-
ed the angel of the church of Ephesus ; and as the faithful
ministers of Christ in general, all over the world, seem to be
represented as one mystical person, and called an ant;el, Rev.
xiv. 6. " And I saw another angel fly in the midst of heaven,
having the everlasting gospel to preach unto them that dwell
upon the earth, and to every nation, and kindred, and tongue,
and people." But,

2. More especially is the uniting of a faithful minister
with a particular Christian peopie, as their pastor, when done
in a due manner, like a young man's marrying a virgin.
Vol. VIII. 2R

322 CHURCH'S MARRIAGE

It is so with respect to the union itself, the concomitants
of the union, and the fruits of it.

(1.) The union itself is, in several respects, like that
which is between a young man and a virgin whom he mar-
ries.

It is so with respect to mutual regard and affection. A faith-
ful minister, that is in a Christian manner united to a Christian
people as their pastor, has his heart united to them in the
most ardent and tender affection : And they, on the other
hand, have their hearts united to him, esteeming him very
highly in love for his works' sake, and receiving him with
honor and reverence, and willingly subjecting themselves to
him, and committing themselves to his care, as being, under
Christ, their head and guide.

And such a pastor and people are like a young man and
-virgin united in marriage, with respect to the purity of their
regard one to another. The young man gives himself to his
bride in purity, as undebauched by meretricious embraces ;
and she also presents herself to him a chaste virgin. So in
such an union of a minister and people as we are speaking of,
the parties united are pure and holy in their affection and re-
gard one to another. The minister's heart is united to the
people, not for filthy lucre, or any worldly advantage, but with
a pure benevolence to them, and desire of their spiritual wel-
fare and prosperity, and complacence in them as the children
of God and followers of Christ Jesus. And, on the other
hand, they love and honor him with an holy affection and es-
teem ; and not merely as having their admiration raised, and
their carnal affections moved by having their ears tickled, and
their curiosity, and other fleshly principles, gratified by a flor-
id eloquence, and the excellency of speech and man's wis-
dom ; but receiving him as the messenger of the Lord of
Hosts, coming to them on a divine and infinitely important er-
rand, and with those holy qualifications that resemble the vir-
tues of the Lamb of God.

And as the bridegroom and bride give themselves to each
other in covenant ; so it is in that union we are speaking ot

TO HER SONS. 323

between a faithful pastor and a Christian people. The min-
ister, by solemn vows, devotes himself to the people, to im-
prove his time and strength, and spend and be spent for them,
so long as God in his Providence shall continue the union :
And they, on the other hand, in a holy covenant commit the
care of their souls to him, and subject themselves to him.

(2.) The union between a faithful minister and a Christ-
ian people, that we are speaking of, is like that between a
young man and virgin in their marriage, with respect to the
concomitants of it.

When such a minister and such a people are thus united,
it is attended with great joy. The minister joyfully devot-
ing himself to the service of his Lord in the work of the min-
istry, as a work that he delights in : And also joyfully uniting
himself to the society of the saints that he is set over, as hav-
ing complacence in them, for his dear Lord's sake, whose
people they are ; and willingly and joyfully, on Christ's call,
undertaking the labors and difficulties of the service of their
souls. And they, on the other hand, joyfully receiving him
as a precious gift of their ascending Redeemer. Thus a
faithful minister and a Christian people are each other's joy,
Rom. xv. 32. " That I may come unto you with joy by the
will of God, and may with you be refreshed." 2 Cor. i. 14.
a As you have acknowledged us in part, that we are your re-
joicing, even as ye are ours."

Another concomitant of this union, wherein it resembles
that which becomes a young man and virgin united in mar-
riage, is mutual helpfulness, and a constant care and endeav-
or to promote each other's good and comfort. The minister
earnestly and continually seeks the profit and comfort of the
souls of his people, and to guard and defend them from every
thing that might annoy them, and studies and labors to pro-
mote their spiritual peace and prosperity. They, on the oth-
er hand, make it their constant care to promote his comfort,
to make the burden of his great and difficult work easy, to avoid
those things that might add to the difficulty of it, and that
might justly be grievous to his heart ; and do what in them

324 CHURCH'* MARRIAGE

lies to encourage his heart, and strengthen his hands in his
work ; and are ready to say to him, when called to exert him-
seli in '.he more difficult parts of his work, as the people of
old to Ezra the priest, when they saw him bowed down under
the burden of a difficult affair, Ezra x. 4. " Arise, for this
matter belongeth to thee : We also will be with thee : Be of
good courage, and do it." They spare no pains nor cost to
make their pastor's outward circumstances easy and comfort-
able, and free from pinching necessities and distracting cares,
and to put him under the best advantages to follow his great
work fully and successfully.

Such a pastor and people, as it is between a couple happi-
ly united in a conjugal relation, have a mutual sympathy with
each other, a fellow feeling of each others' burdens andcalam-
ities, and a communion in each other's prosperity and joy.
When the people suffer in their spiritual interests, the pastor
suffers : He is afflicted when he sees their souls in trouble
and darkness : He feels their wounds ; and he looks on their
prosperity and comfort as his own. 2 Cor. xi. 29. « Who
is weak, and I am not weak ? Who is offended, and I burn
not ?" 2 Cor. vii. 13. « We were comforted in your com-
fort." And, on the other hand, the people feel their pastor's
burdens, and rejoice in his prosperity and consolations ; see
Phil. iv. 14, and 2 Cor ii. 3.

(3.) This union is like that which is between a young man
and a virgin in it-, fruits..

One fruit of it is mutual benefit : They become meet
helps one for, another. The people receive great benefit by
the minister, as he is their teacher to communicate spiritual
instructions and counsels to them, and is set to watch over
them to defend them from those enemies and calamities
they are liable to ; and so is, under Christ, to be both their
guide and guard, as the husband is of the wife. And as the
husband provides the wife with food and clothing ; so the
pastor, as Christ's steward, makes provision for his people,
and brings forth out of his treasure things new and old, gives
every one his portion of meat in due season, and is made the,

TO HER SONS. 325

instrument of spiritually clothing and adorning their souls.
And, on the other hand, the minister receives benefit from
the people, and they minister greatly to his spiritual good by
that holy converse to which their union to him as his flock
leads them. The conjugal relation leads the persons united
therein to the most intimate acquaintance and conversation
with each other ; so the union there is between a faithful pas-
tor and a Christian people, leads them to intimate conver-
sation about things of a spiritual nature : It leads the people
most freely and fully to open the case of their souls to the pas-
tor, and leads him to deal most freely, closely, and thoroughly
with them in things pertaining thereto. And this conversa-
tion not only tends to their benefit, but alo greatly to his.

And the pastor receives benefit from the people outwardly,
as they take care of and order his outward accommodations
for his support and comfort, and do, as it were, spread and
serve his table for him.

Another fruit of this union, wherein it resembles the con-
jugal union, is a spiritual offspring. There is wont to arise
from the union of such a pastor and people, a spiritual race of
the children of the congregation that are new born. These
new born children of God are in the Scripture represented
both as the children of ministers, as those that have begotten
them through the gospel, and also as the children of the
church, who is represented as their mother that hath brought
them forth, and at whose breasts they are nourished ; as in
Isaiah liv. 1. and lxvi. 11. Gal. iv. 26. 1 Pet. ii. 2. and many
other places.

Having thus briefly shewn how the uniting of faithful min-
isters with Christ's people in the ministerial office, when done
in a due manner, is like a young man's marrying a virgin,

I proceed now to the

II. Proposition, viz. That this union of ministers with

the people of Christ, is in order to their being brought to the

blessedness of a more glorious union, in which Christ shall

/ejoice over them as the bridegroom rejoiceth over the bride.

ftft CHURCH'S MARRIAGE

I. The saints are, and shall be the subjects of this blessed-
ness. Of all the many various kinds of union of sensible and
temporal things that are used in Scripture to represent the re-
lation there is between Christ and his church ; that which is
between bridegroom and bride, or husband and wife, is much
the most frequently made use of both in the Old and New
Testament. The Holy Ghost seems to take a peculiar delight
in this* as a similitude fit to represent the strict, intimate, and
blessed union tha* is between Christ and his saints. The
apostle intimates, that one end why God appointed marriage,
and established so near a relation as that between husband
and wife, was, that it might be a type of the union that is be-
tween Christ and his church; in Eph. v. 30, 31,32. "For
we are members of his body, of his flesh, and of his bones.
For this cause shall a man leave his father and mother, and
shall be joined to his wife ; and they two shall be one flesh."
....For this cause, i. e. because we are members of Christ's
tody, of his flesh, and of his bones : For this cause, God ap-
pointed that man and wife should be so joined together as to
be one flesh, to represent this high and blessed union between
Christ and his church : The apostle explains himself in the
next words, " This is a great mystery, but I speak concern-
ing Christ and the church." This institution of marriage,
and making the man and his wife one flesh, is a great mystery;
i. e. it contains in it a great mystery ; there is a great and
glorious mystery hid in the dtsign of it : And the apostle tells
us what that glorious mystery is, " I speak concerning Christ
and the church :" As much as to say, the mystery I speak of,
is that blessed union that is between Christ and his church,
which I spoke of before.

This union is a blessed union indeed; of which that be-
tween a faithful minister and a Christian people is but a shad-
ow. Ministers are not the proper husbands of the church,
though their union to God's people, as Christ's ambassadors,
in several respects resembles the conjugal relation : But
Christ is the true husband of the church, to whom ihe souls
of the saints are espoused indeed, and to whom they are united

TO HER SONS. 32?

as his flesh and his bones, yea, and one spirit ; to whom thejr
have given themselves in an everlasting covenant, and whom
alone they cleave to, love, honor, obey, and trust in, as their
spiritual husband, whom alone they reserve themselves for
as chaste virgins, and whom they follow whithersoever he go-
eth. There are many ministers in the church of Christ, and
there may be several pastors of one particular church : But
the church has but one husband, all others are rejected and
despised in comparison of him ; he is among the sons as the
apple tree among the trees of the wood ; they all are barren
and worthless, he only is the fruitful tree ; and therefore, leav-
ing all others, the church betakes herself to him alone, and sits
under his shadow with great delight, and his fruit is sweet to
her taste ; she takes up her full and entire rest in him, desir-
ing no other. The relation between a minister and people
shall be dissolved, and may be dissolved before death : But
the union between Christ and his church shall never be dis-
solved, neither before death nor by death, but shall endure
through all eternity : " The mountains shall depart, and the
hills be removed ; but Christ's conjugal love and kindness
shall not depart from his church ; neither shall the covenant

of his peace, the marriage covenant, be removed," Is. iiv. 1

The union between a faithful minister and a Christian peo-
ple is but a partial resemblance even of the marriage union, it
is like marriage only in some particulars : But with respect
to the union between Christ and his church, marriage is but a
partial resemblance, yea, a faint shadow of that: Everything
that is desirable and excellent in the union between an earthly
bridegroom and bride, is to be found in the union between
Christ and his church ; and that in an infinitely greater per-
fection and more glorious manner : There is infinitely more
to be found in it than ever was found between the happiest
couple in a conjugal relation ; or could be found if the bride
and bridegroom had not only the innocence of Adam and Eve,
but the perfection of angels.

Christ and his saints, standing in such a relation as this one
*.o another, the saints must needs be unspeakably happy i

328 CHURCH'S MARRIAGE

Their mutual joy in each other is answerable to the neariiefi
of their relation and strictness of their union : Christ rejoices
over the church as the bridegroom rejoiceth over the bride,
and she rejoices in him as the bride rejoices in the bride-
groom. My text has respect to the mutual joy that Christ
and his church should have in each other: For though the
joy of Christ over his church only is mentioned, yet it is evi-
dent that this is here spoken of and promised as the great hap-
piness of the church, and therefore supposes her joy in him.

The mutual joy of Christ and his church is like that of
bridegrooom and bride, in that they rejoice in each other, as
those that they have chosen above others, for their neai'est,
most intimate, and everlasting friends and companions. The
church is Christ's chosen, Isaiah xli. 9. " I have chosen thee,
and not cast thee away :" Chap, xlviii. 10. " I have chosen
thee, in the furnace of affliction." How often are God's saints
called his elect or chosen ones ? He has chosen them, not to
be mere servants, but friends ; John xv. 15. "I call you not
servants ;....but I have called you friends." And though
Christ be the Lord of glory, infinitely above men and angels,
yet he has chosen the elect to be his companions ; and has
taken upon him their nature ; and so in some respect, as it
were, levelled himself with them, that he might be their broth-
er and companion. Christ as well as David, calls the saints
his brethren and companions, Psalm cxxii. 8. " For my
brethren and companions' sake I will now say, Peace be with-
in thee." So in the book of Canticles, he calls his church
his sister and spouse. Christ hath loved and chosen his
church as his peculiar friend, above others ; Psalm exxxv. 4.
" The Lord hath chosen Jacob unto himself, and Israel for
his peculiar treasure." As the bridegroom chooses the
bride for his peculiar friend, above all others in the world ; so
Christ has chosen his church for a peculiar nearness to him,
as his flesh and his bone, and the high honor and dignity of
espousals above all others, rather than the fallen angels, yea,
rather than the elect angels. For verily, in this respect, " he
takcth not hold of angels, but he taketh hold of the seed of

TO HER SONS. 329

Abraham ;" as the words are in the original, in Heb. ii. 16.
He has chosen his church above the rest of man kind, above all
the Heathen nations, and those that are without the visible
church, and above all other professing Christians. Cant. vi. 9.
" My dove, my undefiled is but one ; she is the only one of
her mother, she is the choice one of her that bare her." Thus
Christ rejoices over his church, as obtaining in her that
which he has chosen above all the rest of the creation, and
as sweetly resting in his choice. Psal. cxxxii. 13, 14. "The
Lord hath chosen Zion : He hath desired it. This is my
rest for ever."

On the other hand, the church chooses Christ above all
others : He is in her eyes the chief among ten thousands,
fairer than the sons of men : She rejects the suit of all his ri-
vals for his sake : Her heart relinquishes the whole world :
He is her pearl of great price, for which she parts with all ;
and rejoices in him, as the choice and rest of her soul.

Christ and his church, like the bridegroom and bride, re-
joice in each other, as having a special propriety in each oth-
er. All things are Christ's ; but he has a special propriety
in his church. There is nothing in heaven or earth, among
all the creatures, that is his, in that high and excellent man-
ner that the church is his : They are often called his portion,
and inheritance ; they are said, Rev. xiv. 4, " to be the first
fruits to God and the Lamb." As of old, the first fruit was
that part of the harvest that belonged to God, and was to be
offered to him ; so the saints are the first fruits of God's
creatures, being that part which is in a peculiar manner
Christ's portion, above all the rest of the creation. James i.
18. " Of his own will begat he us by the word of truth, that
we should be a kind of first fruits of his creatures." And
Christ rejoices in his church, as in that which is peculiarly
his. Isai. lxv. 19. "I will rejoice in Jerusalem, and joy in
my people." The church has also a peculiar propriety in
Christ : Though other things are hers, yet nothing is hers in
that manner that her spiritual bridegroom is hers : As great
and glorious as he is, yet he, with all his dignity and glory, m.
V»i-,. VIII. 2 S

2S0 CHURCH'S MAKRLAGE

hers ; all is wholly given to her, to be fully possessed and CIS*
joyed by her, to the utmost degree that she is capable of :
Therefore we have her so often saying in the language of ex-
altation and triumph, " My beloved is mine, and I am his,"
in the book of Canticles, chap. ii. 16. and vi. 3, and vii. 10.

Christ and his church, like the bridegroom and bride, re-
joice in each other, as those that are the objects of each oth-
er's most tender and ardent love. The love of Christ to his
church is altogether unparalleled : The height and depth and
length and breadth of it pass knowledge : For he loved the
church, and gave himself for it ; and his love to her proved
stronger than death. And on the other hand, she loves him
with a supreme affection : Nothing stands in competition
with him in her heart : She loves him with all her heart :
Her whole soul is offered up to him in the flame of love. And
Christ rejoices and has sweet rest and delight in his love to
the church. Zeph. iii. 17. " The Lord thy Cod in the midst
of thee is mighty : He will save: He will rejoice over thee
with joy : He will rest in his lovt : He will joy over thee
with singing " So the church, in the exercises of her love
to Christ, rejoices with unspeakable joy. 1 Pet. i. 7, 8. " Je-
sus Christ ; whom, having not seen, ye love : In whom,
though now ye see him not, yet believing, ye rejoice with
joy unspeakable, and full of glory."

Christ and his church rejoice in each other's beauty. The
church rejoices in Christ's divine beauty and glory. She, as
it were, sweetly solaces herself in the light of the glory of the
sun of righteousness ; and the saints say one to another, as in
Is.,), ii. 5. " O house of Jacob, come ye, let us walk in the
light of the Lord." The perfections and virtues of Christ are
as a perfumed ointment to the church, that make his very
name to be to her as ointment poured forth, Cant. i. 3. " Be-
cause of the savor of thy good ointments, thy name is as oint-
ment poured forth, therefore do the virgins love thee." And
Christ delights and rejoices in the b jauty of the church, the
bcuuty which he hath put upon her : Her Christian graces
are ornaments of great price in his sight, 1 Pet. iii. 4. And

TO HER SONS. Sat

lie is spoken of as greatly desiring her beauty, Psal.xlv. 11.
Yea he himself speaks of his heart as ravished with her beau-
ty. Cant. iv. 9. " Thou hast ravished my heart, my sister,
my spouse ; thou hast ravished my heart with one of thine
eyes, with one chain of thy neck."

Christ and his church, as the bridegroom and bride, re-
joice in each other's love. Wine is spoken of, Psal. civ 15,
as that which maketh glad man's heart : But thechuichof
Christ is spoken of as rejoicing in the love of Christ, as that
which is more pleasant and refreshing than wine. Cant. i. 4.
" The king hath brought me into his chambers : We will be
glad and rejoice in thee, we will remember thy love more
than wine." So on the other hand, Christ speaks of the
church's love as far better to him than wine. Cant. iv. iO.
" How fair is thy love, my sister, my spouse ! How much bet-
ter is thy love than wine !"

Christ and his church rejoice in communion with each
other, as in being united in their happiness, and having fellow-
ship and a joint participation in each other's good : As the
bridegroom and bride rejoice together at the wedding feast,
and as thenceforward they are joint partakers of each other's
comforts and joys. Rev. iii. 20. " If any man hear my voice,
and open the door, I will come in to him, and sup with him,
and he with me." The church has fellowship with Christ vx
his own happiness, and his divine entertainments ; his joy is
fulfilled in her, John xv. 11, and xvii. 13. She sees light in
his light ; and she is made to drink at the liver of his own
pleasures, Psal. xxxvi. 8, 9. And Christ brings her to eat
and drink at his own table, to take her fill of his own enter-
tainments. Cant. v. 1. "Eat, O friends, drink, yea, d4nk
abundantly, O beloved." And he, on the other hand, has fel-
lowship with her ; he feasts with her ; her joys are his ; and
he rejoices in that entertainment that she provides for him.
So Christ is said to feed among the lilies, Cant. ii. 16, and
chap. vii. 13, she speaks of all manner of pleasant fruits, new
and old, which she had laid up for him ; and says to him, chap.
iv. 16, " Let my beloved come into his garden, and eat his

332 CHURCH'S MARRIAGE

pleasant fruits :" And he makes answer in the next verse, " I
am come into my garden, my sister, my spouse ; I have gath-
ered my myrrh with my spice, I have eaten my honey comb
with my honey, I have drunk my wine with my miik."

And lastly, Christ and his church, as the bridegroom and
bride, rejoice in conversing with each other. The words of
Christ, by which he converses with his church, are most sweet
to her; and therefore she says of him, Cant. v. 16, " His
mouth is most sweet." And on the other hand, he says of
her, chap, ii. 14, V. Let me hear thy voice ; for sweet is thy
voice." And chap. iv. 11, "Thy lips, O my spouse, drop
as the honey comb : Honey and milk are under thy tongue."

Christ rejoices over his saints as the bridegroom over the
bride at all times : But there are some seasons wherein he
doth so more especially. Such a season is the time of the
soul's conversion ; when the good shepherd finds his lost
sheep, then he brings it home rejoicing, and calls together
his friends and neighbors, saying, Rejoice with me. The day
of a sinner's conversion is the day of Christ's espousals ; and
so eminently the day of his rejoicing. Sol. Song iii 11. « Go
forth, O ye daughters of Zion, and behold king Solomon with
the crown wherewith his mother crowned him in the day of
his espousals, and in the day of the gladness of his heart."
And it is oftentimes remarkably the day of the saints' rejoic-
ing in Christ : For then God turns again the captivity of his
elect people, and, as it were, fills their mouth with laughter,
and their tongue with singing; as in Psal. exxvi. at the be-
ginning. We read of the jailer, that when he was convert-
ed, " he rejoiced, believing in God, with all his house," Acts
xvi. 34.

And there are other seasons of special communion of the
saints with Christ, w herein Christ doth in an especial manner
rejoice over his saints, and as their bridegroom brings them
into his chambers that they also may be glad and rejoice in
him, Cant. i. 4.

But the time wherein this mutual rejoicing of Christ and
his saints will be in its perfection, is the time of the saint?

TO HER SONS. 333

glorification with Christ in heaven ; for that is the proper
time of the saints entering in with the bridegroom into the
marriage, Matth. xxv. 10. The saint's conversion is rather
like the betrothing of the intended bride to her bridegroom
before they come together ; but the time of the saint's glori-
fi( ation is the time when that shall be fulfilled in Psal. xlv. 15.
" Wkfl gladness and rejoicing bhail they be brought ; they
shall enter into the king's palace." That is the time when
those that Christ loved, and gave himself for, that he might
sanctify and cleanse them, as with the washing of water by the
word, shall be presented to nim in glory, not having spot or
■wrinkle, or any such tiling The time wherein the church
shall be brought to tlie full enjoyment of her bridegroom,
having all tears wiped a ay from her eyes ; and there shall
be no more distance or absence. She shall then be brought
to the entertainments of an eternal wedding feast, and to
dwell eternally with her bridegroom ; yea, to dwell eternal-
ly in his embraces. Then Christ will give her his loves ;
and she shall drink her fill, yea, she shall swim in the ocean
of his love.

And as there are various seasons wherein Christ and par-
ticular saints do more especially rejoice in each other ; so
there are also certain seasons wherein Christ doth more es-
pecially rejoice over his church collectively taken. Such a
season is a time of remarkable outpouring of the Spirit of
God : It is a time of the espousal of many souls lo Christ ;
and so a time of much of the joy of espousals : And also it is
a time wherein Christ is wont more especially to visit his
saints with his loving kindness, and to bring them near to
himself, and especially to refresh their hearts with divine com-
munications : On which account, such a time becomes a time
of great joy to the church of Christ. So when the Spirit of
God was so wonderfully poured out on the city of Samaria,
with the preaching of Philip, we read that there was great joy-
in that city, Acts viii. 8. And the time of that wonderful ef-
fu:iion*of the Spirit at Jerusalem, begun at the feast of Pentc-
c est, was a time of holy feasting and rejoicing, and a kind of

CHURCH'S MARRIAGE

a wedding day to the church of Christ ; wherein " they con*
tinning; daily, with one accord, in the temple, and breaking
bread from house to house, did cat their meat with gladness,
and singleness of heart," as Acts ii. 46.

But more especially is the time of that great outpouring
of the Spirit of God in the latter days, so often forelold,in uie
scriptures, represented as the time of the marriage of the
Lamb, and of the rejoicing of Christ and his church in each
other, as the bridegroom and the bride. This is the time
prophesied of in our text and context ; and this is the time
foretold in Isai. lxv. 19. "I will rejoice in Jerusalem, and
joy in my people ; and the voice of weeping shall no more be
heard in her, nor the voice of crying." This is the time
spoken of, Rev. xix. 6, 7, 8, 9, where the apostle John tells
us, He " heard as it were the voice of a great multitude, and
as the voice of many waters, and as the voice of mighty thun-
derings, saying, Alleluia : For the Lord God omnipotent
reigneth. Let us be glad and rejoice, and give honor to him :
For the marriage of the Lamb is come, and his wife hath
made herself ready." And adds, " To her was granted, that
she should be arrayed in fine linen, clean and white : For the
fine linen is the righteousness of saints. And he saith unto
me, Write, Blessed are they which are called unto the mar-
iage supper cf the Lamb."

But above all, the time of Christ's last coming, is the time
of the consummation of the church's marriage with the Lamb,
and the time of the complete and most perfect joy of the wed-
ding. In that resurrection morning, when the Sun of right-
eousness, shall appear in our heavens, shining in all his bright-
ness and glory, he will come forth as a bridegroom ; he shall
come in the glory of his Father, with all his holy angels. And
at that glorious appearing of the great God, and our Saviour
Jesus Christ, shall the whole elect church, complete as to ev-
ividual member, and each member with the whole
man, both body and sou], and both in perfect glory, ascend up
o meet the Lord in the air, to be thenceforth forever with
lie Lord, That will be a joyful meeting of this glorious

TO HER SONS, 335-

Sridegroom and bride indeed. Then the bridegroom will ap-
pear in all his glory without any veil : And then the saints
shall shine forth as the sun in the kingdom of their Father,
and at the right hand of their Redeemer ; and then the church
will appear as the bride, the Lamb's wife. It is the state of
the church after the resurrection, that is spoken of, Rev. xxh
2. " And I John saw the holy city, new Jerusalem, coming
down from God out of heaven, prepared as a bride adorned for
her husband." And verse 9. " Come hither, I will shew
thee the bride, the Lamb's wife." Then will come the time,
when Christ will sweetly invite his spouse to enter in with
him into the palace of his glory, which he had been prepar-
ing for her from the foundation of the world, and shail, as it
were, take her by the hand, and lead her in with him : And
this glorious bridegroom and bride shall, with all their shin-
ing ornaments, ascend up together into the heaven of heav-
ens ; the whole multitude of glorious angels waiting upon
them : And this son and daughter of God shall, in their unit-
ed glory and joy, present themselves together before the Fath-
er ; when Christ shall say, " Here am I, and the children
which thou hast given me :" And they both shall in that re-
lation and union, together receive the Father's blessing ; and
shall thenceforward rejoice together, in consummate, unin-
terruped, immutable, and everlasting glory, in the Jove and
embraces of each other, and joint enjoyment of the love ot
the Father".

2. That forementioned union of faithful ministers with
the people of Christ, is in order to this blessedness.

1. It is only with reference to Christ, as the true bride-
groom of his church, that there is any union between a faith-
ful minister and a Christian people, that is like that of a bride-
groom and bride.

As I observed before, a faithful minister espouses a Christ-
ian people, not in his own name, but as Christ's ambassador :
He espouses them, that in their being espoused to him, they
maybe espoused to Christ; and not that the church may
commit adultery with him : It is for his sake that he love*

336 CHURCH'S MARRIAGE

her, with a tender conjugal affection, as she is the spouse of
Christ, and as he, as the minister of Christ, has his bpc i t in-
fer the influence of the Spirit of Christ ; as Abraham's faith'
ful servant, that was sent to fetch a wife for his master's son,,
was captivated with Rebekah's beauty and virtue ; but not
■with reference to an union with himself, but with his m ts ur
Isaac: It was for his sake he loved tier, and it was for him
that he desired her, and set his heart Upon he: , that she might
be Isaac's wife : And it was for this that he greatly rejoiced
over her, and for this he woo'd her, and for this he obtained
her, and she was for a season united to him ; but it was but as
a fellow traveller, that by him she might be brought to Isaac
in the land of Canaan ; and for this he adorned her with orna-
ments of gold ; it was to prepare her for Isaac's embraces.
All that tender care which a faithful minister takes of his peo-
ple as a kind of spiritual husband, to provide for them, to lead
and feed them, and comfort them, is not as looking upon them
as his own bride, but his master's.

And on the other hand, the people receive him, and unite
themselves to him in covenant, and honor him and subject
themselves to him, and obey him, only for Christ s sake, and
as one that represents him, and acts in his name towards them.
All this love, and honor,and submission, is ultimately referred
to Christ. Thus the apostle says, Gal. iv. 14. " Ye received
me as an angel, or messenger of God, even as Christ Jesus."
And the children that are biought forth in consequence of the
union of the pastor and people, are not properly the minister's
children, but the children of Christ; they are not born of man,
but of God.

2. The things that appertain to that foremeniioned union
of a faithful minister and Christian people, are the principal
appointed means of bringing the church to that blessedness
that has been spoken of. As Abraham's servant, and tl-e part
he acted as Isaac's agent towards Rebekah, were the principal
means of his being brought to enjoy the benefits of her conju-
gal relation to Isaac : Ministers are sent to woo the souis of
men for Christ, 2 Cor. v. 20. " We are then ambassadors for

TO HER SONS. 537

Christ, as though God did beseech you by us : we pray you in
Christ's stead, be ye reconciled to God." We read in Matth.
xxii. of a certain king, that made a marriage for his son, and
sent forth his servants to invite and bring in the guests : It is
ministers that are these servants. The labors of faithful min-
isters are the principal means God is wont to make use of for
the conversion of the children of the church, and so of their
espousals unto Christ. I have espoused you to one husband,
says the apostle, 2 Cor. xi. 2. The preaching of the gospel
by faithful ministers, is the principal means that God makes
use of for the exhibiting Christ and his love and benefits to his
elect people, and the chief means of their being sanctified, and
so fitted to enjoy their spiritual bridegroom. Christ loved
the church, and gave himself for it, that he might sanctify and
cleanse it, as by the washing of water by the word, (i e. by the
preaching of the gospel) and so might present it to himself, a
glorious church. The labors of faithful ministers are ordina-
rily the principal means of the joy of the saints in Christ Jesus,
in their fellowship with their spiritual bridegroom in this
world ; 2 Cor. i. 24. " We are helpers of your joy." They
are the instruments that God makes use of for the bringing
up the church, as it were, from her childhood, till she is fit for
her marriage with the Lord of glory ; as Mordecai brought
up Hadassah, or Esther, whereby she was fitted to be queen
in Ahasuerus' court. God purifies the church under their
hand, as Esther, to fit her for her marriage with the king, was
committed to the custody of Hagai the keeper of the women,
to be purified six months with oil of myrrh, and six months
with sweet odors. They are made the instruments of cloth-
ing the church in her wedding garments, that fine linen,
clean and white, and adorning her for her husband ; as Abra-
ham's servant adorned Rebekah with golden earrings and
bracelets. Faithful ministers are made the instruments of
leading the people of God in the way to heaven, conducting
them to the glorious presence of the bridegroom, to the con-
summate joys of her marriage with the Lamb j as Abraham*:*
cervant conducted Rebekah from Padan aram to Canaan, and
Vol. VIII. 2 T

338 CHURCH'S MARRIAGE

presented her to Isaac, and delivered her into his embraces;
For it is the office of ministers, not only to espouse the church
to her husband, but to present her a chaste virgin to Christ.

I would now conclude this discourse with some exhorta-
tions, agreeable to what has been said. And,

1. The exhortation may be to all that are called to the

work of the gospel ministry Let us who are honored by the

glorious bridegroom of the church, to be employed as his
ministers, to so high a purpose, as has been represented, be
engaged and induced by what has been observed, to faithful-
ness in our great work ; that we may be, and act towards
Christ's people that are committed to our care, as those that
are united to them in holy espousals, for Christ's sake, and in
order to their being brought to the unspeakable blessedness?
of that more glorious union with the Lamb of God, in which-
he shall rejoice over them, as the bridegroom rejoiceth over
the bride. Let us see to it that our hearts are united to them,
as a young man to a virgin that he marries, in the most ardent
and tender affection ; and that our regard to them be pure and
uncorrupt, that it may be a regard to them, and not to what
they have, or any worldly advantages we hope to gain of them.
And let us behave ourselves as those that are devoted to their
good ; being willing to spend and be spent for them ; joyfully-
undertaking and enduring the labor and self denial that is
requisite in order to a thorough fulfilling the ministry that we
have received ; continually and earnestly endeavoring to pro-
mote the prosperity and salvation of the souls committed to
our care ; and, as those that are their bone and their fleshK
looking on their calamities and their prosperity as our own ;
feeling their spiritual wounds and griefs, and refreshed with
their consolations ; and spending our whole lives in diligent
care and endeavor to provide for, nourish, and instruct our
people, as the intended spouse of Christ, yet in her minority,
that we may form her mind and behavior, and bring her up
for him, and that we may cleanse her, as with the washing of
water by the word, and purify her as with sweet odors, and.

TO HER SONS. 339

clothed in such raiment as may become Christ's bride ; that
when the appointed wedding day comes, we may have done
our work as Christ's messengers ; and may then be ready to
present Christ's spouse to him, a chaste virgin, properly edu-
cated and formed, and suitably adorned for her marriage with
the Lamb ; that he may then present her to himself, a glori-
ous church, not having spot or wrinkle, or any such thing, and
may receive her into his eternal embraces, in perfect purity,
beauty, and glory.

Here I would mention three or four things tending to ex-
cite us to this fidelity.

1. We ought to consider how much Christ has done to
obtain that joy that has been spoken of, in order to which we
have been called to the work of the ministry, viz. that wherein
Christ rejoices over his church, as the bridegroom rejoiceth
over the bride.

The creation of the world seems to have been especially
for this end, that the eternal Son of God might obtain a spouse
towards whom he might fully exercise the infinite benevolence
of his nature, and to whom he might, as it were, open and
pour forth all that immense fountain of coudescension, love,
and grace that was in his heart, and that in this way God might
be glorified. Doubtless the work of creation is subordinate to
the work of redemption : That is called the creation of the
new heavens and new earth, and is represented as so much
more excellent than the old, that that, in comparison of it, is
not worthy to be mentioned, or come into mind.

But Christ has done greater things than to create the world,
to obtain his bride and the joy of his espousals with her: For
he was incarnate, and became man for this end ; which was
a greater thing than his creating the world. For the Creator
to make the creature was a great thing ; but for him to be-
come a creature was a greater thing. And he did a much
greater thing still to obtain this joy ; in that for this he laid
down his life, and suffered even the death of the cross : For
this he poured out his soul unto death ; and he that is the
.Lord of the -universe, God over all blessed for evermore, ofc>

340 CHURCH's MARRIAGE

fered up himself a sacrifice, in both body and soul, in the
flumes of divine wrath. Christ obtains his elect spouse by
conquest : For she was a captive in the hands of dreadful en-
emies ; and her Redeemer came into the world to conquer
these enemies, and rescue her out of tlieir hands that she
might be his bride : Ana he came and encountered these en-
emies in the greatest battle that ever was beheld by men or
angels : H( fought with principalities and powers ; he fought
alone with the powers of darkness, and all the armies of hell ;
yea, he conflicted with the infinitely more dreadful wrath of
G d and overcame in this great battle ; and thus he obtained
hi* spouse. Let us consider at how great a price Christ pur-
chased this spouse : He did not redeem her with corruptible
things, as silver and gold, but with his own precious blood ;
yea, he gave himself for her. When he offered up himself
to God in those extreme labors and sufferings, this was the
joy that was set before him, that made him chearfully to en-
dure the cross, and despise the pain and shame in comparison
of this joy ; even that rejoicing over his church, as the bride-
groom rejoiceth over the bride that the Father had promised
him, and that he expected when he should present her to him-
self in perfect beauty and blessedness.

The prospect of this was what supported him in the midst
of the dismal prospect of his sufferings, at which his soul was
troubled ; as appears by the account we have, John xii. ±7.
" Now is my soul troubled ; and what shall 1 say ? Father,
save me from this hour : But for this cause came I unto
this hour." These words shew the conflict and distress of
Christ's holy soul in the view of his approaching sufferings.
But in the midst of his trouble, he was refreshed with the joy-
ful prospect of the success of those sufferings, in bringing
home his elect church to himself, signified by a voice Irom
heaven, and promised by the Father : On which he says, in
the language of triumph, verse 31, 32. " Now is the judg-
ment of this world : Now shall the prince of this world be
cast out. And I, if I be lifted up. will draw all men unto
me."

TO HER SONS. 241

And ministers of the gospel are appointed to be the in-
strui .ents of bringing this to pass ; the instruments of bring-
ing home his elect spouse to him, and her becoming his bride ;
and the instruments of her sanctifying and cleansing by the
word, that she might be meet to be presented to him on the
future glorious wedding clay. How great a motive then is
here to induce us that are called to be these instruments, to
be faithful in our woik, and most willingly labor and suffer,
that Christ may see of the travail of his soul and be satisfied i
Shall Christ do such great things, and go through such great
labors and sufferings to obtain this joy, and then honor us sin-
ful worms, so as to employ us as his ministers and instru-
ments to bring this joy to pass ; and shall we be loth to labor*
and backwa d to deny ourselves for this end ?

2. Let us consider how much the manner in which Christ
employs us in this great business has to engage us to a faith-
ful performance of it. We are sent iorth as his servants ; but
it is as highly dignified servants, as stewards of his household,
as Abraham's servant; and as his ambassadors, to stand in his
stead, and in his name, and represent his person in so great
an affair as that of his espousals with the eternally beloved of
his soul. Christ employs us not as mere servants, but as
friends of the bridegroom ; agreeable to the style in which
John the Baptist speaks of himself, John iii. 29, in which he
probably alludes to an ancient custom among the Jews attheir
nuptial solemnities, at which one of the guests that was most
honored and next in dignity to the bridegroom, was styled the
friend oj the bridegroom.

There is not an angel in heaven, of how high an order so*
ever, but what looks on himself honored by the Son of God
and Lord of glory, in being employed by him as his minister
m the high affair of his espousals with his blessed bride. But
we are not only thus honored, but such an honor as this has
Christ put upon us, that his spouse should in some sort be
ours ; that we should marry, as a joung man marries a virgin,
the same mystical person that he himself will rejoice over, as
♦he bridegroom rejoiceth over the bride ; that we should be

S42 CHURCH's MARRIAGE

his ministers to treat and transact for him with his dear spouse,
that he might obtain this joy ; and to transact in such a man-
ner with her as in our treaty with her, to be married to her in
his name, and sustain an image of his own endearing relation
to her ; and that she should receive us, in some sort, as him-
self, and her heart be united to us in esteem, honor, and affec-
tion, as those that represent him ; and that Christ's and the
church's children should be ours, and that the same that is the
fruit of the travail of Christ's soul should be also the fruit of
the travail of our souls ; as the apostle speaks of himself as
travailing in birth with his hearers, Gal. iv. 19. The reason
why Christ puts such honor on faithful ministers, even above
the angels themselves, is, because they are of his beloved
■church, they are select members of his dear spouse, and
Christ esteems nothing too much for her, no honor too great
for her. Therefore Jesus Christ, the King of angels and men,
does as it were cause it to be proclaimed concerning faithful
ministers, as Ahasuerus did concerning him that brought up
Esther, his beloved queen ; " Thus shall it be done to the
man that the king delights to honor."

And seeing Christ hath so honored us, that our relation to
his people imitates his ; surely our affection to them should
resemble his, and we should imitate him in seeking their sal-
vation, spiritual peace, and happiness, as Christ sought it.
Our tender care, labors, selfdenial, and readiness to suffer for
their happiness, should imitate what hath appeared in him,
that hath purchased them with his own blood.

3. Let it be considered, that if we faithfully acquit our-
selves in our office, in the manner that hath been represented,
we shall surely hereafter be partakers of the joy, when the
bridegroom and bride shall rejoice in each other in perfect and
eternal glory.

God once gave forth a particular command, with special
solemnity, that it should be written for the notice of all pro-
fessing Christians through all ages, that they are happy and
blessed indeed, who are called to the marriage supper of the
Lamb; Rev. xix. 9. " And he saith unto me, Write, I31ess»

TO HER SONS. 34*

ed are they which are called unto the marriage supper of the
Lamb. And he saith unto me, These are the true sayings of
God." But if we are faithful in our work, we shall surely be
the subjects of that blessedness ; we shall be partakers of the
joy of the bridegroom and bride, not merely as friends and
and neighbors that are invited to be occasional guests, but as
members of the one and the other. We shall be partakers
with the church, the blessed bride, in her joy in the bride-
groom, not only as friends and ministers to the church, but a&
members of principal dignity ; as the eye, the ear, the hand,
are principal members of the body. Faithful ministers in the
church will hereafter be a part of the church that shall receive
distinguished glory at the resurrection of the just, which,
above all other times, may be looked on as the church's wed-
ding day ; Dan. xii. 2, 3. " Many of them that sleep in the
dust of the earth shall awake, some to everlasting life ; and
they that be wise shall shine as the brightness of the firma-
ment, and they that turn many to righteousness, as the stars
forever and ever." They are elders that are represented as
that part of the church triumphant that sit next to the throne
of God, Rev. iv. 4. " And round about the throne were four
and twenty seats ; and upon the seats I saw four and twenty
elders sitting, clothed in white raiment; and they had on their
heads crowns of gold/'

And we shall also be partakers of the joy of the bride-
groom in his rejoicing over his bride. We, as the special
friends of the bridegroom shall stand by the bridegroom, and
hear him express his joy on that day, and rejoice greatly be-
cause of the bridegroom's voice ; as John the Baptist said of
himself, John iii. 29. « He that hath the bride is the bride-
groom : But the friend of the bridegroom, which standeth
and hearethhim,rejoicethgreatlybecause of the bridegroom's
voice." Christ, in reward for our faithful service, in winning
and espousing his bride to him, and bringing her up from her
minority, and adorning her for him, will then call us to par-
take with him in the joy of his marriage. And she that will
then be his joy, shall also be our crown of rejoicing. 1 Thess.

344 CHURCH'S MARRIAGE

ii. 19. t; What is our hope, or joy, or crown of rejoicing?
Are not ye in the presence of our Lord Jesus Christ at his
coming?" What a joyful meeting had Christ and his disci-
ples together, when the disciples returned to their Master,
after the faithful and successful performance of their appoint-
ed service, when Christ sent them forth to preach the gospel ;
Luke x. 17. "And the seventy returned with joy, saying,
Lord, even the devils are subject unto us through thy name."
Here we see how they rejoice : The next words shew how
Christ also rejoiced on that occasion : " And he said unto
them, I beheld Satan as lightning fall from heaven." And
in the next verse but two, we are told that, " in that hour Je-
•sus rejoiced in spirit and said, I thank thee, O Father, Lord
of heaven and earth, that thou hast hid these things from the
wise and prudent, and hast revealed them unto babes." So if
we faithfully acquit ourselves, we shall another day return to
him with joy ; and we shall rejoice with him and he with us.
Then will be the day when Christ, that has sown in tears and
in blood, and we that have reaped the fruits of his labors and
sufferings, shall rejoice together, agreeable to John iv. 35,
36, 37. And that will be an happy meeting indeed, when
Christ and his lovely and blessed bride, and faithful ministers
that have been the instruments of wooing and winning her
heart to him, and adorning her for him, and presenting her to
him, shall all rejoice together.

4. Further to stir us up to faithfulness in the great busi-
ness that is appointed us, in order to the mutual joy of this
bridegroom and bride, let us consider what reason we have to
hope that the lime is approaching when this joy shall be to a
glorious degree fulfilled on earth, far beyond whatever yet has
been ; I mean the time of the church's latter day glory. This
is what the words of our text ha\e a more direct respect to;
and this is what is prophesied of in Hos. ii. 19. 20. " And I
will betroth hec unto me forever, yea, I will betroth thee un-
to me in righteousness, and in judgment, and in loving kind-
ness, and in mercies. I will even betroth thee unto me in
faithfulness, and thou shalt know the Lord." And this is

TO HER SONS. 345

what is especially intended by the marriage of the Lamb, in
Rev. xix.

We are sure this day will come : And we have many rea-
sons to think that it is approaching ; from the fulfilment of
almost every thing that the prophecies speak of as preceding
it, and their having been fulfilled now of a long time ; and
from the general earnest expectations of the church of God,
and the best of her ministers and members, and the late ex-
traordinary things that have appeared in the church of God,
and appertaining to the state of religion, and the present as-
pects of Divine Providence, which the time will not allow me
largely to insist upon.

As the happiness of that day will have a great resem-
blance of the glory and joy of the eternal wedding day of the
church after the resurrection of the just ; so will the privi-
leges that faithful ministers shall be the subjects of at that
time, much resemble the blessed privileges that they shall
enjoy, as partaking with the bridegroom and bride, in their
honor and happiness, in eternal glory. This is the time es-
pecially intended in the text, wherein it is said, " as a young
man marrieth a virgin, so shall thy sons marry thee." And
it is after in the prophecies spoken of as a great part of the
glory of that time, that then the church should be so well
supplied with faithful ministers. So in the next verse to the
text, " I have set watchmen on thy walls, O Jerusalem, that
shall never hold their peace, day nor night." So, Isai. xxx.
20, 21. " Thy teachers shall not be removed into a corner any-
more, but thine eyes shall see thy teachers ; and thine ears
shall hear a word behind thee, saying, This is the way, walk
ye in it, when ye turn to the right hand; and when ye turn to
the left." Jer. iii. 1 5. " And I will give you pastors accord-
ing to mine heart, which shall feed you with knowledge and
understanding." And, chap, xxiii. 4. "And 1 will set up shep-
herds over them, which shall feed them." And the great
privilege and joy of faithful ministers at that day is foretold in,
Isai. Hi. 8. " Thy watchmen shall lift up the voice, with the
Vol. VIII. 2 U

346 CHURCH'S MARRIAGE

voice together shall they sing : For they shall see eye to eye.,
when the Lord shall bring again Zion."

And as that day must needs be approaching, and we our*
selves have lately seen some things that we have reason to
hope are forerunners of it ; certainly it should strongly ex-
cite us to endeavor to be such pastors as God has promised to
bless his church with at that time; that if any of us should
live to see the dawning of that glorious day, we might share
in the blessedness of it, and then be called, as the friends of
the bridegroom, to the marriage supper of the Lamb, and
partake of that joy in which heaven and earth, angels and
saints, and Christ and his church, shall be united at that time.

But here I would apply the exhortation in a few words to-
that minister of Christ, who above all others is concerned in
the solemnity of this day, who is now to be united to, and set
over this people as their pastor.

You have now heard, Reverend Sir, the great importancev
and high ends of the office of an evangelical pastor, and the
glorious privileges of such as are faithful in this office, imper-
fectly represented. May God grant that your union with this
people, this day, as their pastor, may be such, that God's peo-
ple here may have the great promise God makes to his church
in the text, now fulfilled unto them. May you now, as one of
the precious sons of Zion, take this part of Christ's church by
the hand, in the name of your great Master, the glorious
bridegroom, with an heart devoted unto him with true adora-
tion and supreme affection, and for his sake knit to this peo-
ple, in a spiritual and pure love, and as it were a conjugal ten"
derness ; ardently desiring that great happiness for them,
which you have now heard Christ has chosen his church unto,
and has shed his blood to obtain for her ; being yourself ready
to spend and be spent for them ; remembering the great er-
rand on which Christ sends you to them, viz. to uoo and win.
their hearts, and espouse their souls to him, and to bring up
his elect spouse, and to fit and adorn her for his embraces ;
that you may in due time present her a chaste virgin to him>-
for hira to rejoice over, as the bridegroom rejoiceth over the.

TO HER SONS. S4?

bride. How honorable is this business that Christ employs
you in ! And how joyfully should you perform it ! When
Abraham's faithful servant was sent to take a wife for his
master's son, how engaged was he in the business ; and how
joyful was he when he succeeded ! With what joy did he bow
his head and worship, and bless the Lord God of his m.ster,
for his mercy and his truth in making his way prosperous !
And what a joyful meeting may we conclude he had with
Isaac, when he met him in the field, by the well of Lahai-roi,
and there presented his beauteous Rebekah to him, and told
him all things that he had done ! But this was but a shadow
of that joy that you shall have, if you imitate his fidelity, in
the day when you shall meet your glorious Master, and pre-
sent Christ's church in this place, as a chaste and beautiful
virgin unto him.

We trust, dear Sir, that you will esteem it a most blessed
employment, to spend your time and skill in adorning Christ's
bride for her maniage with the Lamb, and that it is work
that you will do with delight ; and that you will take heed
that the ornaments you put upon her are of the right sort,
what shall be indeed beautiful and precious in the eyes of the
bridegroom, that she maybe all glorious within, and her cloth-
ing of wrought gold ; that on the wedding day, she may stand
on the King's right hand in gold of Ophir.

The joyful day is coming, when the spouse of Christ shall
be led in unto the King with raiment of needle work ; and an-
gels and faithful ministers will be the servants that shall lead
her in. And you, Sir, if you are faithful in the charge that is
now to be committed to you, shall be joined with glorious an-
gels in that honorable and joyful service ; but with this differ-
ence, that you shall have the higher privilege. Angels and
faithful ministers shall be together in bringing in Christ's
bride into his palace, and presenting her to him : But faithful
ministers shall have a much higher participation of the joy of
that occasion : They shall have a greater and more immedi-
ate participation with the bride in her joy ; for they shall not
•only be ministers to the church as the angels are, but parts of

SW CHURCH'S MARRIAGE

the church, principal members of the bride. And as such, at
the same time that angels do the part of ministering spirits to
the bride, when they conduct her to the bridegroom, they
shall also do the part of ministering spirits to faithful minis-
ters. And they shall also have an higher participation with
the bridegroom than the angels, in his rejoicing at that time ;
for they shall be nearer to him than they ; for they are also
his members, and arc those that are honored as the principal
instruments of espousing the saints to him, and fitting them
for the enjoyment of him ; and therefore they will be more
the crown of rejoicing of faithful ministers, than of the angels
of heaven.

So great, dear Sir, is the honor and joy that is set before
you, to engage you to faithfulness in your pastoral care of this
people ; so glorious the prize that Christ has set up to en-
gage you to run the race that is set before you.

I would now conclude with a few words to the people of
this congregation, whose souls are now to be committed to
the care of that minister of Christ, whom they have chosen as
their pastor.

Let me take occasion, dear brethren, from what has been
said, to exhort you, not forgetting the respect, honor, and rev-
erence, that will ever be due from you to your former pastor,
that has served you so long in that work, but by reason of age
raid growing infirmities, and the prospect of his place being
so happily supplied by a successor, has seen meet to relin-
quish the burden of the pastoral charge over you : I say, Let
me exhort you (not forgetting due respect to him as a father)
io pel form the duties that belong to you, in your part of that
relation and union, now to be established between you and
your elect pastor: To receive him as the messenger of the
Lord of Hosts, one that in his office, represents the glorious
bridegroom of the church, to love and honor him, and willing-
ly submit yourselves to him, as a virgin when married to an
husband. Surely the feet of that messenger should be beau-
tiful, that comes to you on such a blessed errand as that which
you have heard, to espouse you to the eternal Son cf God, and

TO HER SONS. 349

to fit you for, and lead yon to him as your bridegroom. Your
chosen pastor comes to you on this errand, and he comes in
the name of the bridegroom, so empowered by him, and rep-
resenting, him, that in receiving him, you will receive Christ,
and in rejecting him, you will reject Christ.

Be exhorted to treat your pastor as the beautiful and virtu-
ous Rebekah treated Abraham's servant : She most charita-
bly and hospitably entertained him, provided lodging and food
for him and his company, and took care that he should be
comfortably entertained and supplied in all respects, while he
continued in his embassy ; and that was the note or mark of
distinction which Gcd himself gave him, by which he should
know the true spouse of Isaac from all others of the daughters
of the city. Therefore ia this respect approve yourselves as
the true spouse of Christ, by giving kind entertainment to
your minister that comes to espouse you to the amitype of
Isaac. Provide for his outward subsistence and cohifort, with
the like cheerfulness that Rebekah did for Abraham's ser-
vant. You have an account of her alacrity and liberality in sup-
plying him, in Ccn. xxiv. 18, 19, 20, and 25. Say as herbroth-
er did, verse 31. " Come in, thou blessed cf the Lord."

Thus you should entertain your pastor. But this is not
that wherein your duty towards him chiefly lies : The main
thing is to comply with him in his great errand, and to yield
to the suit that he makes to you in the name of Christ, to go
to be his bride. In this you should be like Rebekah : She
was, from what she heard of Isaac, and God's covenant with
him, and blessing upon him, from the mouth of Abraham's
servant, willing for ever to forsake her own country, and her
father's house, to go into a country she had never seen, to be
Isaac's wife, whom also she never saw. After she had heard
what the servant had to say, and her old friends had a mind
she should put off the affair for the present, but it was insisted
on that she should go immediately, and she was inquired of,
•; whether she would go with this man," she said, "I will go :"
And she left her kindred, and followed the man through all
that long journey, till he had brought her unto Isaac, and they

350 CHURCH'S MARRIAGE

three had that joyful meeting in Canaan. If you will this day
rc< eive your pastor in that union that is now to be established
between him and you, it will be a joyful day in this place, and
the joy will be like the joy of espousals, as when a young man
marries a virgin ; and it will not only be a joyful day in East
Hampton, but it will doubtless be a joyful day in heaven, on
your account. And your joy will be a faint resemblance, and
a forerunner of that future joy, when Christ shall rejoice over
you as the bridegroom rejoiceth over the bride, in heavenly
glory.

And if your pastor be faithful in his office, and you heark-
en and yield to him in that great errand on which Christ sends
him to you, the time will come, wherein you and your pastor
will be each other's crown of rejoicing, and wherein Chriit,
and he, and you, shall all meet together at the glorious mar-
riage of the Lamb, and shall rejoice in and over one another,
with perfect, uninterrupted, never ending and never fading
joy.

SERMON XXIX/

The True Excellency of a Gospel Minister,

JOHN v. 35.

HE "WAS A BURNING AND A SHINING LIGHT.

1 HAT discourse of our blessed Saviour we have
an account of in this chapter from the 17th verse to the end,
was occasioned by the Jews' murmuring against him, and per-
secuting him for his healing the impotent man at the pool of
Bethesda, and bidding him take up his bed and walk on the
Sabbath day. Christ largely vindicates himself in this dis-
course, by asserting his fellowship with God the Father in
nature and operations, and thereby implicitly shewing himself
lo be Lord of the Sabbath, and by declaring to the Jews that
God the Father, and he with him, did work hitherto, or even
to this time ; i. e. although it be said that God rested on the
seventh day from all his works, yet indeed God continues to
work hitherto, even to this very day, with respect to his great-
est work, the work of redemption, or new creation, which he

* Preach-d at Pelham August 30, 1744, at the ordination of the Rev.
Mr. Robot ribercrombie to the worn, cf the gospel ministry in that place.

352 THE TRUE EXCELLEXCV

carries on by Jesus Christ, his Son. Pursuant to the designs
of which work was his shewing- mercy to fallen men by heal-
ing their diseases, and delivering them from the calamities
they brought on themselves by sin. Tbis great work of re-
demption, God carries on from the beginning of the world to
this time ; and his rest from it will not come till the resur-
rection, which Christ speaks of in the 21st and following ver-
ses : The finishing of this redemption as to its procurement,
being in his own resurrection ; and as to the application, in
the general resurrection and eternal judgment, spoken of
from verse 20 to verse 30. So that notwithstanding both the
rest on the seventh day, and also the rest that Joshua gave the
children of Israel in Canaan ; yet the great rest of the Re-
deemer from his work, and so of his people with him and in
him, yet remains, as the apostle observes, Heb. chap.iv. This
-will be at the resurrection and general judgment ; which
Christ here teaches the Jews, was to be brought to pass by
the Son of God, by the Father's appointment, and so the
works of God to be finished by him.

And inasmuch as this vindication was so far from satisfy-
ing the Jews, that it did but further enrage them, because
hereby he made himself equal with God, Christ therefore
refers them to the witness of John the Baptist ; whose testi-
mony they must acquiesce in, or else be inconsistent with
themselves ; because they had generally acknowledged John
to be a great prophet, and seemed for a while mightily affect-
ed and taken with it, that God, after so long- a withholding the
spirit of prophecy, had raised up so gieat a prophet amonr;
them. ...and it is concerning him that Christ speaks in thi:
verse wherein is the text : " He was a burning and a shin-
ing light ; and ye were willing for a season to rejoice in hic
light."

In order to a right understanding and improvement of the
words of the text, we may observe,

1. What Christ here takes notice of in John, and declares
concerning him, viz. That he itas a bun

OF A GOSPEL MINISTER. 353

light. He was a light to the church of Israel, to reveal the
mind and will of God to them, after a long continued dark
season, and after they had been destitute of any prophet to in-
struct them, for some ages: He arose on Israel, as the morn-
ing star, the forerunner of the sun of righteousness, to intro-
duce the day spring, or dawning of the gospel day, to give
light to them that till then had sat in the darkness of perfect
night, which was the shadow of death ; to give them the
knowledge of salvation ; as Zecharias his father declares at
his circumcision, Luke i. 76.. .79. " And thou child shah be
called the Prophet of the highest ; for thou shalt go before the
face of the Lord, to prepare his ways ; to give knowledge of
salvation unto his people, by the remission of their sins,
through the tender mercy of our God; whereby the day
spring from on high hath visited us, to give light to them that
sit in darkness, and in the shadow of death, to guide our feet
into the way of peace."

And he was a burning light, as he was full of a spirit of
fervent piety and holiness, being filled with the Holy Gnost
from his Mother's womb, having his heart warmed and en-
flamed with a great love to Chris, being that friend of the
bridegroom, that stood and heard him- and rejoiced greatly be-
cause of the bridegroom's voice ; and was glad that Christ in-
creased, though he decreased, John iii. 29, 30. And was ani-
mated with a holy zeal in the work of the ministry : He came
in this respect, in the spirit and power of Elias ; as Eli is was
zealous in bearing testimony against the corruption, aposta-
cies, and idolatries of Israel in his day, so was John the Bap-
tist in testifying against the wickedness of the Jews in his
day : As Elias zealously reproved the sins of all sorts of per-
sons in Israel, not only the sins of the common people, but of
their great ones, Ahab, Ahaziah and Jezebel, and their false
prophets ; with what zeal did John the Baptist reprove all
sorts of persons, not only the Publicans and Soldiers, but the
Pharisees and Sadducees, telling them plainly that they were
a generation of vipers, and rebuked the wickedness of Herod
in his most beloved lust, though Herod sought his life for it,
Vol. VIII. 2W

So4 THE TRUE EXCELLENCY

as Ahab and Anaziah did Elijah's. As Ei ias was much in'
warning the people of God's approaching judgments, de-
nouncing God's awful wrath against Ahab, Jezebel and Aha-
ziati, and the Prophets of Baal, and the people in general :
So was John the Baptist, much in warning the people to fly
from the wrath to come, telling them in the most awakening
manner, that the "<>xe was laid at the root of the tree, and that
every tree that brought not forth good fruit should be hewn,
down and cast into the fire, and tnat he that came after him.
had his fan in his hand, and that he would thoroughly purge-
his floor, and gather his wheat into the garner, and burn ttyk
the chaff with unquenchable fire."

John the Baptist was not only a burning, but a shining
light : He was so in his doctrine, having more of the gospeL
in his preaching than the former Prophets, or at least the.
gospel exhibited with greater light and clearness, more plain-
ly pointing forth the person that was to be the great redeemer*
and declaring his errand inco the world, to take away the sia
of the world, as a Lamb offered in sacrifice to God, and the ne-
cessity that all, even the most strictly moral and religious
stood in of him, being by nature a generation of vipers j and
the spiritual nature of his kingdom, consisting not in circum-
cision, or outward baptism, or any other external performance
or privileges, but in the poweriul influences of the Holy Ghost
in their hearts, a being baptized with the Holy Ghost, and with
fire.

In this clearness with which he gave knowledge of salva-
tion to God's people, John was a bright light, and among them
that had been born of women there had not arisen a greater than
he. In this brightness this harbinger of the gospel day excell-
ed all the other Prophets, as the morning star reflects more of
the light of the sun than any other star, and is the brightest of
all the stars.

He also shone bright in his conversation, and his eminent

mortification and renunciation of the enjoyments of the world;

his great diligence and laboriousness in his work, his impar-

ialily in it, declaring the mind and will of God to all sorts

OF A GOSPEL MINISTER. AW

without distinction ; his great humility, rejoicing in the in-
crease of the honor of Christ, though his honor was diminish-
ed, as the brightness of the morning star diminishes, as the
light of ihe sun increases ; and in his faithfulness and cour-
age, still declaring the mind and will of God, though it cost
him his own life. Thus his light shone before men.

2. We may observe to what purpose Chtist declares these
things of John in the text, viz. to shew how great and excel-
lent a person he was, and worthy that the Jews should regard
his testimony : Great are Mie things which Chiist elsewhere

says of John the Baptist, as in Matth. xi. 7 14 He speaks

of him as a Prophet ; and mere than a Prophet ; and one, than
whom, there had not risen a greater among them that had been
born oftvomen. He observes how great and excellent a light
he was in the text, to shew the Jews how inexcusable they.
were in not receiving the testimony he had given of him ; as
you may see v. 31,32, 33.

Therefore that which I would observe from the text to be
the subject of my present discourse is this :

It is the excellency of a minister of the gospel to be both a
burning and a shining light.

Thus we see it is in Christ's esteem, the great prophet of
God, and light of the world, head of the church, and Lord of
the harvest, and the great Lord and master whose messen-
gers all ministers of the gospel are.

John the Baptist was a minister of the gospel; and he was
so more eminently than the ancient prophets; for though
God at sundry times, and in divers manners, spake the gos-
pel by them ; yet John the Baptist was a great minister of the
gospel in a manner distinguished from them : He is reckon-
ed in scripture the first that introduced the gospel day, a>fter
the law and the Prophets, Luke vi. 16. "The law and the.
Prophets were until John ; since that time the kingdom of
God is preached." And his preaching is called the begin-
ning of the gospel of Jesas Christ, the Son of God, Mark i. 1.
He came on that errand, to give knowledge of salvation to
God's people, through the remission of their sins ; (as his

356 THE TRUE EXCELLENCY

father Zecharias observes, Luke i 77,) and to preach these
glad tidings that the Kingdom of Heaven was at hand.

John being thus eminently a minister of the gospel and
a burning and shining light being taken notice of by Christ
as his great excellency, we may justly hence observe, that
herein consists the proper excellency of ministers of the
gospel.

I would, by divine assistance, handle the subject in the fol-
lowing method.

I. I would shew that Christ's design, in the appointment
of the order and office of ministers of the gospel is, that they
may be lights to the souls ot men.

II. I would shew what is implied in their being burning

iights.

III. I would shew what is implied in their being shining
lights.

IV. I would shew that it is the proper excellency of min-
isters of the gospel to have these things united in them, to be
both burning and shining lights.

V. I would apply these things to all that Christ has called
to the work of th j gospel ministry, shewing how much it con-
cerns them earnestly to endeavor that they may be burning
and shining lights.

VI. Show what ministers of the gospel ought to do that
they may be so.

VII. Say something briefly concerning the duty of a peo-
ple that are under the care of a gospel minister, correspond-
ent to those tilings that Christ has taught us concerning the
end and excellency of a gospel minister.

OF A GOSPEL MINISTER. 357

I. I would observe that Christ's design in the appoint-
ment of the order and office of ministers of the gospel was that
they might be lights to the souls of men.

Satan's kingdom is a kingdom of darkness ; the Devils
are the rulers of the darkness of this world. But C! -'list's
kingdom is a kingdom of light ; the designs ©f his kingdom
are carried on by light ; his people are not of the night, nor of
darkness, but are (he children of the tight, as they are the child-
ren of God, who is the Father of lights., and as it were a bound-
less fountain of infinitely pure and bright light, 1 John i. 5.
James i. 17.

Man by the fall extinguished that divine light that shone
in this world in its first estate. The scripture represents the
wickedness of man as reducing the world to that slate where-
in it was when it was yet without form and void, and darkness
filled it. Jer. iv. 22, 23. "For my people is foolish, they
have not known me : They are sottish children ; and they
have none understanding : They are wise to do evil ; but to
do good they have no knowledge. I beheld the earth, and lo,
it was without form and void ; and the heavens, and they had
bo light." But God in infinite mercy has made glorious pro-
vision for the restoration of light to this fallen dark world ; he
has sent him who is the brightness of his own glory, into the
world, to be the light of the world. " He is the true light that
lighteth every man that cometh into the world," i. e. Every
man in the world that ever has any true light. But in his
wisdom and mercy, he is pleased to convey his light to men
by means and instruments : and has sent forth his messengers,
and appointed ministers in his church to be subordinate lights,
and to shine with the communications of his light, and to re-
flect the beams of his glory on the souls of men.

There is an analogy between the divine constitution and
disposition of things in the natural and in the spiritual world.
The wise Creator has not left the natural world without light;
but in this our solar system has set one great light, immense-
ly exceeding all the rest, shining perpetually with a transcen-
dent fulness and strength, to enlighten the whole ; and he

358 THE TRUE EXCELLENCY

hath appointed other lesser, subordinate or dependent lights*-
that shine with the communications and reflections of some-
thing of his brightness. So it is in the spiritual woilu ;
there God hath appointed Jesus Christ as a Sun of righteous-
ness : The Church of God has not the Sun to be her light by
day ; nor for brightness, does the moon give light to her, but
the Lord is her everlasting light, and her God her glory.
The new Jerusalem has no need of the sun, nor the moon ;
for the Lamb is the light thereof. And the ministers of
Christ are, as it were, the stars that encompass this glorious
fountain of light, to receive and reflect his beams, and give
light to the souls of men. As Christ therefore is in scripture
called the sun, so are his ministers called stars. So arc the
twelve apostles, the chief ministers of the christian church,
called, Rev. xii. 1. " And there appeared a great wonder in
heaven, a woman clothed with the sun, and the moon under
her feet, and upon her head a crown of twelve stars/' And
BO ire the ordinary mimstels of the gospel called. Rev. i. 16.
" And he had in his right hand seven stars." And verse 20.
" The mystery of the seven stars which thou sawest in my
right hand, and the seven golden candlesticks ; the seven
stars are the angels of the seven churches." Here also min-
isters of the gospel are implicitly compared to those lamps
that enlightened the temple at Jerusalem, upon the tops of
the golden candlesticks : And more expressly in Zech. iv. 2.
" I have looked, and behold a candlestick, all of gold, with a
bowl upon the top of it, and his seven lamps thereon."

These lamps have all their oil from Christ, and are inkind-
led by his flame, and shine by his beams ; and being thus de-
pendent on him, they arc near to him, and held in his right
hand, that they may receive light from him, to communicate
toothers.

The use of a light is threefold ; to discover, to refresh, and
to direct.

The first u e of a light is to discover things, or make them
manife.t. Without light nothing is to be seen. Eph. v. )3;
" Whatsoever doth make manifest is light." Ministers a,re

OF A GOSPEL MINISTER. 359

■set to be lights to the souls of men in this respect, as they ara
to be the means of imparting diune truth to them, and bring-
ing into their view the most glorious and excellent objects,
and of leading them to, and assisting them in '.he contempla-
tion of those things that angels desire to look into ; the means
of their obtaining that knowledge is infinitely more important
and more excellent and useful, than that of the greatest states-
men or philosophers, even that which is spiritual and divine :
They are set to be the means of bringing men out of darkness
into God's marvellous light, and of bringing them to the in-
finite fountain of light, that in his light ttiey may see light ?
They are set to instruct men, and impart to them that knowl-
edge by which they may know God and Jesus Christ, whom
to know is life eternal.

Another use of light is to refresh and delight the behold-
ers. Darkness is dismal : The light is sweet, and a pleasant
thing it is to behold the sun. Light is refreshing to those
who have long sat in darkness: They therefore that watch and
keep awake through a dark night, long and wait for the light
of the morning ; and the wise man observes, Prov. xv. 30.
u That the light of the eyes rejoiceth the heart." Spiritual
light is especially refreshing and joyful. Psalm xcvii. 11.
" Light is sown for the righteous, and gladness for the up-
right in heart. They that cee the light of Christ, the star that
hath arisen out of Jacob, are refreshed and do rejoice, as the
wise men that saw the star that shewed them where Christ
was, Matth. ii. 10. " And when they saw the star, they re-
joiced with exceeding great joy."

Ministers are set in the church of God to be the instru-
ments of this comfort and refreshment to the souls of men, to
be the instruments of leading souls to the God of all consola-
tion, and fountain of their happiness : They arc sent as
Christ was, and as coworkers with him, to preach good tid-
ings to the meek, to bind up the broken hearted, to proclaim
liberty to the captives, and the opening of the prison to them
that are bound, and to comfort all that mourn : They arc to-
lead those that" labor, and are heavy laden" to their true rest,

360 THE TRUE EXCELLENCY

and to speak a word in season to him that is weary : They are
set to be ministers of the consolation and joy of the saints.
2 Cor. i. 24. " We have not dominion over your faith ; but are
helpers of your joy."

The third use of light is r.o direct. 'Tis by light that we
see where to go : " He that walks in darkness knows not
whither he goes," and is in danger of stumbling and fulling
into mischief. 'Tis by light that men see what to do, and are
enabled to work ; in the night, Christ tells us no man can
wovk. Ministers are srt to be lights to mens' souls in this
respect also; as Zecharias observes of John the baptist,
Luke i. 7 ). " To guide our feet in the way of peace." Minis-
ters have the record of God committed to them that they may
hold that forth, which God has given to be to man as a light
shining in a dark place, to guide them in the way through this
dark world, to regions of eternal light. Ministers are set to
he the instruments of conveying to men that true wisdom
spoken of Job 28. " V\ hich cannot begotten for gold, nor
shall silver be weighed for the price thereof; which cannot
be val- ed with the gold of Ophir, with the precious Onyx, or
the Sapphire.

I proceed now to the

II. Thing proposed, viz. to shew what is implied in a min«
ister of the gospel's being a bunting light.

There are these two things that seem naturally to be un-
derstood by this expression, viz. That his heart be filled with
much of the holy ardor of a spirit of true piety; and that he
be fervent and zealous in his administrations.

1. That his heart be full of much of the holy ardor of a
spirit of true piety. We read of the power of godliness.
True grace is no dull, inactive, ineffectual principle ; it is a
powerful thing ; there is an exceeding energy in it ; and the
reason is, that God is in it ; it is a divine principle, a participa-
tion of the divine nature, and a communication of divine life,
of the life of a risen Saviour, who exens himself in the heart*
of the saints, after the power of an endless life. They thai

OF A GOSPEL MINISTER. 361

have true grace in them, they live ; but not by their own life ;
but Christ lives in them : His Holy Spirit becomes in them a
living1 principle and spring of divine life : The energy and
power of which is in scripture compared to fire, Matth. iii.
11. " I indeed baptize you with water ; but he that cometh
after me is mightier than I, whose shoes I am not worthy to
bear ; he shall baptize you with the Holy Ghost, and with
fire." True piety is not a thing remaining only in the head,
or consisting in any speculative knowledge or opinions, or
outward morality, or forms of religion ; it reaches the heart,
is chiefly seated there, and burns there. There is a holy ar-
dor in every thing that belongs to true grace : True faith is
an ardent thing, and so is true repentance ; there is a holy
power and ardor in true spiritual comfort and joy ; yea, even
in true Christian humility, submission and meekness. The
reason is, that divine love or charity is the sum of all true
grace, which is a holy flame enkindled in the soul : It is by
this therefore especially, that a minister of the gospel is a
burning light : A minister that is so, has his soul enkindled
with the heavenly flame ; his heart burns with love to Christ,
and fervent desires of the advancement of his kingdom and
glory ; and also with ardent love to the souls of men, and de-
sires for their salvation.

2. The inward holy ardor of his soul is exercised and
manifested in his being zealous and fervent in his administra-
tions : For, he is a burning light ; which implies that his spir-
itual heat and holy ardor is not for himself only, but is com-
municative, and for the benefit of others : He is ardent, as he
is a light, or in the performance of the duties of that office
wherein he is set to be a light in the church of Christ. His
fervent zeal, which has its foundation and spring in that holy
and powerful flame of love to God and man, that is in his
heart, appears in the fervency of his prayers to God, for and
with his people ; and in the earnestness and power with
which he preaches the word of God, declares to sinners their
misery, and warns them to fly from the wrath to come, and
reproves, and testifies against all ungodliness ; and the mi-
Vol. VIII. 2 X

:jd2 the true excellency

feigned earnestness and compassion with which he invites the
weary and heavy laden to their Saviour ; and the fervent love
with which he counsels and comforts the saints ; and the holy
zeal, courage and stedfastncss, with which he maintains the.
exercise of discipline in the house of God, notwithstanding
all the opposition he meets with in that difficult part of the
ministerial work ; and in the diligence and earnestness with
which he attends every duty of his ministerial function, wheth-
er public or private.

But I hasten to the

III. Thing proposed in the handling of this subject, viz.
To shew what is implied in a minister's being a .shining light.

There are three things that seem to be naturally signified
by it.

1. That he be fiure, clear, and full in his doctrine. A min-
ister is set to be a light to men's souls, by teaching, or doc-
trine : And if he be a shining light in this respect, the light
of his doctrine must be bright and full ; it must be pure with-
out mixtures of darkness ; and therefore he must be sound-
in the faith, not one that is of a reprobate mind ; in doctrine
he must show uncorruptness ; otherwise his light will be
darkness : He must not lead his people into errors, but teach
them the truth only, guiding their feet into the way of peace,
and leading them in the right ways of the Lord.

He must be one that is able to teach, not one that is raw,
ignorant, or unlearned, and but little versed in the things that
he is to teach others ; not a novice, or one that is unskilful in
the word of righteousness ; he must be one that is well studied
in divinity, well acquainted with the written word of Godr
mighty in the scriptures, and able to instruct and convince
gainsaycrs.

And in order to be a shining light, he must be one that re-
ally knows what religion is, one that is truly acquainted with
that Saviour aid w ) o ilvation, that he is to teach to others, ,
that he flaa* ■ that he knows, and testify thi things

that he has seen, and not be a blind leader of the blind : Ho

OF A GOSPEL MINISTER. 560

rrmist be one that is acquainted with experimental religion,
and not ignorant of the inward operations of the Spirit of God,
nor of Satan's devices ; able to guide souls under their partic-
ular difficulties. Thus he must be a scribe well instructed in
things that pertain to the kingdom oj God ; one that brings forth
out of his treasures, things neiv and old.

And in order to his being a shining light, his doctrine must
be full, he must not only be able to teach, but apt to teach,
ready to instruct the ignorant, and them that are out of the
way, and diligent in teaching, in public and private ; and care-
ful and faithful to declare the whole counsel of God, and nqt
keep back any thing that may be profitable to his hearers.

Also his being a shining light implies that his instructions
are clear and plain, accommodated to the capacity of his hear-
ers, and tending to convey light to their understandings.

2. Another thing requisite in order to a minister's being
a shining light, is that he be discreet in all his administrations.
The fervent zeal that thus should animate and actuate him in
his administrations should be regulated by discretion : He
should not only be knowing, and able to communicate knowl-
edge and formed to doit; but also wise, and know how to
conduct himself in the house of God, as a wise builder, and a
wise steward. And as he is one that God hath sent forth to
labor in his field, and committed the care of his vineyard to,
so he should conduct himself there as one whom his God doth
instruct to discretion : He should not only be as harmless as a
dove, but as wise as a serpent ; shewing himself a workman
that needs not to be ashamed, righthj dividing the word of truth ;
and one that knows how to govern the church of God, and to
walk in wisdom towards those that are without.

3. Another thing implied in a minister's being a shining
light, is that he shines in his conversation : If he shines never
so much in his doctrine and administrations in the house of
God, yet if there be not an answerable brightness in his con-
versation, it will have a tendency to render all ineffectual.
Christ, in Matth. v. 14, 15, 16, says to his disciples (having
undoubtedly a special respect to those of them that were to be

364 THE TRUE EXCELLENCY

sent forth to preach the gospel) " Ye are the light of tlife
World :. ..Men do not light a candle, and put it under a bushel)
but on a cuudiestick, and it giveth light unto all that are in the
house." And how does Christ direct them to give light to
others ? " et vour light " says he, u so shbie before men,
that other;; . eei>;g your :■; > 7 works may glorify your Father
which is in heaven." And he tells the same disciples again,
John xv. 8. ' Jricrein is my Father glorified, that ye bear
much fruit." And how should they bring forth fruit ? Christ
tells them, verse 10, •<■ If ye keep my commandments, ye snail
abide in my love," and verse 14, " Ye are my friends if ye do
whatsoever I command you."

C>ou sent his Son into the world to be the light of the
world these two ways, viz. By revealing his mind and will to
the world, and also by selling the world a perfect example.
So ministers ai e set to be lights, not only as teachers, but as
cnsarr.ples to the flock, 1 Peter v. 3.

The same things that ministers recommend to their hear-
ers in their doctrine, they should also shew them an example
of in their practice. Thus the apostle says to Timothy, 1
Tim. iv. 11. « These things command and teach ;" and then
adds in the next verse, " Be thou an example of the believers,
in word, in conversation, in charity, in spirit, in faith, in pu-
rity." So he directs Titus, in his teaching, to recommend
sobriety, gravity, temperance, patience, and other virtues, in
the beginning of the 2d chapter of Titus. But then adds in
the 7th verse, " In all things shewing thyself a pattern of
good works."

We see in natural bodies, that when heat is raised in them
to a high degree, at length they begin to shine : And, as I
observed before, a principle of true grace in the soul is like
an inward heat, an holy ardor of an heavenly fire enkindled in
the soul : This in ministers of the gospel ought to be to that
degree, as to shine forth brightly in all their conversation ;
and there should as it were be a light about them wherever
they go, exhibiting to all that behold them, the amiable, de*

OF A GOSPEL MINISTER. 365

iightful image of the beauty and brightness of their glorious
master.

I proceed to the

IV. Thing proposed, which is to shew that the excellency
x>f a minister of the gospel consists in his being thus both a
burning and a shining light.

This is manifest in two things :

1. Herein his ministry is acceptable and amiable in the
sight of God and men.

When light and heat are thus united in a minister of the
gospel, it shews that each is genuine, and of a right kind, and
that both are divine. Divine light is attended with heat ; and
so, on the other hand, a truly divine and holy heat and ardor is
ever accompanied with light.

It is the glory of the sun that such a bright and glorious
light, and such a powerful, refreshing, vivifying heat, are both
together diffused from that luminary. When there is light
in a minister, consisting in human learning, great speculative
knowledge and the wisdom of this world, without a spiritual
warmth and ardor in his heart, and a holy zeal in his ministra-
tions, his light is like the light of an ignis fatuus, and some
kinds of putrifying carcases that shine in the dark, though
they are of a stinking savor. And if on the other hand a min-
ister has warmth and zeal, without light, his heat has nothing
excellent in it, but is rather to be abhorred ; being like the
heat of the bottomless pit ; where, though the fire be great,
yet there is no light. To be hot in this manner, and not light-
some, is to be like an angel of darkness. But ministers by
having light and heat united in them, will be like the angels
of light ; which for their light and brightness are called
morning stars. Job xxviii. 7. " When the morning stars
sang together, and all the sons of God shouted for joy." And
because of that holy ardor of divine love and zeal with which
they burn, they are compared to a flaming fire. Psal. civ. 4.
<{ Who maketh his angels spirits, and his ministers a flaming
fire," and arc therefore called seraphims, which is a word

266 THE TRUE EXCELLENCY

that is derived from a root that signifies to bum. So that by
r stersof the gospel being burning and shining tig, .the
cj , Is of the churches will become like the angels' of fieaven,
and those stars held in the right hand of Christ here below,
will be like those 1 norning stars above, and which is much
more, hereby ministers will be like their glorious Lord and
Master ; who is not only the Master of ministers of the gos-
pel, but is the head and Lord of the glorious angels, whom
they adore, and who communicates to them the brightness in
which they shine, and the flame with which they burn, and is
the glorious luminary rod sun of the heavenly world, from
whence all the inhabitants ot that world have their light and
life, and all their glory. In this Sun of righteousness is that
light, whose brightness is such that the light of the sun in the
firmament in comparison of it is as darkness, yea, black as
sackcloth of hah : For he is the infinite brightness of God's
glory ; and of him it is said, Isai. xxiv. 23, " Then the moon
sm i! be confounded, and the sun ashamed, when the Lord of
Hosts shall reign in Mount Zion, and in Jerusalem, before his
ancients, gloriously." And accompanying this bright light
in him, is the infinitely intense flume of love. There is no
love to be compared to his ; nor ever was love both to God
and man so manifested, as has been in what Christ has done
and suffered ; for hi rein was love ! Ministers, by being burn-
ing uid shining lights, become the sons of God, of whom we
read that he is SgAt, and that he is love. 1 John i. 5. " This
then is the message which we have heard of him, and declare
unto you, that God is liglu, and in him is no darkness at all."
And chap. iv. 1 6. " And we have known and believed the
love that God hath to us : God is love, and he that dwelleth in
^ove, dwelleth in God, and God in him.

Therefore it must needs be that ministers, by being burn-
ing and shining lights, are acceptable and amiable in the sight
of God, as he delights in his own image and in the image of
his Son : And hereby also they will be honorable and amiable
in the sight of men, all such as have any sense of that which
Is trulv excellent and beautiful j and it is the way to have

OF A GOSPEL MINISTER. 36?

their ministry pleasant and delightful to those of this charac-
ter that sit under it.

2. Herein a minister of the gospel will be likely to answer
the ends of his ministry : By this means his ministry will not-
only be amiable, but profitable. If a minister has light with-
out heat, and entertains his auditory with learned discourses,
without a savor of the power of godliness, or any appearance
of fervency of spirit, and zeal for God and the good of souls,
he may gratify itching ears, and fill the heads of his people
with empty notions ; but it will not be very likely to reach
their hearts, or save their souls. And if, on the other hand>
he be driven on with a fierce and intemperate zeal, and vehe-
ment heat, without light, he will be likely to kindle the like
unhallowed flame in his people, and to fire their corrupt pas-
sions and affections ; but will make them never the better,
nor lead them a step towards heaven, but drive them apace
the other way.

But if he approves himself in his ministry, as both a burn-
ing and a shining light, this will be the way to promote true
Christianity amongst his people, and to make them both wise*
good, and cause religion to flourish among them in the purity
and beauty of it.

When divine light and heat attend each other in ministers
of the gospel, their light will be like the beams of the sun,
that do not only convey light, but give life ; and converts will
be likely to spring up under their ministry, as the grass and
the plants of the field under the influences of the sun ; and
the souls of the saints will be likely to grow, and appear beau-
tiful as the lilij, and to revive as the corn, and grow as the vincy
and their scent to be as the ivine of Lebanon ; and their light
will be like the light of Christ, which is the light of life,
John viii. 12.

If the sun should shine upon the earth, with the same
brightness that it doth now, yet if it were without any heat, it
would give life to nothing ; the world be a desolate wilder-
ness, with nothing growing in it ; the death of every living
<Ling must be the consequence ; and the sun's light could

368 THE TRUE EXCELLENCY

be of no service to us, but to cause us to see our own and oth-
ers' misery, without being able to help ourselves or them.
On the other hand, if the sun diffused the same heat that now
it does, but the world was destitute at the same time of any
light, it would be equally unserviceable : Mankind having no
light to guide them in their business, in tilling the field, or
gathering the produce of the earth, we should be like the
Egyptians in the three days' darkness, who saw not one an-
other, nor rose from their place : And thus also death would
be the unavoidable consequence. But by light and heat ac-
companying one another, the whole face of the earth becomes
fruitful, and is adorned, and all things are quickened and
flourish, and mankind enjoy both life and comfort.

I proceed to the

V. Thing proposed in handling the doctrine, to apply
these things to all here present, that Christ has called to the
work of the gospel ministry, observing how much it concerns
such to endeavor to be burning and shining lights.

Our office and work is most honorable, in that we are set
by Christ to be lights or luminaries in the spiritual world.
Light is the most glorious thing in the material world, and
there are, it may be, no parts of the natural world that have
so great an image of the goodness of God, as the lights or lu-
minaries of heaven ; and especially the sun, who is constantly
communicating his benign influence to enlighten, quicken
and refresh the world by his beams ; which is probably the
reason that the worship of the sun was (as is supposed) the
first idolatry that mankind fell into. But so are ministers
honored by their great Lord and Master, that they are set to
be that to men's souls, that the lights of heaven are to their
bodies ; and that they might be the instruments and vehicles
of God's greatest goodness, and the most precious fruits of
his eternal love to them, and means of that life, and refresh-
ment and joy, that are spiritual and eternal, and infinitely more
precious than any benefit received by the benign beams of the
sun in the firmament. And we shall be likely indeed to be

OF A GOSPEL MINISTER. , 359

the instruments of those unspeakable benefits to the souls of
our fellow creatures, if we have those qualifications, which
have been shewn to be the true and proper excellency of min-
isters of the gospel. Herein our glory will answer the honor-
able station Christ has set us in. And hereby our ministry
will be likely to be as beneficial as our office is honorable :
We shall be like Christ, and shall shine with his beams ;
Christ will live in us, and be seen in his life and beauty in our
ministry, and in our conversation, and we shall be most like-
ly to be the means of bringing others to him, and of their re-
ceiving of his light, and being made partakers of his life, and
having his joy fulfilled in them. And this will be the way for
us hereafter to be as much advanced and distinguished in our
reward, as we are honored in the office and business we are
called to here. In this way, those whom Christ has set to be
lights in his church, and to be stars in the spiritual world here,
shall be lights also in the church triumphant, and shine as
stars for ever in heaven. Daniel xii. 3, " And they that be
•wise shall shine as the brightness of the firmament, and they
that turn many to righteousness, as the stars forever and
ever.

But if we fail of the proper excellency of ministers of the
gospel, we shall not be in the sight of God the more worthy
or honorable for our high office, but the more abominable and
inexcusable ; our wickedness being aggravated by God's
great goodness and condescension to us, and the peculiar ob-
ligations that belaid upon us ; and instead of being eminently
beneficial and great blessings, as lights to reflect the beams of
Christ's glory and love, we shall be so much the more hurtful
and pernicious, for our being in such a station ; and so shall
be likely hereafter to suffer a so much more dreadful punish-
ment. The devils in hell are so much the more odious to
God, and more the objects of his wrath, because he set them
in the dignity and glory of angels, the excellency of which
state they are fallen from. And it is likely that those in hell
that will be nearest to the fallen angels, in their state of mis-
ery, will be those that Christ once set to be angels of the
Vol. VIII. 2 Y

S70 THE TRUE EXCELLENCY

churches, but through their unfaithfulness, failed of their prop-
er excellency and end.

Here I would apply myself in a few words to the person
whose intended ordination, this day, to the great work of the
gospel minstry, is the occasion of this discourse.

You have now, clear sir, heard something of the nature and
design of that office to which you are this day, in the name of
Christ, to be solemnly set apart. You are therein called to be
a light to the souls of men, a lamp in God's temple, and a star
in the spiritual world. And you have heard wherein, in
Christ's esteem, consists the proper excellency of one in that
office, and how in this a minister of the gospel becomes, like
his glorious master, and glorifies him, and is likely to be the
instrument of the salvation and happiness of the souls of men,
and to receive a glorious reward from the hands of God.

These, sir, are the motives that you are to be influenced
by, to endeavor to be a burning and a shining light in the work
of the ministry. As to the things of this world, you are not
to expect outward case, pleasure and plenty : Nor are you to
depend on the friendship and respect of men ; but should
prepare to endure hardness, as one that is going forth as a
soldier to war. But they are higher things than these, more
excellent benefits than the world can afford, that Christ offers
to those that approve themselves to him in this work.

God in his providence has brought you far from your na-
tive land, and from your friends and acquaintance there ; but
you will have reason notwithstanding to acknowledge the
good hand of his providence towards you, if he is pleased to
make you a burning and shining light in this part of his
church, and by the influence of your light and heat (or rather
by his divine influence, with your ministry) to cause this wil-
derness to bud and blossom as the rose, and give it the excel-
lency of Carmel and Sharon, and to cause you to shine in the
midst of this people with warm and lightsome, quickening
and comforting beams, causing their souls to flourish, rejoice
and bear fruit like a garden of pleasant fruits, under the beams
of the sun.

OF A GOSPEL MINISTER. 371

By this means you will be to their souls the vehicle of the
influences and blessings of the heavenly world, which is a
world of light and love, shall be ever held in Christ's right
hand, and shall be terrible to the powers of darkness ; and
shall see more and more of the light of Christ's glory and
grace in this place, with you and this people, and shall here-
after not only shine yourself, as the brightness of the firma-
ment, but shall meet with them in glory also, who shall shine
there around you, as a bright Constellation in the highest
Heaven; where they shall be your everlasting Crown of re-
joicing.

But I hasten to the

VI. Thing proposed, which was to shew what course min-
isters of the gospel ought to take, or what things they should
do, that they may be burning and shining lights.

And here I shall but just mention things, without en-
larging.

And in order to this, ministers should be diligent in their
studies, and in the Work of the ministry to which they are
called ; giving themselves wholly to it ; taking heed to them-
selves, that their hearts be not engaged, and their minds
swallowed up, and their time consumed, in pursuits after the
profits and vain glory of the world.

And particularly, ministers should be very conversant
with the holy scriptures ; making it very much their business,
with the utmost diligence and strictness, to search those holy
Writings : For they are as it were the beams of the light of
the sun of righteousness ; they are the light by which minis-
ters must be enlightened, and the light they are to hold forth
to their hearers ; and they are the fire whence their hearts
and the hearts of their hearers must be enkindled.

They should earnestly seek after much of the spiritual
knowledge of Christ, and that they may live in the clear views
of his glory. For by this means they will be changed into the
image of the same glory and brightness, and will come to their
people as Moses came down to the congregation of Israel,
after he had seen God's back parts in the Mount, with his face

'■J2 THE TRUE EXCELLENCY

shining. If the light of Christ's glory shines upon them, it
will be the way for them to shine with the same kind of light
on their hearers, and to reflect the same beams, which have
heat, as well as brightness. The light of the knowledge of
the glory of God in the face of Jesus Christ, is the treasure
the apostle speaks of, that ministers have, as in earthen ves-
sels : 2. Cor iv. 6, 7. " For God, who commanded the light
to shine out of darkness hath shined into your hearts, to give
the light of the knowledge of the glory of God, in the face of
Jesus Christ. But we have this treasure in earthen vessels."
This was probably typified of old, by the burning lights and.
lamps which Gideon's soldiers had in one hand in earthen
pitchers, while they held a trumpet in the other, with which
they sounder!, (typifying the preaching of the gospel.) And
thus with the hound of these trumpets, and these burning
lights or earthen vessels, they overcame the enemies of God
and his pee:

Ministi order to their being burning and shining

lights, sho^.^. walk closely with God, and keep near to Christ;
that they may ever be enlightened and enkindled by him.
And they should be much in seeking God, and .convening
with him by prayer, who is the fountain of light and love :
And knowing their own emptiness and helplessness shouid be
ever dependent on Christ ; being sensible with Jekemiah that
they are children, should sit as children at Christ's feet to hear
his word, and be instructed by him ; and being sensible with
Isaiah that they are men of unclean lips, should seek that
their iips may be, as it were, touched with a live coal from the
altar, as it were by the bright and burning seraphim.

1 come now to the
V II And last thing proposed, to say something very briefly
concerning the duties of a people that are under the care of a
minister corresponding with these things that Christ has
taught us concerning the nature and end of this sacred office.
Vnd here I would have a special respect to the people of God
in this place, who are about to have the care of their souls

OF A GOSPEL MINISTER. 373

committed to him, that is now solemnly to be set apart to the
work of the ministry.

If it be, as you have heard, the proper excellency of a min-
ister of the gospel to be a burning and a shining light, then it
is your duty earnestly to pray for your minister, that he may
be filled with divine light, and with the power of the Holy
Ghost, to make him so. For herein you will but pray for the
greatest benefit to yourselves ; for if your minister burns and
shines, it will be for your light and life. That which has been
spoken of, as it is the chief excellency of a minister, so it ren-
ders a minister the greatest blessing of any thing in the world
that ever God bestows on a people.

And as it is your duty, to pray that your minister may by this
mean become such a blessing to you, so you should do your
part to make him so, by supporting him, and putting him un-
der the best advantage, with a mind free from worldly cares,
and the pressure of outward wants and difficulties, to give him-
self wholly to his work ; and by all proper acts of respect and
kindness and assistance, to encourage his heart, and strength-
en his hands : And to take heed that instead of this you do
not take a course to obscure and extinguish the light that
would shine among you, and to smother and suppress the
flame, by casting dirt upon it ; by necessitating your minister
by your penuriousness towards him, to be involved in world-
ly care ; and by discouraging his heart by disrespect and un-
kindness. And particularly when your minister shews him-
self to be a burning light by burning with a proper zeal against
any wickedness that may be breaking out amongst his people,
and manifests it by bearing a proper testimony against it in
the preaching of the word, or by a faithful exercise of the dis-
cipline of God's house, instead of taking it thankfully, and
yielding to him in it, as you ought, does not raise another fire
of a contrary nature against it, viz. the fire of your unhallow-
ed passions, reflecting upon and reproaching him for his faith-
fulness. Herein you will act very unbecoming a Christian
people, and shew yourselves very ungrateful to your minister,
and to Christ who has bestowed upon you so faithful a minis-

374 THE TRUE EXCELLENCY, &c.

ter, and will also, while you fight against him, and againsl
Christ, fight most effectually against your own souls. If
Christ gives you a minister that is a burning and shining
light, take heed that you do not hate the light, because
your deeds are reproved by it ; but love and rejoice in his
light ; and that not only for a season, like John the Baptist's
apostatizing hearers : And come to the light. Let your fre«»
quent resort be to your minister for instruction in soul cases,
and under all spiritual difficulties ; and be open to the light
and willing to receive it ; and be obedient to it. And thus
walk as the children of the light, and follow your minister
wherein he is a follower of Christ, i. e. wherein he is as a
burning and shining light. If you continue so to do, your
path will be the path of the just, which shines more and more
to the perfect day, and the end of your course shall be in those
blissful regions of everlasting light above, where you shall
shine forth with your minister, and both with Christ, as the
sun, in the kingdom of the heavenly Father.

SERMON XXX.*

Christ the Example of Ministers.

JOHN xiii. 15, 16.

TOR I HAVE GIVEN YOU AN EXAMPLE, THAT VE SHOULD DO
AS I HAVE DONE TO YOU. VERILY, VERILY, I SAY ONTO
YOU, THE SERVANT IS NOT GREATER THAN HIS LORD,
NEITHER HE THAT IS SENT, GREATER THAN HE THAT
SENT HIM.

Wi

E have in the context, an account of one of the
many very remarkable things that passed that night wherein
Christ was betrayed (which was on many accounts the most
remarkable night that ever was) viz. Christ's washing his dis-
ciple's feet ; which action, as it was exceeding wonderful in
itself, so it manifestly was symbolical, and represented some-
thing else far more important and more wonderful, even that
greatest and most wonderful of all things that ever came to
pass, which was accomplished the next day in his last suffer-

* Preached at Portsmouth, at the ordination of the Rev. Mr. Job Strong.
June 28, 1749.

376 CHRIST THE EXAMPLE

ings. There were three symbolical representations given of
that great event this evening ; one in the passover, which
Christ now partook of with his disciples ; another in the
Lord's supper, which he instituted at this time ; and another
in this remarkable action of his washing his disciple's feet.
Washing the feet of guests was the office of servants, and one
of their meanest offices : And therefore was fitly chosen by
our Saviour to represent that great abasement which he was to
be the subject of in the form of a servant, in becoming obedient
unto death, even that ignominious and accursed death of the
cross, that he might, cleanse the souls of his disciples from
their guilt and spiritual pollution.

This spiritual washing and cleansing of believers was the
end for which Christ so abased himself for them. Tit. ii. 14.
" Who gave himself for us, that he might redeem us from all
iniquity, and purify unto himself a peculiar people." Eph. v.
25,26. "Christ loved the church, and gave himself for it,
that he might sanctify and cleanse it with the washing of wa-
ter." That Christ's washing his disciple's feet signified this
spiritual washing of the soul, is manifest by his own words in
the 8th verse of the context. " Peter saith unto him, Thou
shalt never wash my feet. Jesus answered him, If I wash
thee not, thou hast no part with me." Christ, in being obe-
dient unto death, even the death of the cross, not only did the
part of a servant unto God, but in some respects also of a
servant unto us. And this is not the only place where his so
abasing himself for our sakes is compared to the doing of the
part of a servant to guests. We have the like representation
made in Luke xxii. 27. " For whether is greater, he that sit-
teth at meat, or he that serveth ? Is not he that siiteth at
meat ? But I am among you as he that serveth." And where-
in Christ was among the disciples as he that did serve, is ex-
plained in Matth. xx. 28, namely, in his giving his life a ran-
so?n for them.

When Christ had finished washing his disciples' feet, he
solemnly requires their attention to what he had done, and
cbmrnands them to follow his example therein. Verse 12.... 17.

OF GOSPEL MINISTERS. 377

M So after he had washed their feet, and had taken his gar-
ments, and was set down again, lie said unto them, Know ye
what I have clone unto you ? Ye call me Master and Lord,
and ye say well, for so I am. If I then, your Lord and [Vhis-
ter, have washed your feet, ye also ought to wash one anoth-
er's feet : For I have given you an example, that ye should do
as I have done to you. Verily, verily, I say unto you, the
servant is not greater than his Lord, neither he that is sent,
greater than he that sent him. If ye know these things, hap-
py are ye if ye do them."

When our Saviour calls on his disciples to imitate the ex-
ample he had given them in what he had done, we are to un-
derstand him, not merely by the example he gave in the em-
blematical action, in washing his disciples' feet, in it selfcon-
sidered ; but more especially, of that much greater act of his
that was signified by it, in abasing himself so low, and suffer-?
ing so much, for the spiritual cleansing and salvation of his
people.

This is what is chiefly insisted on as the great example
Christ has given us to follow : So it is once and again after-
wards, in the discourse Christ had with his disciples, this
same night, verse 31, of the chapter wherein is the text: " A
new commandment I give unto you, that ye love one another;
as I have loved you, that ye also love one another." Chap. xv.
12, 13. " This is my commandment, that ye love one anoth-
er, as I have 1 jved you. Greater love hath no man than this,
that a man lay down his life for his friends." And so in 1 John
iii. 16. " Hereby perceive we the love of God, because he
laid down his life for us ; and we ought to lay down our lives
for the brethren."

Christ, in the words of the text, does not only intend to re-
commend this example of his to the disciples as Christians, or
some of his professing people, but especially as his ministers.
This is evident by those words he uses to enforce this coun-
sel, " Neither he that is sent, is greater than he that sent
him." In which words he manifestly has respect to that great

Vojl. VIII. 2 Y

378 CHRIST THE EXAMPLE

errand on which he had sent them, when he bid them go andJ
/:■>•> nc/i the gosfiei to ttet hat xh-.fi of the J7 us /' I ,
Mutth. x. 5, 6. and on which they were to be sent after his
resurrection, when he said to them, "Go ye into all ne world,
ano preach the gospel to every creature." The same envnd
that v "i rist has respect to John xx. 21. " As my rather hath
sent me, even so send I yon."

And what confirms tliis is, that Christ elsewhere recom-
mends to officers in his church, that are in that respect chief
amor?- his followers, the example which he set in nis abasing
himself to be as a servant that ministers to quests at a table,
in his giving his life for us; Matth. xx. 27, 28. « Whosoev-
er wiil be chief among; you, let him be your servant : Even as
the Son of Man came not to be ministered unto, but to minis-
ter, and to give his life a ransom for many." Compare Luke
xxii. 25....2S*

The work and business of ministers of the gospel is as it
were that of servants, to wash and cleanse the souls of mui :
For this is done by the preaching of the word, which is their
main business, Eph. v. 26. " That he might sanctify and'
cleanse it with the washing of water by the word."

The words of the text thus considered, do undoubtedly
lead us to this conclusion, and teach us this doctrine, uz.

That it is the duty of ministers ol the gospel, in the work
of their ministry, to follow the example of their great Lord
and Master.

And this is what I would by divine assistance make the
subject of my present discourse.

And I propose to handle this subject in the following;
method.

I. I would observe wherein ministers of the gospel ought
to follow the example of Christ.

II. Give some reasons why they should follow his ex-
ample.

OF GOSPEL MINISTERS. 37§

TIL I would endeavor to make a proper application of
itfhose things to myself, and others that are called to this work
of the ministry.

IV. Shew what improvement should be made of them by
the people of this church and congregation.

I. Then, I would shew wherein ministers of the gospel
ought in the work of their ministry, to follow the example of
their great Lord and Master, Jesus Christ.

And here,
1. In general, ministers should follow their Lord and
Master in all those excellent virtues, and in that universal and
eminent holiness of life, which he set an example of in his
hum an nature.

The ministers of Christ should be persons of the same
spirit that their Lord was of : The same spirit of humility
and lowliness of heart ; for the servant is not greater than his
Lord. They should be of the same spirit of heavenly Hand-
edness and contempt of the glory, wealth and pleasures of tnis
world : They should be of the same spirit of devotion and fer-
vent love to God : They should follow the example of his
prayerfulness ; of whom we read from time to time of his re-
tiring from the world, away from the noise and applauses of
the multitudes, into mountains and Solitary places for secret
prayer, and holy converse with his Father; and once of his
rising up in the morning a great while before day, and going
and departing into a solitary place to pray, Mark i. 35. ...and
another time, of his going out into a mountain to pray, and
continuing all night in prayer to God, Luke vi. 12. Minis-
ters should follow Christ's example, in his strict, constant and
inflexible observance of the commands which God had given
him, touching what he should do and what he should say ; he
spake nothing of himself, but those things which the Father
had commanded him, those he spake, and always did those
things that pleased him, and continued in thorough obedience

$3(5 CHRTST THE EXAMPLE

and the greatest trials, and through the greatest opposition
that ever there was any instance of. Ministers should be
persons of the same quiet, lamblike spirit that Christ was of,
the same spirit of submission to Cod's wiil, and patience un-
der afflictions, and meekness towards men, of the same calm-
ness and composure of spirit under repioaches and sufferings
from the malignity of evil men ; of the same spirit of forgive-
ness of injuries ; of the same spirit of charity, of fervent love
and extensive benevolence ; the same disposition to pity the
miserable, to weep with those that weep, to help men under
their calamities of both soul and body, to hear and grant the
requests of the needy, and relieve the afflicted ; the same
spirit of condescension to tbe poor and mean, tenderness and
gentleness towards the weak, and great and effectual love to
enemies. They should also be of the same spirit of zeal, dili-
gence and selfdenial for the glory of ( .od, and advancement of
his kingdom, and for the good of mankind ; for which things'
sake Christ went through the greatest labors, and endured the
mos extreme sufferings.

2. More particularly should ministers of the gospel fol-
low he example of their great Master, in the manner in
which they seek the salvation and happiness of the souls of
men. They should follow his example of love to souls :
Though it be impossible that they should love them to so
great a degree, yet they should have the same spirit of love
to mem, and concern for their salvation, according to their ca-
pacity. Love to men's souls in Christ was far above any re-
gard he had to his temporal interest, his ease, his honor, his
r,i- a and drink; and so it should be with his ministers, They
should have the same spirit of compassion to men under their
spiritual calamities and miseries, that he had of whom we
read, Mark vi 34. " That when he came out and saw much
people, he was moved with compassion towards them, be-
cause they were as sheep not having a shepherd ; and he be-
gan to teach them many things." The word translated moved
ivilh com/ias&ion, signifies, that he was most sensibly affected,
and had his inmost bowels moved with pity. And again w c

OF GOSPEL MINISTERS. 381

read, Luke xix. That when Christ was riding to Jerusalem,
that wicked city, but a few days before his crucifixion, and
was come to the descent of the Mount of Olives, where he
had a fair view of the city, when he beheld it, he v.ept over it,
©n account of the misery and ruin they had brought them-
selves into danger of by their sin ; although the sin by which
especially they had made themselves thus miserable, was
their vile treatment of him ; (for Jerusalem was a city that
had been peculiarly injurious to him) and though Christ knew
how cruelly he should be treated in that city before that week
was past, how he there should be set at nought, and with
great malignity bound, falsely accused and condemned, revil-
ed, spit upon, scourged and crucified : Yet all does not pre-
vent his most affectionate tears of compassion towards them.
" When he was come near, he beheld the city, and wept over
it, saying, If thou hadst known, even thou (thou as wicked as
thou art, and as vile as thou hast been in thy treatment of me;
even thou) the things which belong unto thy peace ! But now
they are hid from thine eyes." (Compare Matth. xxiii. £7,
and Luke xiii. 34.) One would have thought he would have
been more concerned for himself than Jerusalem, who had
such a dreadful cup to drink, and was to suffer such extreme
things by the cruelly of Jerusalem that week. But he as it
were forgets his own sorrow and death, and weeps over the
misery of his cruel enemies.

Ministers should imitate their great master in his fervent
prayers for the good of the souls of men. We find it to be
Christ's manner whenever he undertook any thing of special
importance in the work of his ministry, first to retire and
pour out his soul in extraordinary prayer to his Father. Thus
when he was about to enter on a journey, and go a circuit
throughout all Galilee, to preach in their synagogues, " he
rose up a great while before day, and went out, and departed
into a solitary place, and there prayed," Mark i. S5....39.
And when he was about to choose his twelve apostles, and
send them out to preach the gospel, he first went out into a
mountain to pray, and continued all night in prayer to God,

382 CHRIST THE EXAMPLE

Luke vi. 12, he. And the night before his crucifixion, where-
in he offered up himself a saciifice for the souls of nun- ne
pours out his soul in extraordinary prayer, for those he • as
about to die for, as we have an account in John xvii. That
Wonderful and most affecting prayer of his, was not so much
for oil, self as for his people. Although he knew what amaz-
ing sufferings he was to undergo the next day, yet he seems
as it were to be unmindful of himself, and to have his heart all
taken up with concern about his disciples ; which he mani-
fests in bis spending" so much time in comforting and counsel-
ling them, and praying for them v» ith great affection, compas-
sion, earnest care and fatherly tenderness. And the prayers
that be made in the garden of Gethsemane, under the amaz-
ing view of the cup he was to drink the next day, seem to be
intercessory; especially the last of the three prayers which
he there made, wheti being in ar a:(ony, he frayed more ear-
nestly ; and his siveat vm* ek it were great droffo of biood falling
ctripn to thcgrMtrd: When he did not pray that the cup
might pass iroro him- as he had done before, but that God's
.' be done. (Vompare Luke xxii. 44, with Matth.
xxvi. 42.) That prayer, as the apostle teaches us, Heb. v. 6,
7, was a prayer that he put up as our High Priest ; and there-
fore must be a prayer of intercession for us, a prayer offered
up v\ith his blood which he sweat i.i his agony ; as prayers
were wont to be offered up with the blood ot the sacrifices in
the temple. H;s prayer at that time; Thy will lie done, was
not mily an expression of submission, but had the form of a
petition, as it is in the Lord's prayer. He prayed that God's
will might be done in hit being enabled to do the nvi'l of God,
persevering in obedience unto death ; and in the success of
his sufferings ; which might in an eminent manner be called
the will of God, as it is in Psal. xl- 7, 8. " Then said I, Lo, I

come I delight to do thy will, O my God."

Ministers should follow the example of Christ in his dili-
gence and laboriousness in his work. " He went about doing
good, and healing all that were oppressed of the devi'," Acts
x. 38. So abundant was he in labors, that oftentimes he

OF GOSPEL MINISTERS. 38$

scarcely allowed himself time to eat or drink ; insomuch that
his friends sometimes went < ut to Ly hold of him, saying,
" He is beside himself," Murk iii. 20, 2 . . That three years
and an half of his public ministry was so filled with action and
labor, that one of his disciples that constantly attended him,
and was an eye witness of his activity, tells us, that if all that
he did ,/i'idd be written^ the world would not contain the books.
Ministers should follow the example of hrist, in his
readiness not only to labor, but suffer for the s ilvation of souls,
to spend and be spent for them. In this respect the Apostle
Paul imitated his Lord and Master. Philip, ii I 7. " Yea, and
if I be offered upon the sacrifice and service of your faith, I
joy and rejoice with you all." Col. i. 24. " Who now rejoice
in my sufferings for you, and fill up that which is behind of
the afflictions of Christ in my flesh, for his body's sake, which
is the church." 2 Cor. xii 15. "And I will very gladly
spend and be spent for you." Christ, in his prayers, labors
and sufferings for the souls of men, is represented as travail-
ing in birth with them. Isai. liii. 11. "He shall see of the
travail of his soul." In like manner should ministers travail
for the conversion and salvation of their hearers. They
should imitate the faithfulness of Christ in his ministry, in
speaking whatsoever God had commanded him, and declaring
the whole counsel of God. They should imitate him in the
rm-v.ner of his preaching ; who luught not as the Scribes, but
with authority, boldly, zealously and fervently ; insisting
chiefly on the most important things in religion, being much
in warping men of the danger of damnation, setting forth the
greatness of the future misery of the ungodly ; insisting not
only on the outward, but also the inward and spiritual duties
of religion; being much in declaring the great provocation
and danger of spiritual pride, and a seifrigiueous disposition ;
yet much insisting on the necessity and importance of inhe-
rent holiness, and -be piactice of piety. Behaving himself
with admirable wisdom in all that he said and did in his min-
istry, amidst the many difficulties, ene nies sm.d temptation^
he was surrounded with, wonderi'uhy adapting his discourses

384 CHRTST THE EXAMPLE

to persons, seasons and occasions. Isai 1. 4. " The Lord
God hath given me the tongue of the learned, that I should
know how to speak a word in season to him that is weary."

Ministers should follow their Master in his zeal, so won-
derfully mixed and tempered with gentleness and condescen-
sion in his dealing with souls ; preaching the gospel to the
poor, and taking a gracious notice from time to time of little
children. And they should imitate their Lord in his follow-
ing the work of the ministry, not from mercenary views, or
for the sake of worldly advantages, but for God's glory, and
men's salvation ; and in having his heart engaged in his
work; it being his great delight, and his meat to do the will
of his Father, and finish his wo-k, John iv. 34, and having his
heart set on the success of his great undertaking in the salva-
tion of souls; this being the joy that was set before him, for
which he run his race, endured the cross, and despised the
shame ; his delight in the prospect of the eternal salvation of
souls, more than countervailing the dread he had of his ex-
treme sufferings. Many waters could not quench his love,
neither could the floods drown it, for his love was stronger
than death ; yea, than- the mighty pains and torments of such
a death.

I now proceed to the

II. Thing proposed in the handling of this subject, which
was to give some reasons why ministers of the gospel should
follow the example of their great Lord and Master, Jesus
Christ.

1. They should follow his example, because he is their
Lord and Master. Christ, as he is a divine person, is the
Lord of heaven and earth, and so one of infinite dignity, to
whom our supreme respect is due ; and on that account he is
infinitely worthy that we should regard, not only his precepts,
but example. The infinite honorableness of his person re-
commends his virtues, and a conformity to them as our great-
est dignity and honor.

OF GOSPEL MINISTERS. 3S5

Christ is more especially the Lord of Christians ; who arc
therefore under special obligations , > follow him. He is their
shepherd, and surely the flock should follow their shepherd.
He is the captain of their salvation ; and it becomes soldiers
to follow their captain and leader. He is their head ; not
only their head of rule and authority, but their head of influ-
ence and communication, their vital head, and Christians are
members of his body ; but members, as partakers of the
life and spirit of the head, are conformed to the head.

But Christ is still in a more peculiar manner the Lord and
Master of ministers of the gospel, as they are not only mem-
bers of his church, but the officers of his kingdom, and the
dignified servants of his family. It is the manner of a people
to imitate their prince, but especially the ministers of his
kingdom, and officers of his household. It is the duty of the
whole army to follow their general, but especially of those of-
ficers that have a commission under him

2. Ministers of the gospel are in some respects called and
devoted to the same work and business that Christ himself
was appointed to. Ministers are not men's mediators ; for
there is but one Mediator between God and man, the Man
Christ Jesus : They are not our priests to make atonement
and work out righteousness for us ; for Christ by one offering
has perfected forever them that are sanctified : They are not
lords over Cod's heritage ; for one is their master, even
Christ. But yet ministers of the gospel, as Christ's servants
and officers under him, are appointed to promote the designs
of that great work of Christ, the work of salvation. It is the
work that ministers are devoted to; and therefore they are rep-
resented as coworkers with Christ. 3. Cor. vi. 1. " We then,
as workers together with him, beseech you also that ye re-
ceive not the grace of God in vain." Christ is the Saviour of
the souls of men; ministers also, are spoken of in scripture
as saving men's souls. 1 Tim iv. 16. " in doing this, thou
shalt both save thyself and them that hear thee." Rom. x.
14. "If by any means I may provoke to emulation them
which are my flesh, and might save some of them." 1 Cor.

Vol. VIII. 2 Z

3B6 CHRIST THE EXAMPLE

ix. 22. " That I might by all means save some." And>
■whereas it is said Obad. 21. "Saviours shall come upon'
Mount Zion ;" ministers of the gospel are supposed to be-
there intended.

The work of ministers is in many respects like the work
that Christ himself was appointed to, as the Saviour of men ;
and especially the same with the work which Christ does in
his prophetical office ; only with this difference, that minis-
ters are to speak and act wholly under Christ, as taught of
him, as holding forth his word, and by light and strength com-
municated from him. Christ himself after his baptism, fol-
lowed the work of the ministry: He was a minister of the
true sanctuary (Heb. viii 2) he spake and acted as his Fa-
ther's minister ; was a minister of the gospel, and as such
preached and administered sacraments. Pastors of churches
are ministers of the same gospel ; but in their ministry they
act as the ministers of Christ. Jesus Christ is the great Bish-
op of souls ; ministers are also bishops under him. Christ
came into the world (hat he might be the light of the world ;
ministers are set to be lights unto the churches, and are also
said to be the light of the world. Matth. v. 14. Christ is
the bright and morning star ; ministers are stars in Christ's
hand. Christ h the messenger of the covenant; ministers
are called messengers of the Lord of Hosts. Christ is his
people's shepherd, the good shepherd, the great shepherd of
his sheep. Ministers are also frequently called shepherds^
and are directed to feed the flock of Christ, which he purcha-
sed with his own blood.

Seeing therefore it is thus, that the work that ministers
are culled and devoted to, is no other than the work of Christ,
or the work that Christ does, certainly they ought to do his
work ; which they do not do, unless they imitate him, and do
as he does, or as he hath set them an example.

3. The example of Christ is most worthy of ministers'1
imitation. His example was perfect, without error, blemish
or defect ; and therefore worthy to be made our rule, and to
be regarded and followed without exception, limitation or re-

OF GOSPEL MINISTERS. 38?

serve ; unless in those things which he did that were proper
to his peculiar office. Christ's virtue was not only perfect,
but was exercised in those circumstances, and under those
trials, that rendered his virtuous acts vastly the most amiable
of any that ever appeared in any creature whether man or an-
gel. If we consider the perfection of the virtue that Christ
exercised, his virtue did exceed that of the most eminent,
saints, more than the purest gold exceeds the meanest and
foulest ore : And if we consider the manner of its exercise,
and the trials under which it was exercised, and the blessed
fruits it has brought forth, so his virtue exceeds that of all
other perfectly innocent creatures, and even of the brightest
angel, as the sun in its glory exceeds the stars.

And this example was set us in our own nature, and so is
especially fitted for our imitation. There was in the man
Christ Jesus, who was one of us, and dwelt among us, such
exercises of virtue as became our state and circumstances in
the world, as those who dwell in frail flesh and blood, and as
members of humane society, and dwellers in such a world of
sorrow and death.

And then these amiable exercises of virtue in Christ, were
exhibited chiefly in the things which he did in that work
wherein ministers are called to act as coworkers with him.
The bright and glorious example of Christ that is set before
us, is chiefly in what he did during the three years and an half
of his public ministry ; and in the devotion, heavenly minded-
ness, humility, patience, meekness, forgiveness, selfdenial
and charity, which he exercised in the labors and sufferings
he went through for the good of the souls of men : And there-
fore is especially set for the imitation of those who are set
•apart that they may make it the whole business of their lives
to seek the same good of souls.

4. Ministers should follow that example of Christ which
has been spoken of, because if they are fit for ministers, and
are such as have any right to take that work upon themselves,
Christ has set them this example in what he has done for
their souls. " I haye given you an example (says Christ in

,88 CHRIST THE EXAMPLE

the text) that you should do as I have done to you." Minis*
ters should be animated in this work by a great love to the
souls of men, and should be ready to spend and be spent for
ihem ; for Christ loved them, and gave himself for them :
He loved them with a love stronger than death. They should
have compassion to men under their spiritual miseries, as
Christ had pity on them. They should be much in prayer
tor the people of their flock, considering how Christ prayed
and agonized for them, in tears of blood. They should trav-
ail in birth with the souls that are committed to their care,
seeing their own salvation is the fruit of the travail of Christ's
soul. They should exercise a meek and condescending spirit
to the mean and weak and poor, and should as it were wash
the feet of Christ's disciples ; considering how Christ conde-
scended to them, when they were wretched and miserable
and poor and blind and naked, and abased himself to wash
their feet.

The chief trials of Christ's virtue, and so their most blight
and eminent exercises were in the abasement, labor and suffer-
ing, that he was the subject of for our salvation. Which cer-
tainly may well endear those virtues to us, and greatly engage
us to imitate that example : So the things whereof this ex-
ample consists, were things by which we have infinite benefit,
without which we should have been unspeakably miserable
forever and ever, and by virtue of which we have the glori-
ous privilege of the children of God, and have a full title to
the crown ef exceeding glory, and pleasures for evermore, at
God's right hand.

III. I now proceed, as was proposed, in the third place,
to apply what has been said to myself, and others that are em-
ployed in this sacred work of the gospel ministry, and to such
lis arc about to undertake it, or are candidates for it ; and par-
ticularly to him that is now to be solemnly set apart to this
work in this place.

We are those to whom these things especially belong :
We may hear Christ saying to us this day, " I have given you

OF GOSPEL MINISTERS. 389

an example, that ye should do as I have done." For the
words of Christ in the text were not only spoken to the twelve,
but are also spoken unto us. We have now had represented
to us, though in a very imperfect manner, the example that
Christ has set, and what reasons there are that we, above all
others, should imitate it.

It is not only our great duty, but will be our greatest hon-
or to imitate Christ, and do the work that he has done, and so
act as coworkers with him.

There are two kinds of persons that are given to Christ,
and appointed and devoted of God to be his servants, to be em-
ployed with Christ, and under him, in his great work of the
salvation of the souls of men ; and they are angels and minis-
ters. The angels are all of them, even the most exalted of
them, subjected of God the Father to our Redeemer, and giv-
en to him as his servants, to be subservient to the great de-
signs of his saving and glorifying his elect ; Heb. i. 14. " Are
they not all ministring spirits, sent forth to minister for them
who shall be heirs of salvation ?" And doubtless, they were
created for this very end ; God made them for his Son, to be
subservient to him in this great work ; which seems to be the
chief design of all God's works. And the employment of
ministers of the gospel in this respect, is like that of the glo-
rious angels The principalities and powers in heavenly pla-
ces, esteem it not any debasement, but their great honor, to
be employed as Christ's ministers in this work; for therein
they are employed as the ministers of God, in the greatest and
most honorable of all God's works ; that work of God where-
in his glory is chiefly displayed, and which his heart was chief-
ly upon from eternity. It is the honor of the Son of God
himself, that he is appointed to this work. It was because.
God the Father infinitely loved his Son, and delighted to put
honor upon him, that he appointed him to be the author of
that glorious work of the salvation of men. And when we
consider the greatness, importance and excellency of it, we
have reason to be astonished at the condescension of God, that
he would ever improve mere creatures as coworkers and min-

^390 CHRIST THE EXAMPLE

"isters of Christ in this affair ; for who is sufficient for these
titinga ? 2 Cor. ii. 6. " Who is fit, or worthy ? Who is equal
to a work of such dignity, and vast importance ?" Especially
have we reason to wonder that God will employ, not only holy
and glorious angels, but feeble, frail, sinful worms of the dust,
in this work, who need redemption themselves : And yet the
honor that is put upon faithful ministers, is in some respects
greater than that of the angels : They seem to be that kind of
servants that are the most dignified of the two. For Christ
makes his angels to be ministering spirits unto them, unto the
faithful ministers ; and the angels are their angels : As faith-
ful ministers of the gospel are not only ministers to the church,
but dignified members of the church, that spouse of the king
*rf glory, on whom the most glorious angels, the highest min-
isters in the court of heaven, are appointed to attend. And
then Christ seems especially to delight to carry on his work of
the salvation of souls, through the ministrations of men, who
have that nature that Christ is united to, and that are of those
sons of men with whom he had his delight before the world
was made. So it is by the ministration of men, that the scrip-
tures are given ; they were the penmen of the holy bible ;
and by them the gospel is preached to the world : By them
ordinances are administered, and, through their ministrations,
especially, souls are converted. When Christ himself was
employed in the work of the ministry, in the time of his hu-
miliation, but few, comparatively, were brought home to him,
immediately by his mimstr lions : It pleased Christ to re-
serve this honor for his disciples and ministers, after his ascen-
sion, to whom he promised that they should, in this respect,
do greater works than he, Job xiv. 12, and acccordingly it was
by their preaching that the gentile world was converted, and
Saun's kingdom overthrown. Thus God delights " to perfect
pruise out of the mouths of babes and sucklings, that he may
still the enemy and the avenger."

It will be our great honor that we are called to this work
of Christ, if therein we follow him ; for therein we shall be
like the Son of God : But if wc are unfaithful in this office, and

OF GOSPEL MINISTERS. S9 2

do not imitate our master, our offence will be heinous in pro-
portion to the dignity of our office, and our final and everlasting;
disgrace and ignominy propo'rtionably great ; and we, who in
honor are exalted up to heaven, shall be cast down proportion-
ably low in hell.

Let us further consider, that our following the example
of Christ in the work of the ministry, is the way to enjoy the
sensible joyful presence of Christ with us. The disciples had
the comfort of Christ's presence and conversation by follow-
ing him, and going where he went. When we cease to fol-
low him, he will go from us, and we shall soon lose sight of
him.

Our being conformed to Christ's example, will also be the
way for us to be conformed to him, and partake with him in
his privileges : It is the way for us to have his joy fulfilled in
us. Chiist, in doing the work to which the father appointed
him, obtained a glorious victory over his enemies, and having
spoiled princip. lities and powers, triumphed over them. If
we imitate his example, it will be the way for us in like man-
ner to conquer principalities and powers, yea, to be much
more than conquerors : It will be the way for us always to
triumph in Christ Jesus. It will be the way for us to obtain
success in our ministry, and actually to be made the happy in-
struments of the eternal salvation of souls. Christ has not
only told us, but shewn us the way to success in our business,
and the way to victory over all that oppose us in it. And out
imitating Christ in our ministry, will be the way for us to be
partakers with him in his glory ; the way for us in like man-
ner to be approved, and openly honored and rewarded by God ;,
the way to be brought to sit with Christ on his throne, as he
is set down with the Father on his throne. And as Christ is
now exalted to shine as the bright luminary and gloiy of heav-
en, so our following his example, will be the way for us to be
exalted, to shine with him, " as the stars for ever and ever."'
Daniel xii. 3. And as Christ in heaven rejoices in his success-
and will receive his church, presented to him without spot, as
his everlasting- crown ; so our imitating Christ in our work-

392 CHRIST THE EXAMPLE

will be the way to partake with Christ in this joy, and have the
souls whose salvation we are the instruments of, to be our
crown of rejoicing forever. Thus Christ and we shall rejoice
together in that world of glory and joy where there is no more
labor or sorrow. And we must enter into that joy and glory,
in the way of following Christ in our work ; there is no other
way for ministers to enter there.

And that we may thus follow Christ's example, and be par-
takers with him in his glory, we had need to be much in pray-
er for his Spirit. Christ himself, though the eternal Son of
God, obtained the Holy Spirit for himself in a way of prayer,
Luke iii. 21, 22. "Jesus being baptized, and praying, the
heaven was opened, and the Holy Ghost descended like a dove
upon him." If we have the spirit of Christ dwelling in us,
we shall have Christ himself thereby living in us, and then we
shall undoubtedly live like him If that fountain of light
dwells richly in us, we shall shine like him, and so shall be
burning and shining lights.

That we may be and behave like Christ, we should earnest-
ly seek much acquaintance with him, and much love to him,
and be much in secret converse with him. It is natural, and
as it were necessary for us to imitate those whom we are much
acquainted and conversant with, and have a strong affec-
tion for.

And in order to our imitating Christ in the work of the
ministry, in any tolerable degree, we had need not to have our
hearts overcharged, and time filled up with worldly affections,
cares and pursuits. The duties of a minister that have been
recommended, are absolutely inconsitent with a mind much
taken up with worldly profit, glory, amusements and enter-
tainments.

And another thing that is of very great importance, in or-
der to our doing the work that Christ did, is, that we take
heed that the religion we promote, be that same religion Unit
Christ taught and promoted, and not any of its counterfeits and
delusive appearances, or anything substituted by the subtle de-
vices of Satan, or vain imaginations of men in lieu of it. If

OF GOSPEL MINISTERS. 393

we are zealous and very diligent to promote religion, but do
not take good care to distinguish true from false religion, we
shall be in danger of doing much more hurt than good, with
all our zeal and activity.

I come now to the
IV. and last thing at first proposed, viz. to shew what im-
provement should be made of what has been said, by the peo-
ple of this church and congregation, who are now about sol-
emnly to commit their souls to the charge of him whom they
have chosen to be their pastor, and who is now about to be set
apart to that office.

And you, my brethren, as all of you have immortal
souls to save, if you have considered the things that have been
spoken, cannot but be sensible, that it not only greatly concerns
your elect pastor to take heed how he behaves himself, in his
great work, wherein he is to act as a coworker with Christ for
your salvation ; but that it infinitely concerns you how you
receive him, and behave towards him. Seeing that it is for
your eternal saivation.that he is appointed to watch and labor;
and seeing his business is to do the work of Christ for you, it
is natural and easy to infer, that your reception and entertain-
ment of him should in some respect imitate the church's re-
ception of Jesus Christ. Gal. iv. 14. " My temptation which
was in my flesh, ye despised not, nor rejected ; but received
me as an angel of < '.o<\- even as Christ Jesus." Christ, in the
text, commands those whom he sends, to follow his example,
and then in the 20th verse following, he directs those to
whom he sends them, how to treat them. « Verily, verily, I
say unto you, He that receiveth whomsoever I send, receiveth
me ; and he that receiveth me, receiveth him that sent me."
Seeing the work of your minister is in some respects the
same vita the work of Christ, and he is to be appointed and
devoted to do this work for your souls in particular, surely you
should esteem him very highly in love for his work's sake,
and do all that is in your power to help him, and put him under
the best advantages to imitate his great master in this work,
Vol. VIII. S A

394 CHRIST THE EXAMPLE

to give himself wholly to his work, as Christ did during the^
time of his ministry, and to be successful in his work. And;
as it was observed before, that it is impossible that ministers
should in any tolerable degree imitate the example of Christ
in their work, if their minds are overcharged with worldly
cares and concerns, you ought so >o provide for him and sup-
port him, that he shall have no need to entangle himself with
these things ; otherwise you will not only bring a great tempt-
ation upon him, which will vastly tend to hinder him in the
work of Christ among you, but will for the sake of sparing a
little of your worldly substance to yourselves, foolishly and
miserably starve your own souls, and the souls of your child-
ren, and will but cheat yourselves ; for you will not be in the
way to prosper either in your spiritual or temporal concerns.
The way to have your houses filled with plenty, is to " honor
the Lord with your substance, and with the first fruits of all
your increase," Prov. iii. 9.

And as it is your duty and interest well to support your
minister, so it concerns you to pray earnestly for him, and
each one to do what in him lies in all respects to encourage
and help him, and strengthen his hands, by attending diligent-
ly to his ministry, receiving the truth in love, treating him
with the honor due to a messenger of C hrist, carefully avoid-
ing all contention with him, and one with another. And take
heed in particular, that you do not forsake him to follow those,
who under pretence of extraordinary puvity, are doubtless
doing the devil's work, in separating themselves, and endeav
oring to draw off others from the ministers and churches in
the lind in general.

If you think I have spoken something freely to you, I
hope it will be considered, that this is probably the last time
you will ever hear me speak from the pulpit, and that I shall
never see you again till we see one another in the invisible
eternal world, where these things will open to us all in their
just importance.

And now nothing is left but to express my sincerest wish-
esand prayers, that the God ol all grace would be with jo%

OF GOSPEL MINISTERS. 395

>and your elect pastor, and that he would give you in him a
<great and long lasting blessing, that you may enjoy much of
the presence of Christ with you in him ; that in him may be
made up the great loss you sustained by the death of your
former faithful and eminent pastor, whose praise was in all
the churches ; and that you may receive him as you ought to
receive a faithful minister of Jesus Christ, and may be a great
comfort to him, and may receive great spiritual and eternal
benefit by his means ; and that you may be each other*?
crown of rejoicing in the day of the Lord Jesus.

SERMON XXXI.*

The Sorrows of the Bereaved spread before Jesus,

MATTHEW xiv. 12.

J\UD HIS DISCIPLES CAME AND TOOK UP THE BODY AN»
BURIED IT, AND WENT AND TOLD JESUS.

V*, CONCERNING these words I would observe
three things.

1. On what occasion that was, that we have an account of
in the text.. ..It was on occasion of the death of John the Bap-
tist, who was a person whose business it had been to preach
the gospel of the kingdom of God. He was a minister of
Jesus Christ, and had been improved to do great service, was
an instrument of much good to many in Judea and Jerusalem,
in his life time. He was cruelly murthered by Herod, at the
instigation of Herodias, having exposed himself to her mal-
ice by faithfully reproving them for their incestuous wicked-

* Preached at Hatfield, September 2, 1741, being the day of the inter-
ment of the Rev. Mr. William Williams.

SORROWS OF THE BEREAVED, Sec. 397

2. We may observe who the persons were spoken of in
the text ; they were those that had been the disciples of John
the Baptist, that had sat at his feet to hear him preach the
gospel, that were his constant followers, that were with him
as th se that received great benefit by his ministry, and were
as it were his children.

3. We may observe their behavior on this occasion, con-
sisting in two things.

(1.) That whereby they shewed their regard to there-
mains of the deceased, They took n/i the body and buried it ;
It had been used in a barbarous manner by others, that had al-
so been his hearers, and were under special obligations to have
treated him with honor. They cruelly murdered him, by
severing his head from his body ; and his head was carried
in a charger to Herodias, that she, instead of paying that res-
pect that was due to the remains of so venerable a person,
might have her malice and cruelty gratified by such a specta-
cle, and that she might thence take occasion to insult the
dead. While that part of the dead body was thus used by
Herodias, his disciples out of respect and honor to their mas-
ter and teacher, decently interred the rest.

2. That which they did, consequent on this, for God's glo-
ry and their own good, They went a.?d told J,<sus. Him they
knew to be one that their master John, while he lived, had
testified a great regard to. Jesus was he whose forerunner
Jol n v as ; whom he had preached, and of whom he had said,
"B;nold the i.amb of God that taketh away the sin of the
wo. Id ;" And, " This is he, of whom I said, after me cometh
one that is preferred before me ;" and whom he saw, and
bare record that \hi is Ike Sq^q/Gocf, And probably they
knew that hrist was one that had put great honor upon John
their teacher in his life time. For he, tho gh he was the
Son of God, and John's Maker and Saviour, yet came to him.
to be baptized oi him, and had said of him, that " among
those that were born of women, there had not risen a greater
than John the Baptist.

39« SORROWS OF THE BEREAVED

It was now a sorrowful time with John's disciples ; when
they were thus bereaved of him whose teachings they had sat
under. And the manner of his death was doubtless very
grievous to them. They were like a company of sorrowful,
distressed, bereaved children ; and what do they do in their
sorrows, but go to Jesus with their complaint. The first
thing that they do, after paying proper regards to the remains
of their dear master, is to go to Christ, to spread tneir case
before him, seeking comfort and help from him. Thus they
sought their own benefit.

And probably one end of their immediately going and tell-
ing Jesus was, that he being informed of it, might conduct
himself accordingly, as his wisdom should direct, for the in-
terest of his own kingdom. When so great a person as John
the Baptist, the forerunner of Christ, was thus martyred, it
was a great event, in which the common cause, in which both.
Christ and he were engaged, was greatly concerned : It was
therefore fit that he that was at the head of the whole affair
should be informed of it, for his future conduct in the affairs
of his kingdom. And accordingly we find that Jesus seems
immediately to be influenced in his conduct by these tidings ;
as you may see in the next verse : " When Jesus heard of it,
he departed thence by ship into a desert place apart." Thus
John's disciples sought God's glory.

The observation from the words that I would make the
subject of my discourse at this lime is this :

When any one is taken away by death, that has been eminent
in the work of the gospel ministry, such as are thereby bereaved,
should go and spread their calamity before Jesus.

Though in handling this subject I might particularly
speak to several propositions that are contained in this obser-
vation, and many things might profitably be insisted on under
it, if there were room for it within the compass of a sermon ;
yet 1 shall only give the reasons of the doctrine, and then hasten
to the application.

SPREAD BEFORE JESUS. 399-

The following reasons may be given why, in case of such,
an awful dispensation of Providence, those that are concerned
in it, and bereaved by it, should go and spread their sorrows-
before Jesus.

1. Christ is one that is ready to pity the afflicted. It is
natural for persons that are bereaved of any that are dear to
them, and for all under deep sorrow, to seek some that they
may declare and lay open their griefs to, that they have good
reason to think Mill pity them, and have a fellow feeling with
them of their distress. The heart that is fuil of grief wants
■vent, and desires to pour out its complaint ; but it seeks a
compassionate friend to pour it out before.

Christ is such an one, above all others. He of old, before
his incarnation, manifested himself full of compassion towards
his people ; for that is Jesus that is spoken of, Isai. lxiii. 9,
" In all their affliction he was afflicted ; and the angel of his
presence saved them ; in his love and in his pity he redeemed
them ; and he bare them, and carried them all the days of
old." And when he was upon earth in his state of humilia-
tion, he was the most wonderful instance of a tender, pitiful,
compassionate spirit that ever appeared in the world. How
©ften are we told of his having compassion on one and anoth-
er ? So Matth. xv. 32. " Then Jesus called his disciples, and
said unto them, I have compassion on the multitude." So he
had compassion on the man possessed with devils, Mark v.
19. " Go home to thy friends, and tell them how great things
the Lord hath done to thee, and hath had compassion on thee."
So we read of his pitying the mother, that was bereaved of hoi-
son, Luke vii. 13. There we have an account, when Christ
went into the city of Nain, and met the people carrying out a
dead man, the only spn of his mother, that was a widow, that
when he saw her he had compassion on her. So when the
two blind men that sat by the way side, cried to Jesus, us he
passed by, saying, " Have mercy on us, O Lord, thou Son o:
David," we read that Jesus had compassion on them, Matth.
x-x. 39. So we read of his being moved with compassion

400 SORROWS OF THE BEREAVED

Matth. xiv. 14. " And Jesus went forth, and saw a great null
titnde, and when he saw them he was moved with compas-
sion." His speeches to his disciples were lull of compassion ;
especially those that he uttered a little before his death, of
which we haye an account in the 13th, 14th, 1 5th, and loth
chapters of John. His miracles were almost universally
deeds of pity to persons under affliction.

And seeing such a pitiful heart appeared in him on ail oc-
casions, no wonder that John's disciples, when bereaved of
their dear guide and teacher, and their hearts were full ot
sorrow, came to him for pily : Which likewise induced Mary
and Martha to come and fall down, pouring out their tears at
Jesus' feet, when their dear brother Lazarus was dead : Oth-
er Jews came to comfort them, before Jesus came, whom
they little regarded, but when they heard that Jesus was come*
they soon go and spread their sorrows before him ; they were
assured that he would pity them ; and their expectation was
not frustrated ; for he was most, tenderly affected and moved
at their tears : We are told that on that occasion he groaned
in spirit and was troubled, John xi. S3, And when he came
to the grave, it is observed, and a special note seems to be set
upon it, that he wept, verse 35.

He was one that wept with those that wept : And indeed
it was mere pity that brought him into the world, and induced
him not only to shed teais but to shed his blood : He poured
out his blood as water on the earth, out of compassion to the
poor, miserable children of men. And when do we ever
read of any one person coming to him y lien on earth, with an
heavy heart, or under any kind of sorrow or distress for pity
or help, but what met with a kind and compassionate recep-
tion ?

And he has the same compassion now lie is ascended into
,;'/,>-': There is still the same encouragement for bereaved
ones to go and spread their sorrows before him.

Afflicted persons love to speak of their sorrows to them
that have had experience of affliction, and know what sorrow
is : But there is none on earth or in heaven thaj ever hud so

SPREAD BEFORE JESUS, 401

much experience of sorrow as Christ : Therefore he knows
how to pity the sorrowful, and especially may we be confident
that he is ready to pity those that are bereaved of a faithful
minister, because such a bereavement is a calamity that con-
cerns the souls of men ; and Christ hath especially shewn his
pity to mens' souls ; for it was chiefly for them that he died :
To relieye the miseries of the soul especially, is it that he
hath provided ; and it was from pity to the souls of men that
he made that provision for them that he hath done, in appoint-
ing such an order of men as gospel ministers, and in send-
ing them forth to preach the gospel : It was because he had
compassion on men's souls, that he hath appointed ministers
to watch for souls.

2. Christ has fiurchased all that persons need under such a
bereavement. He has purchased all that miserable men stand
in need of under all their calamities, and comfort under every
sort of affliction ; artd therefore his invitation to those that
" Labor and are heavy laden," to come to him for rest, may be
understood in the most extensive sense, to extend to those
that labor under any kind of burden of sin or sorrow, and to all
that are " heavy laden" with either natural or moral evil : He
has purchased divine cordials and supports for those hearts
that are ready to sink : He has purchased all needed comfort
and help for the widow and the fatherless : He has purchased
a sanctified improvement and fruit of affliction, for all such as
come to him, and spread their sorrows before him. He has
purchased those things that are sufficient to make up their
loss, that are bereaved of a great blessing in an eminent minis-
ter of the gospel : It is he that has purchased those divine
blessings, those influences and fruits of the Spirit of God, that
the work of the ministry is appointed to be the means of
Faithful ministers themselves are the fruits of his purchase ;
and he has purchased all those gifts and graces whereby min-
isters do become faithful, eminent and successful ; and there-
fore when he "ascended up on high, he received such gifts
for men ;" Eph. iv. 8. &c So that he has purchased all thai

Vol. VIII. £B

4-02 SORROWS OF THE BEREAVED

is needful to make up for the loss that is sustained by hf>
death of an eminent minister.

3. Christ is able to afford all that help that is nc.^eu in>
such a case. His power and his wisdom are as :\ifhae;ii as
his purpose, and answerable to his compassions. By the
bowels of his mercies, the love and tenderness of las heart,
he is disposed to help those that are in afiliction ; and ' -d-
ity is answerable to his disposition. He is able to fijj$porj ae
heart under the heaviest sorrows, and to give light in the t-

est darkness : He can divide the thickest cloud with beu m >f
heavenly light and comfort : He is one that gives songs i
night, and turns the shadow of death into the morning J s

power to make up the loss of those that are bereaved 3

death of the most eminent minister. His own prese:-
the bereaved is sufficient ; if the great Shepherd and B
of souls be present, how much more is this than enougu
supply the want of any under Shepherd? And then he :
able to furnish others with like gifts and graces for that work*
Persons under sorrowful bereavements- are ready to go
and lay open their sorrows to them that they, think will be
ready to pity them, though they know they can but pity them,
and cannot help them. How much more is here in such a
case to induce us to go to Jesus, who is not only so ready to
pity, but so able to help, able abundantly more than to 211 up
the breach, and able to turn all our sorrows into joy ?

4. The consideration of the special office of Christ, and
the work that he has undertaken for his people, should en-
gage them to go and spread such a calamity, as the bereave-
ment of a faithful and eminent minister, before him : For he
is the Head of the body^ the great Shepherd of the sheep, and
lord of the harvest ; that has undertaken the care of the
whole church, and has the absolute government of it in his
hands, and the supreme disposal and management of all ec-
clesiastical affairs, to v. horn belongs the care of the universal
diurch, and every part of it, with respect to its supply with
eucfa guides, officers and ordinances, as it stands in need of.
In case of bereavement of an eminent minister, it was he that

SPREAD BEFORE JESUS. 4SS

sent forth such a minister, appointed him his charge and fur-
nished him for his work, continued and assisted him in it, and
in his own time removed him ; and it is he that, in such a
ease, by his office, has the care of filling up the vacancy, arid
famishing, establishing and assisting successors, and supply-
ing all the wants of bereaved churches. It is surely therefore
suitable and natural to go to him in such a case, and spread
such a calamity before him.

APPLICATION,

I come now to apply what has been said to the sorrowful
occasion of our being thus assembled at this time, even the
death of that aged servant of God, who has long been emi-
nent in the work of the gospel ministry in this place.

There are many that may well look on themselves as near-
ly concerned in this awful Providence, and sharers in the be-
reavement ; all of whom should be directed by this doctrine,
to go and spread their affliction before Jesus, that compassion-
ate, allsufficient head of the church, and Savior of the body,
that merciful and faithful High Priest, that knows how to pity
the afflicted.

And particularly it now becomes and concerns you, that
belong to this church and congregation, that are bereaved of
your aged and eminent pastor and father, that has so long
been a great blessing to you, now to go and tell Jesus.

The disciples of John, spoken of in the text, were those
that were ordinarily under his instruction, and were his con-
stant hearers, as it has been with you with respect to your aged
pastor, that is now taken from you. Therefore be exhorted
to do as they did. Do not think that you have finished your
duty, when you have taken up his body and buried it, and have
shewn respect to his memory and remains at his funeral :
This is the least part of your duty : That which mainly con-
cerns you under this awful Providence, is between Christ and
votir own souls.

404 SORROWS OF THE BEREAVED

God has now taken away from you an able and faithful min-
ister of the New Testament, one that has long been a father
to you, and a father in our Israel, a person of uncommon
natural abilities, and distinguished learning, a great divine, of
very comprehensive knowledge, and of a solid, accurate judg-
ment Judiciousness and wisdom were eminently his charac-
ter. He was one of eminent gifts, qualifying him for all pai'ts
6f the work of the ministry ; and there appeared a savor
of holiness, in his exercise of those gifts in public and pri-
vate : So that he improved them as a servant of Christ, and a
man of God. He was not negligent of the talents which his
lord had committed to him ; you need not be told with what
constant diligence he improved them, how studious at home,
and how laborious in his public work : He ever devoted him-
self to the work to which he was called : The ministry which
he had received of the Lord, he took heed to fulfil, and pur-
sued it with a constant and stedfast, even mind, through all its
difficulties.

\ou know his manner of addressing heaven in his public
prayers with you and for you, with what sanctity, humility,
faith and fervency, he seemed to apply himself to the Father
of lights, from time to time, when he stood in this desk as your
mouth to God, and interceding for you, pleading with God
through the grace and merits of a glorious Mediator. And
you know his manner of applying himself to you, when he
came to you, from time to time, in the name of the Lord.

In his public ministry, he mainly insisted on the most
weighty and important things of religion ; he was eminently
an evangelical preacher ; evangelical subjects seemed to be
his delight : Christ was the great subject of his preaching ;
and he much insisted on those things that did nearly concern
the essence and power of religion ; and had a peculiar facul-
ty of judiciously and clearly handling the doctrines he insisted
on, and treating properly whatever subject he took in hand ;
and of selecting the most weighty arguments and motives to
enforce and set home those things that concern Christian ex-
perience and practice. His subjects were always weighty,

SPREAD BEFORE JESUS. 405

and his manner of treating them peculiarly happy, shewing
the strength and accuracy of his judgment, and ever breath*
ing forth the spirit of piety, and a deep sense of the things
he delivered, on his heart. His sermons were none of them
mean, but were ail solid, wise compositions. His words were
none of them vain, but all were weighty.

And you need not be told with what weight the welfare of
your souls seemed to lie on his heart, and how he instructed,
and reproved, and warned, and exhorted you, with all authori-
ty, and with a fatherly tender concern for your eternal good.
And with what wisdom he presided in the house of God, and
guided its affairs ; and also counselled and directed you in
private, under your particular soul exercises and difficulties.
You know how he has brought you up (for most of you have
been trained up from your childhood under his ministry) with
what authority, and with what judgment, prudence and steadi-
ness, he has conducted you, as well as meekness p nd gentle-
ness. You know his manner of going in and out among you,
how exemplary his walk and conversation has been, with what
gravity, judgment and savor of holiness, he has walked before
you, as a man of God.

You have enjoyed great advantages for your souls' good,
under his ministry : That you had such a minister was your
privilege and your honor ; he has been an ornament to the
town of HATKiELn ; and his presence and conversation
amongst you has been both profitable and pleasant ; for
though it was such as did peculiarly command awe and res-
pect, yet it was at the same time, humble and condescend-
ing: It tended both to instruct and entertain those that he
conversed with : As a wise man, and endued with knowledge,
he shewed out of good conversation his works with meekness
of wisdom.

But now it hath pleased an holy God to take him away
from you : You will see his face and hear his voice no more,
in the land of the living : You will no more have the comfort
md benefits of his presence with you, and the exercise of his
ministry among you*

406 SORROWS OF THE BEREAVED

Therefore now go to Jesus, the Supreme Head of the
thurch, and Bishop, of touts. Your pastor is dead, and will
not live again till the last day : But Christ, the chief Shepherd,
though he tudi dead, is novo alive I And behold he lives for ever-
more. He ever lives to provide for his church, and to guide
and feed his flock. Go to that Jesus whom your deceased
pastor preached, and to whom he earnestly invited you while
he lived, and give thanks for the many blessings you enjoyed
in him. Remember how you have received and heard, and
/.old fast that no man take your crown;* and go and liumble
yourselves also before him, that you made no better improve-
ment of the ministry of your pastor while he lived ; and beg
'jf him a sanctified improvement of his awful hand in taking
him away, and that he would help you to remember his warn-
ings and counsels that you too much slighted wniist you had
them, lest those warnings and counsels cry against you, and
rise up in judgment against you another day, lest you see
your pastor, that so affectionately and earnestly, and so often,
and for so long a time continued to exhort you, and earnestly
prayed for you, while he lived, rising up itl judgment, and
bearing testimony against you, declaring how constantly and
laboriously he intreated and called upon you, and how obsti-
nately some of you slighted his counsels ; and lest you see
him sitting with Christ to judge and condemn you, and ador-
ing his awful justice on your aggravated punishment.

All you that have an interest in Jesus, now go to him on
this occasion, and tell him of your bereavement, and beg of
him that he would not depart from you ; but that he would
make up his loss in his own immediate presence. Go to him
for your surviving pastor, that he would be with him, and fur-
nish him more and more for, and assist him in, that great
work, that is now wholly devolved upon him, and make him
also a burning and shining light amongst you ; and that you

Particularly, remember liis late affectionate farewell at the tahle of the
Lord, not expecting such another opportunity will) you. Exhorting you to
follow pace and holiness, and to edify one another.

SPREAD BEFORE JESUS. 49T

may have of the presence and blessing of Jesus with you>
and him.

And now, since I am called to speak in the name of Christ
»n this solemn occasion, I would apply myself to the near re-
lations of the deceased, who are especially to be looked upon,
as the bereaved.

God in his holy Providence has taken from you one that
has been a great blessing, comfort and honor to you, and de-
servedly very dear to you, and honored of you. The doctrine
we are upon directs you what to do in your present circum-
stances, viz. To go to Jesus, to go and spread your affliction
before an allsufncient Redeemer.

And particularly I would apply myself to the honored rei-
lict, who stood in the nearest relation of any to the deceased*
whom God by this awful Providence has made a sorrowful
widow. Suffer me, honored madam, in your great affliction,
to exhibit to you a compassionate Redeemer. God has now
taken from you that servant of his, that was the nearest- and
best friend you had in this world, that was your wise and pru-
dent guide, your affectionate and pleasant companion, who
was so great a blessing while he lived, to you and your family,
and under Christ, was so much the comfort and support of
your life. You see, madam, where your resort must be i
Your earthly friends can condole your loss, but cannot mako
it up to you ; Ave must all confess ourselves to be but miser ■
able comforters : But you may go and tell Jesus, and there
you may have both support and reparation : His love and hi*
presence is far beyond that of the nearest and most affection-
ate earthly friend. Now you are bereaved of your earthly
consort, you may go to a spiritual husband, and seek his com-
passion and his company : He is the fountain of ali that wis-
dom and prudence, that piety, that tender affection and faith-
ful care, that you enjoyed in your departed consort ; in him is
an infinite fountain of all these things, and of all good ; i;\
him you may have light in your darkness, comfort in your sor-
row, and fullness of joy and glory in another world, in an ev-
erlasting union, with your dear, deceased relative3 in the crlori-

408 SORROWS OF THE BEREAVED

ous presence of the same Redeemer, in whose presence is , '«
ness of joy, and at whose right hand are pleasures for c
more.

This doctrine also directs the bereaved, afflicted children
that are with hearts full of grief, now mourning over a deaf
departed father, where to go and what to do. Ycu will no
longer have your father's wisdom to guide you, his tender
love to comfort and delight you, and his affectionate care to
guard you and assist you, and his pious and judicious counsels
to direct you, and his holy examples set before you, and his
fervent, humble, believing prayers with you and for you.

But in the blessed Jesus, your father's Lord and Redeem-
er, you may have much more, than all those things : Your
father's virtues that made him so great a blessing to you,
were but the image of what is in Chi'ist.

Therefore go to him in your mourning : Go and tell Je-
sus ; tell a compassionate Saviour what has befallen you.
Heretofore you have had an earthly father to go te, whose
hcart was full of tenderness to you ; but the heart of his Re-
deemer is much more tender ; his wisdom and his love is in-
finitely beyond that of any earthly parent. Go to him, and
then you will surely find comfort. Go to him and you will
find that, though you are bereaved, yet you are not left in any
want, you will find that all your wants are supplied, and all
your loss made up, and much more than so.

But here I would particularly, in humility address myself.
to my honored fathers, the sons of the deceased, that are im-
proved in the same great work of the gospel ministry, or ir.

other public business for the service of their generation

Honored sirs, though it might be more proper for me to
come to you for instruction and counsel, than to take it upon
me to exhort you, yet as I am one that ought to have a fellow-
feeling of your affliction, and to look on myself as a sharer in
if, and as you have desired me to speak in the name of Chrisr,
on this occasion, suffer me to mention to you that source of
comfort, that infinite fountain of good, one of the larger
streams of which, has Tailed by the death of an earthly father,

SPREAD BEFORE JESUS. 409

even the blessed Jesus. You will doubtless acknowledge it
as an instance of his great goodness to you, that you have been
the sons of such a Father ; being sensible that your reputa-
tion and serviceableness in your generation, have been, under
Christ, very much owing to the great advantages you have
been under, by his instructions, counsels and education. And
is it not fit that children that have learned of such a faithful
servant of Christ, and been brought up at his feet, now he is
dead, should do as John the Baptist's disciples did, go and tell
Jesus ? From whom you may receive comfort under your be-
reavement, and from whom you may receive more of that
Spirit that dwelt in him, and greater degrees of those virtues
he derived from Christ, to cause you to shine brighter, and to
make you still greater blessings in your generation. Now
death has veiled and hid from sight, a Star that shone with re-
fected light, our text and doctrine leads you to the Sun, that
hath light in himself and shines with infinite, unfailing bright-
ness. And while you go to Jesus, honored Sirs, on this occa-
sion for yourselves, I humbly desire your requests to him for
us the surviving ministers of this county, that he would be
with us, now he has taken from us him that was as a father
amongst us.

Inextly would address myself to the surviving pastor of this
church. We may well look upon you, Reverend Sir, as one
in an especial manner concerned in this awful Providence,
and that has a large share in the bereavement. You doubt-
less are sensible what reason you have to bless God for the ad-
vantage you have had, in serving in the gospel of Christ, so
long as you have done, with the venerable person deceased, as
a son with a father, enjoying the benefit of his instructions,
counsels and example. And particularly, you will often re-
collect the affectionate and fatherly counsels he gave you, to
diligence and faithfulness in your Lord's work, with encour-
agement of his protection and assistance to carry you through
all difficulties, the last. evening of his life. And now, dear
Sir, God has taken him from you, as he took Elijah from Eli-
sha, and as he took John the Baptist, the New Testament

Vol. VIII. 3 C

410 SORROWS OF THE BEREAVED

Elijah, from his disciples : Therefore now you are directed;
what to do, viz. %o and tetiJbsua ; as those disciples did. You
have now a great work devolved upon you ; you have him nc
more, who, while he lived, was as a father to you, to guide
and assist you, and take the burthen of your great work from
you. Therefore yo:i have no where else to go, but to your
great Lord and Master, that has sent you to labor in that part,
of his vineyard, where his aged, and now departed servant-
was employed, to seek strength and wisdom, and divine influ-
ence and assistance from him, and a double portion of that
Spirit, that dwelt in your predecessor.

And lastly, The text I am upon may be of direction to us
the surviving ministers of this county, what to do on this sor-
row ful occasion. God has now taken our father and master
from our head : He has removed him that has heretofore
under Christ, been very much our strength that we have been
wont to resort to in difficult cases for instruction and direction^
and that used to be amongst us from time to time, in our as-
sociations, and that we were wont to behold as the head and
ornament of those conventions.* Where else can we now go
but to Jesus, the ever living Head of the whole church, and
Lord of the whole harvest, the fountain of light, our great
Lord and Master that sends all gospel ministers, and on whom
they universally depend. Let this awful Providence bring us
to look to Christ, to seek more of his presence with us ; and
that he would preside as Head in our associations: Let it
bring us to a more immediate and entire dependence upon
him, for instruction and direction, in all our difficulties.

Let us on this occasion consider what God has done in
this county of late years : It was not many years ago that the
county was filled with aged ministers, that were our fathers :

* Verv worthy of our not:ce was that his farewell message sent us by one
of our beloved brethren (the Rev. Mr. Williams of Springfield; after he re-
turned from <uch a Mee ing, where he also pieached...." I do not expect,"
said he, "to be with you another Association Meeting : But I give you thi:
advice, Love your Master, love your work, ard love one another."
try -• tpretsive of his own spirit ? Like John the beloved disci

ci?!e.

SPREAD BEFORE JESUS. 411

Hut our fathers, where are t hey ?....What a great alteration is
made in a little time, in the churches in this part of the land 1*
How frequent of late have been the warnings of this kind that
God has given us to prepare to give up our account 1 Let us
go to Jesus, and seek grace of him that we may be faithful
while we live, and that he would assist us in our great work,
that when w e also are called hence, we may give u/i our ac-
count with joy and not with grief, and that hereafter we may-
meet those our fathers, that have gone before us in the faith-
ful labors of the gospel, and that we may shine forth with
them, as the brightness of the firmament, and as the stars for-
ever and ever.

*The Rev. Mr. Stoddard, Mr. Taylor Mr. Williams of Deerfield, Mr.
Brewer, and lately have died, Mr. Bull of Westf.eld, and Mr. Devotion of
SuSleld.

SERMON XXXII.*

True Saints, when absent from the Body, are pres-
ent with the Lord.

2 CORINTHIANS v. 8.

WE ARE CONFIDENT, I SAY, AND WILLING RATHER TO
BE ABSENT FROM THE BODY, AND TO BE PRESENT
WITH THE LORD.

1 HE apostle in this place is giving a reason why-
he went on with so much boldness and immoveable stedfast-
ness, through such labors, sufferings, and dangers of his life,
in the service of his Lord ; for which his enemies, the false
teachers among the Corinthians, sometimes reproached him
as being beside himself, and driven on by a kind of madness.
In the latter part of the preceding chapter, the apostle in-

* Preached on the day of the funeral of the Rev. Mr. David Brainerd,
Missionary to the Indians, from the Honorable Society in Scotland for the
propagation of Christian Knowledge, and Pastor of a Church of Christian In-
dians in Newjertty; w»o died at Northampton, in New England, October
9, 1747, in the 30th year of his age, and wjt interred on the 12th following.

ABSENT FROM THE BODY, 8cc. 413

forms the Christian Corinthians, that the reason why he did
thus, was, that he firrrly believed the promises C\c.i Christ
had made to his faithful servants of a glorious future eternal
reward, and knew that these present afflictions were light,
and but for a moment, in comparison of that far more exceed-
ing and eternal weight of glory. The same discourse is con-
tinued in this chapter ; wherein the apostle further insists on
the reason he had given of his constancy in suffering, and ex-
posing himself to death in the work of the ministry, even the
more happy state he expected after death. And this is the
subject of my text ; wherein may be observed,

1. The great future privilege, which the apostle hoped
for; that of being present with Christ. The words, in the
original, properly signify dwelling with Christ, as in the same
country or city, or making an home with Christ.

2. When the apostle looked for this privilege, viz. when
he should be absent from the body. Not to wait fur it till
the resurrection, when soul and body should be united again.
He signifies the same thing in his epistle to the Philippians,
chap. i. 22, 23. " But if I live in the flesh, this is the fruit of
my labor. Yet what I shall choose, I wot not. For I am in
a strait between two ; having a desire to depart, and to be
with Christ."

3. The value the apostle set on this "privilege. It was
such, that for the sake of it, he chose to be absent from the
body. lie was willing rather, or (as the word properly signi-
fies) it were more pleasing to him, to part with the present
life, and all its enjoyments, and be possessed of this great ben-
efit, than to continue here.

4. The present benefit, which the apostle had by his faith
and hope of this future privilege, and of his great value for it,
viz. that hence he received courage, assurance, and constancy
of mind, agreeable to the proper import of the word that is
rendered, we are confident. The apostle is now giving a
reason of that fortitude and immoveable stability of mind,
with which he went through those extreme labors, hardships
and dangers, which he mentions in this discourse ; so that, in

414 ABSENT FROM THE BODY,

the midst of all, he did not faint, was not discouraged, but had
constant light, and inward support, strength, and comfort in
the midst of all : Agreeable to the 10th verse of the forego-
ing chapter, " For which cause, we faint not ; but though
our outward man perish, yet the inward man is renewed day
by day." And the same is expressed more particularly in
the 8th, 9th, and 10th verses of that chapter, " We are troub-
led on every side, yet not distressed ; we are perplexed, but
not in despair ; persecuted, but not forsaken ; cast down, but
not destroyed ; always bearing about in tlie body, the dying of
the Lord Jesus, that the life also of Jesus might be made
manifest in our mortal flesh." And in ihe next chapter, \er.
4.... 10, " In all things approving ourselves as the ministers of
God, in much patience, in afflictions, in necessities, in dis-
tresses, in stripes, in imprisonments, in tumults, in labors, in
watchings, in fastings, by pureness, by knowledge, by long-
suffering, by kindness, by the Holy Ghost, by love unfeigned,
by the word of truth, by the power of God, by the armor of
righteousness on the right hand and on the left, by honor and
dishonor, by evil report and good report: As deceivers, and
yet true ; as unknown, and yet well known ; as dying, and be-
hold, we live ; as chastened, and not killed ; as sorrowful, yet
alway rejoicing ; as poor, yet making many rich ; as having
nothing, and yet possessing all things."

Among the many useful observations there might be rais-
ed from the text, I shall at this time only insist on that which
lies most plainly before us in the words, viz. This,

The souls of true saints, when they leave their bodies at
death, go to be with Christ.

Departed souls of saints go to be with Christ, in the fol-
lowing respects :

I. They go to dwell in the same blessed abode with the
cdoriiied human nature of Christ.

AND PRESENT WITH THE LORD. 415

The human nature of Christ is yet in being. He still con*
tinues, and will continue to ail eternity, to be both God and
ftjan. His whole human nature remains : Not only his hu-
man soul, but also his human body. His dead body rose from
the dead ; and the same that was raised from the dead, is ex-
alted and glorified at God's right hand ; that which was dead-
is now alive, and lives for evermore.

And therefore there is a certain place, a particular part of
the external creation, to which Christ is gone, and where he
remains. And this place is that which we call the highest
heaven, or the heaven of heavens ; a place beyond all the visi-
ble heavens. Eph iv. 9, 10. " Now that he ascended, what
is it but that he also descended first into the lower parts of
the earth ? He that descended, is the same also that ascended
up far above all heavens." This is the same which the apos-
tle calls the third heaven, 2 Cor. xii. 2, reckoning the aerial
heaven as the first, the starry heaven as the second, and the
highest heaven as the third. This is the abode of the holy-
angels : They are called " the angels of heaven," Matth. xxiv.
36. " The angels which are in heaven," Mark xiih 32. " The
angels of God in heaven," Matth. xxii. 30, and Mark xii. 25.
They are said " always to behold the face of the Father which
is in heaven," Maith xuii. 10. And they are elsewhere often
represented as before the throne of God, or surrounding his
throne in heaven, and sent from thence, and descending from
thence on messages to this world. And thither it is that the
souls of departed saints are conducted, when they die. They
are not reserved in some abode distinct from the highest
heaven ; a place of rest, which they are kept in, till the day of
judgment; such as some imagine, which they call the hades
of the happy : But they go directly to heaven itself. This is
the saints' home, being their Father's house : They are pil-
grims and strangers on the earth, and this is the other and
better country that they are travelling to : Heb. xi. 1 3. ...16,
This is the city they belong to ; Philip, iii. 20. « Our con-
versation, or (as the word properly signifies) citizenship, is in
heaven." Therefore this undoubtedly is the place the apos*

416 ABSENT FROM THE BODY,

tie has respect to in my text, when he says, " We are willing
to forsake our former house, the body, and to dwell in the
same house, city or country, wherein Christ dwells;" which
is the proper import of the words of the original. What can
this house, or city, or country be, but that house, which is
elsewhere spoken of, as their proper home, and their Father's
house, and the city and country to which they properly belong,
and whither they are travelling all the while they continue in
this world, and the house, city, and country where we know
the human nature of Christ is ? This is the saints' rest ; here
their hearts are while they live ; and here their treasure is :
<s The inheritance incorruptible, and undefiled,and that fadeth
not away, that is designed for them, is reserved in heaven ;"
1 Pet. i. 4, and therefore they never can have their proper and
full rest till they come here. So that undoubtedly their souls,
when absent from their bodies (when the scriptures represent
them as in a state of perfect rest) arrive hither. Those two
saints, that left this world, to go to their rest in another
world, without dying, viz. Enoch and Elijah, went to heaven.
Elijah was seen ascending up to heaven, as Christ was. And
to the same resting place, is there all reason to think, that
those saints go, that leave the world, to go to their rest, by
death. Moses, when he died in the top of the Mount, as-
cended to the same glorious abode with Elias, who ascended
without dying. They are companions in another world ; as
they appeared together at Christ's transfiguration. They
were together at that time with Christ in the Mount, when
there was a specimen or sample of his glorification in heaven.
And doubtless they were also together afterwards, with him,
when he was, actually, fully glorified in heaven. And thither
undoubtedly it was, that the soul of Stephen ascended, when
he expired. The circumstances of his death demonstrate it,
as we have an account of it, Acts vii. 55, &c. " He, being full
of the Holy Ghost, looked up stedfastly into heaven, and saw
the glory of God, and Jesus standing on the right hand of God,
and said, behold, I see the heavens opened, and the Son of
Man (i. e. Jesus, in his human nature) standing on th

AND PRESENT WITH THE LORD. 417

hand of God. Then they cried out with a loud voice, and
stopped their ears, and ran upon him with one accord, and cast
him out of the city, and stoned him. And they stoned Ste-
phen, calling upon God, and saying, Lord Jesus, receive my
spirit." Before his death he had an extraordinary view of the
glory that his Saviour had received in heaven, not only for
himself, but for him, and all his faithful followers; that he
might be encouraged, by the hopes of this glory, cheerfully
to lay down his life for his sake. Accordingly he dies in the
hope of this, saying, " Lord Jesus, receive my spirit." By
which doubtless he meant, " receive my spirit to be with
thee, in that glory, wherein I have now seen thee, in heaven,
at the right hand of God." And thither it was that the soul
of the penitent thief on the cross ascended. Christ said to
him, " To day shalt thou be with me in paradise." Paradise
is the same with the third heaven ; as appears by 2 Cor. xii.
2, 3, 4. There that which is called the third heaven in the
2d verse, in the 4th verse is called paradise. The departed
souls of the apostles and prophets are in heaven ; as is mani-
fest from Rev. xviii. 20. " Rejoice over her, thou heaven,
and ye holy apostles and prophets."

The church of God is distinguished in scripture, from
time to time, into these two parts ; that part of it that is in
heaven, and that which is in earth ; Eph. iii. 14, 15. " Jesus
Christ, of whom the whole family in heaven and earth is nam-
ed." Col. i. 20. " And having made peace through the
blood of his cross, by him to reconcile all things to himself,
by him, I say, whether they be things in eartli or things in
heaven." Now what things in heaven are they for whom
peace has been made by the blood of Christ's cross, and who
have by him been reconciled to God, but the saints in heaven ?
In like manner we read, Eph. i. 10, of " God's gathering to-
gether in one all things in Christ, both which are in heaven,
and which are on earth, even in him." The spirits of just
men made perfect are in the same city of the living God, and
heavenly Jerusalem, with the innumerable company of an-
gels, and Jesus the Mediator of the new covenant ; as is man-
Vol. VIII. 3 D

418 ABSENT FROM THE BODY,

ifest by Heb. xii. 22, 23, 24. The church of God is often in ■
scripture called by the name Jerusalem ; and the apostle
speaks of the Jerusalem which is above, or which is in heaven,
as the mother of us all ; but if no part of the church be in
heaven, or none but Enoch and Elias, it is not likely that the
church would be called the Jerusalem which is in heaven.

II. The squls of true saints, when they leave their bodies
at death, go to be with Christ, as they go to dwell in the im-
mediate, full and constant sight or view of him.

When we are absent from our dear friends, they are out
of sight ; but when we are with them, we have the opportuni-
ty and satisfaction of seeing them. So while the saints are
in the body, and are absent from the Lord, he is in several res-
pects out of sight, 1 Pet. i. 8. " Whom having not seen, ye
love : In whom, though now ye see him not, yet believing,"
Sec. They have indeed, in this world, a spiritual sight of
Christ ; but they see through a glass darkly, and with great
interruption ; but in heaven, they see him face to face, 1 Cor.
xiii. 12. " The pure in heart are blessed ; for they shall see
God," Matth. v. 8. Their beatifical vision of God is in Christ,
who is that brightness or effulgence of God's glory, by which
his glory shines forth in heaven, to the view of saints and an-
gels there, as well as here on earth. This is the sun of right-
eousness, that is not only the light of this world, but is also
the sun that enlightens the heavenly Jerusalem; by whose
bright beams it is that the glory of God shines forth there, to
the enlightening and making happy all the glorious inhabi-
tants. " The Lamb is the light thereof ; and so the glory of
God doth lighten it," Rev. xxi. 23. None sees God the Fa-
ther immediately, who is the King eternal, immortal, invisi-
ble : Christ is the image of that invisible God, by which he is
seen by all elect creatures. The only begotten Son that is in
the bosom of the Father, he hath declared him, and manifested
him. None has ever immediately seen the Father, but the
Son; and none else sees the Father any other way, than by
the Son's revealing him. And in heaven, the spirits of just

AND PRESENT WITH THE LORD. 419

men made perfect do see him as he is. They behold his glo-
ry. They see the glory of his divine nature, consisting in all
the glory of the godhead, the beauty of all his perfections ;
his great majesty, almighty power, his infinite wisdom, holi-
ness, and grace, and they see the beauty of his glorified hu-
man nature, and the glory which the Father hath given him,
as Godman and Mediator. For this end, Christ desired that
his saints might "be with him, that they might behold his glo-
ry," John xvii. 24. And when the souls of the saints leave
their bodies, to go to be with Christ, they behold the marvel-
lous glory of that great work of his, the work of redemption,
and of the glorious way of salvation by him ; which the an-
gels desire to look into. They have a most clear view of the
unfathomable depths of the manifold wisdom and knowledge
of God ; and the most bright displays of the infinite purity
and holiness of God, that do appear in that way and work ;
and see in a imich clearer manner than the saints do here,
what is the breadth and length, and depth and height of the
grace and love of Christ, appearing in his redemption. And
as they see the unspeakable riches and glory of the attribute
of God's grace, so they most clearly behold and understand
Christ's eternal and unmeasurable dying love to them in par-
ticular. And in short, they see every thing in Christ that
tends to kindle and inflame love, and every thing that tends
lo gratify love, and every thing that tends to satisfy them :
And that in the most clear and glorious manner, without any
darkness or delusion, without any impediment or interruption.
Now the saints, while in the body, see something of Christ's
glory and love ; as we, in the dawning of the morning, see
something of the reflected light of the sun mingled with dark-
ness ; but when separated from the body, they see their glo-
rious and loving Redeemer, as we see the sun when risen,
and shewing his whole disk above the horizon, by his direct
beams, in a clear hemisphere, and with perfect day.

III. The souls of true saints, when absent from the body,
go to be with Jesus Christ, as they are brought into a mosi

420 ABSENT FROM THE BODY,

perfect conformity to, and union with him. Their spiritual
conformity is begun while they are in the body ; here behold-
ing as in a glass, the glory of the Lord, they are changed into
the same image ; but when they come to see him as he is, in
heaven, then they become like him in another manner. That
perfect sight will abolish all remains of deformity, disagree-
ment, and sinful unlikeness ; as all darkness is abolished be-
fore the full blaze of the sun's meridian light : It is impossi-
ble that the least degree of obscurity should remain before
such light ; so it is impossible the least degree of sin and spir-
itual deformity should remain, in such a view of the spiritual
beauty and glory of Christ, as the saints enjoy in heaven, when
they see that sun of righteousness without a cloud, they them-
selves shine forth as the sun, and shall be as little suns, with-
out a spot. For then is come the time when Christ presents
his saints to himself, in glorious beauty ; "not having spot, or
wrinkle, or any such thing ;" and having holiness without a
blemish. And then the saints' union with Christ is perfect-
ed. This also is begun in this world. The relative union is
both begun and perfected at once, when the soul first closes
with Christ by faith : The real union, consisting in the union
of hearts and affections, and in the vital union, is begun in
this world and perfected in the next. The union of the heart
of a believer to Christ, is begun when his heart is drawn to
Christ, by the first discovery of divine excellency, at conver-
sion ; and consequent on this drawing and closing of his heart
with Christ, is established a vital union with Christ ; where-
by the believer becomes a living branch of the true vine, liv-
ing by a communication of the sap and vital juice of the stock
and root ; and a member of Christ's mystical body, living by
a communication of spiritual and vital influences from the
head, and by a kind of participation of Christ's own life. But
while the saints ave in the body, there is much remaining dis-
tance between Christ and them : There are remainders of
alienation, and the vital union is very imperfect ; and so con-
quently is the communication of spiritual life and vital influ-
ences ; There is much between Christ and believers to keep

AND PRESENT WITH THE LORD. 421

-hem asunder, much indwelling sin, much temptation, a
world of carnal objects, to keep off the soul from Christ, and
hinder a perfect coalescence. But when the soul leaves the
body, all these clogs and hindrances shall be removed, every
separating wall shall be broken down, and every impediment
taken out of the way, and all distance shall cease ; the heart
shall be wholly and perfectly drawn, and most firmly and for
ever attached and bound to him, by a perfect view of his glo-
ry. And the vital union shall then be brought to pefecticn ;
the soul shall live perfectly in and upon Christ, being perfect-
ly filled with his spirit, and animated by his vital influences ;
living as it were, only by Christ's life, without any remainder
of spiritual death, or carnal life.

IV. Departed souls of saints are with Christ, as they en-
joy a glorious and immediate intercourse and converse with
him.

While we are present with our friends, we have opportu-
nity for that free and immediate conversation with thenij
which we cannot have in absence from them. And therefore,
by reason of the vastly more free, perfect, and immediate in-
tercourse with Christ, which the saints enjoy when absent
from the body, they are fitly represented as present with him.

The most intimate intercourse becomes that relation that-
the saints stand in to Jesus Christ ; and especially becomes
that most perfect and glorious union they shall be brought in-
to with him in heaven. They are not merely Christ's ser-
vants, but his friends. John xv. 15. His brethren and com-
panions ; Psalm exxii. 8 ; " yea, they are the spouse of
Christ." They are espoused or betrothed to Christ while in
the body ; but when they go to heaven, they enter into {he
king's palace, their mariuge with him is come, and the kin g
brings them into his chambers indeed. They then eo to
dwell with Christ constantly, to enjoy the most perfect con-
verse with him. Christ conversed in the most friendly manner
with his disciples on earth ; he admitted one of them to lean
on his bosom : But they are admitted much more fully and

422 ABSENT FROM THE BODY,

freely to converse with him in heaven Though Christ be
there in a state of glorious exaltation, reigning in the majesty
and glory of the sovereign Lord and God of heaven and earth,
angels and men ; yet this will not hinder intimacy and free-
dom of intercourse, but rather promote it. For he is thus ex-
alted, not only for himself, but for them ; he is instated in this
glory of head over all things for their sakes, that they might
be exalted and glorified ; and when they go to heaven where
he is, they are exalted and glorified with him ; and shall not
be kept at a more awful distance from Christ, but shall be ad-
mitted nearer, and to a greater intimacy. For they shall be
unspeakably more fit for it, and Christ in more fit circumstan-
ces to bestow on them this blessedness. Their seeing the
great glory of their friend and Redeemer, will not awe them
to a distance, and make them afraid of a near approach ; but
on the contrary, will most powerfully draw them near, and en-
courage and engage them to holy freedom. For they will
know that it is he that is their own Redeemer, and beloved
friend and bridegroom ; the very same that loved them with
a dying love, and redeemed them to God by his blood ; Matth.
xiv. 27. " It is I ; be not afraid." Rev. i. 17, 18. " Fear not :
....I am he that liveth, and was dead." And the nature of this
glory of Christ that they shall see, will be such as will draw
and encourage them ; for they will not only see infinite majes-
ty and greatness, but infinite grace, condescension, and mild-
ness, and gentleness and sweetness, equal to his majesty.
For he appears in heaven, not only as " the Lion of the tribe
of Judah, but as the Lamb, and the Lamb in the midst of the
throne." Rev. v. 5,6; and this Lamb in the midst of the
throne shall be their shepherd, to " feed them, and lead them
to living fountains of water," Rev. vii. 17 ; so that the sight
*if Christ's great kingly majesty will be no terror to them ;
but will only serve the more to heighten their pleasure and
surprise. When Mary was about to embrace Christ, being
lull of joy at the sight of him again alive after his crucifixion,
Christ forbids her to do it for the present ; because he was
not vet ascended, John xx. 16, 17. "Jesus saith unto hcr;

AND PRESENT WITH THE LORD. *2&

Mary. She turned herself, and saith unto him, Rabboni,
which is to say, Master. Jesus saith unto her, touch me not :
For I am not yet ascended to my Father : But go to my breth-
ren, and say unto them, I ascend unto my Father, and your
Father, and to my God and your God." As if he had said,
" This is not the time and place for that freedom your love to
me desires : That is appointed in heaven after my ascension.,
I am going thither ; and you that are my true disciples, shall,
as my brethren and companions, soon be there with me in my
glory. And then there shall be no restraint. That is the
place appointed for the most perfect expressions of compla-
cence and endearment, and full enjoyment of mutual love.'*
And accordingly the souls of departed saints with Christ in
heaven, shall have Christ as it were unbosomed unto them,
manifesting those infinite riches of love towards them, that
have been there from eternity ; and they shall be enabled to
express their love to him, in an infinitely better manner than.
ever they could while in the body. Thus they shall eat and
drink abundantly, and swim in the ocean of love, and be eter-
nally swallowed up in the infinitely bright, and infinitely mild
and sweet beams of divine love ; eternally receiving that light,
eternally full of it, and eternally compassed round with it, and
everlastingly reflecting it back again to the fountain of it.

V. The souls of the saints, when they leave their bodies
at death, go to be with Christ, as they are received to a glori-
ous fellowship with Christ in his blessedness.

As the wife is received to a joint possession of her hus-
band's estate, and as the wife of a prince partakes with him in
his princely possessions and honors ; so the church, the
spouse of Christ, when the marriage comes, and she is receiv-
ed to dwell with hirn in heaven, shall partake with him in his
glory. When Christ rose from the dead, and took possession
of eternal life ; this was not as a private person, but as the
public head of all his redeemed people. He took possession
of it for them, as well as for himself ; and " they are quicken-
edtogether with him, and raised up together." And so when

424 ABSENT FROM THE BODY,

he ascended into heaven, and was exalted to great glory their?
this also was as a public person : He took possession of heav-
en, not only for himself, but his people, as their forerunner
and head, that they might ascend also, " and sit together in
heavenly places with him," Eph. ii. 5, 6. " Christ writes up-
on them his new name," Rev. iii. 12. i. e. He makes them par-
takers of his own glory and exaltation in heaven. His new
name is that new honor and glory that the Father invested him
with, when he set him on his own right hand : As a prince,
when he advances any one to new dignity in his kingdom,
gives him a new title. Christ and his saints shall be glorified
together, Rom. viii. 17.

The saints in heaven have communion, or a joint participa-
tion with Christ in his glory and blessedness in heaven, in the
following respects more especially.

1. They partake with him in the ineffable delights he has
in heaven, in the enjoyment of his Father.

When Christ ascended into heaven, he Was received to a
glorious and peculiar joy and blessedness in the njoyment of
his Father, who, in his passion, hid his face from him ; such
an enjoyment as became the relation he stood in to the Father,
and such as was a meet reward for the great and hard service
he had performed on earth. Then " God shewed him the
path of life,, and brought him into his presence, where is ful-
ness of joy, and to sit on his right hand, where there are pleas-
ures for evermore," as is said of Christ, Psalm xvi. 1 1 . Then
the Father " made him most blessed for ever : He made him
exceeding glad with his countenance ;" as in Tsalm xxi. 6.
The saints, by virtue of their union with Christ, and being his
members, do, in some sort partake of his childlike relation to
the Father ; and so are heirs with him of his happiness in the
enjoyment of his Father; as seems to be intimated by the apos-
tle, in Gal. iv. 4 7. The spouse of Christ, by virtue of her

espousals to that only begotten Son of God, is, as it were, «.>
partaker of his filial relation to God, and becomes the king's
daughter, Psalm xlv. 13, and so partakes with her divine hus-
band in his enjoyment of his Father and her Father, his H •

AND PRESENT WITH THE LORD. 425

and her God." A promise of this seems to be implied in.
those words of Christ to Mary, John xx. 17. Thus Christ's
faithful servants "enter into the joy of their Lord," Matth xxv.
21,2"; and k' Christ's joy remains in them ;" agreeably to
those words of Christ, John xv. 1 1. Christ from eternity is, as
it were, in the bosom of the Father, as the object of his infinite
complacence. In him is the Father's eternal happiness. Be-
fore the world was, he was with the Father, in the enjoyment
of his infinite love ; and had infinite delight and blessedness in
that enjoyment ; as he declares of himself in Prov. viii. 30.
" Then 1 was by him, as one brought up with him : And I
was daily his delight, rejoicing always before him." And
when Christ ascended to the Father after his passion, he went
to him, to the enjoyment of the same glory and blessedness
in the enjoyment of his love ; agreeably to his prayer the
evening before his crucifixion, John xvii. 5. " And now, O
Father, glorify me with thine own self, with the glory I had
with thee before the world was." And in the same prayer, he
manifests it to be his will, that his true disciples shouldbe with
him in the enjoyment of that joy and glory, which he then
asked for himself ; verse 13. "That my joy might be fulfil-
led in themselves ;" verse 22. " And the glory which thou
g-avest me, I have given them." This glory of Christ, which
the saints are to enjoy with him, is that which he has in the
enjoyment of the Father's infinite love to him ; as appears by
the last words of that prayer of our Lord, verse 26. " That
the love wherewith thou hast loved me, may be in them, and I
in them." The love which the Father has to his Son is great
indeed ; the Deity does, as it were, wholly and entirely flow
out in a stream of love to Christ ; and the joy and pleasure of
Christ is proportionably great. This is the stream of Christ's
delights, the river of his infinite pleasure ; which he will
make his saints to drink of with him, agreeabiy to Psal. xxxvh
8, 9. " They shall be abundantly satisfied with the fatness of
thy house : Thou shalt make them drink of the river of thy
pleasures. For with thee is the fountain of life : In thy light
sbali we see light." The saints shall have pleasure in partak-
Vol. VIII. 3 E

423 ABSENT FROM THE BODY,

ing with Christ in his pleasure, and shall see light in hra-
light. They shall partake with Christ of the same river of-
pleasure, shall drink of the same water of life, and of the same-
new wine in Christ's Father's kingdom ; Matth. xxvi. 29,
That new wine is especially that joy and happiness that Christ-
and his true disciples shall partake of together in glory, u hich
is the purchase of Christ's blood, or the reward of his obedi-
ence unto death. Christ, at his ascension into heaven, receiv-
ed everlasting pleasures at his Father's right hand, and in the
enjoyment of his Father's love, as the reward of his own death,
or obedience unto death. But the same righteousness is
reckoned to both head and members ; and both shall have
fellowship in the same reward, each according to their dis-
tinct capacity.

That the saints in heaven have such a communion with
Christ in his j<,y, and do so partake with him in his own en-
joyment of the Father, does greatly manifest the transcendent
excellency of their happiness, and their being admitted to a
vastly higher privilege in glory than the angels.

2. The saints in heaven are received to a fellowship or
participation with Christ in the glory of that dominion to
which the Father hath exalted him.

The saints, when they ascend to heaven as Christ ascend-
ed, and are made to sit together with him in heavenly places,
and are partakers of the glory of his exaltation, arc exalted to
reign with him. They are through him made kings and
priests, and reign with him, and in him, over the same king-
dom. As the Father hath appointed unto him a kingdom, so
he has appointed to them. The Father has appointed the Son
to reign over Ins own kingdom, and the Son appoints his saints
to reign in his. The Father has given to Christ to sit with
him on his throne, and Christ gives to the saints to sit with
him on his throne, agreeably to Christ's promise, Rev. iii. 21*
Christ, as God's Son, is the heir of his kingdom, and the
saints are joint heirs with Christ ; which implies, that they
are heirs of the same inheritance, to possess the same king-
dom, in and with him, according to their capacity. Christ,-io/

AND PRESENT WITH THE LORD. 42Y

his kingdom, reigns over heaven and earth; he is appoint-
ed the heir of all things ; and so all things are the saints' ;
• whether Paul, or Apolbs, or Cephas, or the world, or life,
or death, or things present, or things to come," all are theirs;
because they are Christ's, and united to him, 1 Cor.iii. 21, 22,
23. The angels are given to Christ as a part of his domin-
ion ; they are all given to wait upon him as ministering spir-
its to him : So also they are all, even the highest and most
dignified of them, ministering spi-its, to minister to them
who are the heirs of salvation. They are Christ's angels, and
they are also their angels. Such is the saints' union with
Christ, and their interest in him, that what he possesses, they
possess, in a much more perfect and blessed manner than if
all things were given to them separately, and by themselves,
to be disposed of according to their discretion. They are
now disposed of so as, in every respect, to be most for their
blessedness, by an infinitely better discretion than their own ;
and in being disposed of by their head and husband, between
whom and them there is the most perfect union of hearts, and
so the most perfect union of wills, and who are most perfectly
each other's.

As the glorified spouse of this great King reigns with and
in him, in his dominion over the universe, so more especially
does she partake with him in the joy and glory of his reign in
his kingdom of grace ; which is more peculiarly the king-
dom that he possesses as head of the church, and is that king-
dom wherein she is more especially interested. It was espe-
cially to reign in this kingdom, that God the Father exalted
him to his throne in heaven : He set his King on his holy hill
of Zion, especially that he might reign over Zion, or over his
church, in his kingdom of grace ; and that he might be under
the best advantages to carry en the designs of his love in this
lower world. And therefore undoubtedly the saints in heaven
are partakers with Christ in the joy and glory of the advance-
ment and prosperity of his kingdom of grace on earth, and
success of his gospel here, which he looks on as the peculiar
jlory of his reign.

428 ABSENT FROM THE BODY,

The good shepherd rejoices when he finds but one sheep
that was lost ; and his friends and neighbors in heaven re-
joice with him on that occasion. That pari of the family that
is in heaven is surely not unacquainted with the affairs of
that part of the same family that is on earth. They that are
with the King and are next to him, the royal family, that
dwell in his palace, are not kept in ignorance of the affairs of
his kingdom. The saints in heaven are with the angels, the
King's ministers, by which he manages the affairs of his king-
dom, and who are continually ascending and descending from
heaven to the earth, and one or other of them daily employed
as ministering spirits to each individual member of the
church below : Besides the continual ascending of the souls
of departed saints from all parts of the militant church. On
these accounts the saints in heaven must needs be under a
thousand times greater advantage than we here, for a full view
of the state of the church on earth, and a speedy, direct, and
certain acquaintance with all its affairs in every part. And
that which gives them much greater advantage for such an
acquaintance than the things already mentioned, is their be-
ing constantly in the immediate presence of Christ, and in the
enjoyment of the most perfect intercourse with him, who is
the King who manages all these affairs, and has an absolutely
perfect knowledge of them. Christ is the head of the v. hole
glorified assembly ; they are mystically his glorified body :
And what the head sees, it sees for the information of the
whole body, according to its capacity : And what the head en-
joys, is for the joy of the whole body.

The saints, in leaving this world, and ascending to heaven,
do not go out of sight of things appertaining to Christ's king-
dom on earth ; but, on the contrary, they go out of a state of
obscurity, and ascend above the mists and clouds into the
clearest light ; to a pinnacle, in the very centre of light,
where every thing appears in clear view. They have as much
greater advantage to view the state of Christ's kingdom, and
the works ol ttie new creation here, than while they were in
this world, as a man that ascends to the top of an high moun-

AND PRESENT WITH THE LORD. 429

tain has greater advantage to view the face of the earth, than
he had while he was in a deep valley, or thick forest below,
surrounded on every side with those things that impeded and
limited his sight. Nor do they view as indifferent or uncon-
cerned spectators, any more than Christ himself is an uncon-
cerned spectator.

The happiness of the saints in heaven consists very much
in beholding the glory of God appearing in the work of re-
demption : For it is by this chiefly that God manifests his glo-
ry, the glory of his wisdom, holiness, grace, and other per-
fections, to both saints and angels ; as is apparent by many
scriptures. And therefore undoubtedly their happiness con-
sists very much in beholding the progress of this work in its
application and success, and the steps by which infinite power
and wisdom bring it to its consummation. And the saints in
heaven are under unspeakably greater advantage to take the
pleasure of beholding the progress of this work on earth than
we are that are here ; as they are under greater advantages to
see and understand the marvellous steps that Divine Wisdom
takes in all that is done, and the glorious ends he obtains, the
opposition Satan makes, and how he is baffled and overthrown.
They can better see the connexion of one event with another,
and the beautiful order of all things that come to pass in
the church in different ages that to us appear like confusion.
Nor do they only view these things, and rejoice in them, as a
glorious and beautiful sight, but as persons interested, as
Christ is interested; as possessing these things in Christ,
and reigning with him, in this kingdom. Christ's success in
his work of redemption, In bringing home souls to himself,
applying his saving benefits by his Spirit, and the advance-
ment of the kingdom of grace in the world, is the reward es-
pecially promised to him by his Father in the covenant of re-
demption, for the hard and difficult service he performed
while in the form of a servant ; as is manifest by Isai. liii.
10, 11, 12. But the saints shall be rewarded with him : They
shall partake with him in the joy of this reward ; for this obe-
dience that is thus rewarded is reckoned to them as they are

430 ABSENT FROM THE BODY,

his members, as was before observed. This was especially
the joy that was set before Christ, for the sake of which he
endured the cross and despised the shame. And his joy is
the joy of all heaven. They that are with him in heaven are
under much:the greatest advantages to partake with him in
this joy ; for they have a per feet communion with him through
■whom, and in fellowship with whom, they enjoy and possess
their whole inheritance, ail their heavenly happiness ; as
much as the whole body has ail its pleasure of music by the
ear, and all the pleasure of its food by the mouth and stomach;
and all the benefit and refreshment of the air by the lungs.
The saints while on earth pray and labor for the same thing
that Christ labored for, viz the advancement of the kingdom
of God among men, the promoting the prosperity of Zion,
and flourishing of i eiigion in this world ; and most of them
have suffered for that end as Christ did, have been made par-
takers with thtir head in his sufferings, and " filled up (as the
apostle expresses i') that which is behind of the sufferings of
Christ:" And therefore they shall partake with him of the
glory and joy of the end obtained-, Kom. viii. 17. "We are
joint heirs with Christ ; if so be that we suffer with him, that
we may be also gloiified together." 2 Tim. ii. 12. "If we
suffer -with him, we shall also reign with him." Christ, w hen
his sufferings were past, and he left the earth and ascended
into heaven, was so far from having done with his kingdom in
this world, that it was as it were but then begun : And he as-
cended for that very end, that he migt.t more fully possess
and enjoy this kingdom, that he might reign in it, and be un-
der the best advantages for it ; as much as a king ascends a
throne in order to reign over his peo, le, and receive the hon-
or and glory of his dominion. No more have the saints done
with Christ's kingdom on earth, when they leave the earth
and ascend into heaven. " Christ came (i. e. ascended) with
clouds of heaven, and came to the Ancient of days, and was
brought near before him, to the very end, that he might re-
ceive dominion, and glory, and a kingdom, that all people,
nations and languages, should serve him," Dan. vii. 13, 14.

AND PRESENT WITH THE LORD. 451

Which shall be eminently fulfilled after the ruin of Anti-
christ, which1 is especially the time of Christ's kingdom. And.
the same is the time when M the kingdom, and dominion, and
greatness of the kingdom under the whole heaven, shall be
given to the people of the saints of the Most High God ;" as
verse 27, in the same chapter. It is because they shall reign
in and with Christ, the Most High, as seems intimated in the
words that follow ; " whose kingdom is an everlasting king-
dom, and all dominions shall serve and obey him." This verse
is true, not only of the saints on earth, but also the saints in
heaven. Hence the saints in heaven, having respect to tins
time, do sing, in Rev. v. 10. " We shall reign on the earth.'*
And agreeably hereto, it is afterwards represented, that when
the forementioned time comes, the souls of them that in for-
mer ages had suffered with Christ do reign with Christ ; hav-
ing as it were given to them new life and joy, in that spiritual
blessed resurrection, which shall then be of the church of God
on earth ; and thus it is that it is said, Matth. v. 5. " The meek
(those that meekly and patiently suffer with Christ, and for
his sake) shall inherit the earth :" They shall inherit it, and
reign on earth with Christ. Christ is the heir of the world ;
and when the appointed time of his kingdom comes, his in-
heritance shall be given him, and then the meek, who are
joint heirs, shall inherit the earth. The place in the Old
Testament whence the words are taken, leads to a true inter-
pretation of them. Psal.xxxvii.il. "The meek shall in-
herit the earth, and shall delight themselves in the abundance
of peace." That there is reference in these latter words,
" The abundance of peace," to the peace and blessedness of
the latter days, we may be satisfied by comparing these words
with Psal. lxxii. 7. " In his days shall be abundance of peace,
so long as the moon endureth :" And Jer. xxxiii. 6. " I will
reveal to them the abundance of peace and truth :" Also Isai.
ii. 4....Micah iv. 3. ...Isai. xi. 6... .9 ; and many other parallel
places. The saints in heaven will be as much with Christ in
reigning over the nations, and in the glory of his dominion at
that time, as they will be with him in the honor of judging

452 ABSENT FROM THE BODY,

the world at the last day. That promise of Christ to his dis-
ciples, Matth. xix. 2b, 2y, seems to have a special respect to
the former of these. In verse 28, Christ promises to the dis-
ciples, that hereafter, " when the Son of Man shall sit on the
throne of his glory, they shall sit on twelve thrones, judging
the twelve tribes of Israel " The saints in heaven reigning
on earth in the glorious latter day, is described in language
accommodated to this promise of Christ, Rev. xx. 4. " And
I saw thrones, and they sat upon them ; and judgment was
given them. And they reigned with Christ." And the
promise in the next verse, in that xixlh of Matthew, seems to
have its fulfilment at the same time : " And every one that
hath forsaken houses, or brethren, or sisters, or fathers, or
wife, or children, or lands, for my name's sake, shall receive
an hundred fold, and shall inherit everlasting life ;" i. e. in
the time when the saints shall inherit the earth and reign on
earth, the earth, with all its blessings and good things, shall
be given in great abundance to the church, to be possessed by
the saints. This shall they receive in this present world, and
in the time to come everlasting life. The saints in heaven
shall partake with Christ in the triumph and glory of those
victories that he shall obtain in that future glorious time, over
the kings and nations of the world, that are sometimes repre-
sented by his ruling them with a rod of iron, and dashing
them in pieces as a potter's vessel. Which doubtless there
is respect to in Rev. ii. 26, 27. " He that overcometh, and
keepeth my words unto the end, to him will I give power over
the nations ; (and he shall rule them with a rod of iron ; as
the vessels of a potter shall they be broken to shivers) even
as I received of my Father." And Psal. cxlix. 5, to the end :
" Let the saints be joyful in glory : Let them sing aloud upon
their beds (i. e. in their separate state after death ; compare
Isai. lvii. 1, 2,) Let the high praises of God be in their
inouth, and a two edged sword in their hand ; to execute ven-
geance upon the Heathen, and punishments upon the people ;
to bind their kings with chains, and their nobles with fetters,
of iron, to execute upon them the judgment written: Thif

AND PRESENT WITH THE LORD. 433

honor have all the saints." Accordingly when Christ ap-
pears riding forth to his victory over Antichrist, Rev. . xix,
the hosts of heaven appear going forth with him in robes of
triumph, verse 14. And when Antichrist is destroyed, the in-
habitants of heaven, and the holy apostles and prophets, are
called upon to rejoice, chap. :viii. 20. And accordingly the
whole multitude of the inhabitants of heaven, on that occasion,
do appear to exult and praise God with exceeding joy ; chap.

xix. 1 8, and chap xi. 15: And are also represented as

greatly rejoicing on occasion of the ruin of the heathen em-
pire, in the days of Constantine ; chap. xii. 10.

And it is observable all along in the visions of that book,
the hosts of heaven appear as much concerned and interested
in the events appertaining to the kingdom of Christ here be-
low, as the saints on earth. The day of the commencement
of the church's latter day glory is eminently " the day of
Christ's espousals ; the day of the gladness of his heart, wh.en,
as the bridegroom rejoiceth over the biide, so he will- rejoice
over his church," And then will all heaven exceedingly re-
joice with him. And therefore they say at that time, Rev. xix.
T. " Let us be glad, and rejoice, and give glory to him ; for
the marriage of the Lamb is come."

Thus Abraham enjoys these things, when they come to
pass, that were of old promised to him, and that he saw before
hand, and rejoiced in. He will enjoy the fulfilment of the
promise of all the families of the earth being blessed in his
seed, when it shall be accomplished. And all the ancient pa-
triarchs, who died in faith of promises of glorious things that
should be accomplished in this world, " who had not received
the promises, but saw them afar off, and were persuaded of
them, and embraced them," do actually enjoy them when ful-
filled. David actually saw and enjoyed the fulfilment of that
promise, in its due time, which was made to him many hun-
dred years before, and was all his salvation and all his desire.
Thus Daniel shall stand in his lot at the end of the days point-
ed out by his own prophecy. Thus the saints of old that died
in faith, not having received the promises, are made perfect,

Vol. VIII. ' 3 F

434 ABSENT FROM THE BODY,

and have their faith crowned hy the hetter things accomplish*
cd in these latter days of the gospel, Heb. xi. 39, 40, which
they see and enjoy in their time.

3. The departed souls of saints have fellowship with
Christ, in his blessed and eternal employment of glorifying
the Father.

The happiness of heaven consists not only in contempla-
tion, and a mere passive enjoyment, but consists very much
in action. And particularly in actively serving and glorifying
God. This is expressly mentioned as a great part of the
blessedness of the saints in their most perfect state, Rev. xxii.
3. " And there shall be no more curse ; but the throne of
God and of the Lamb shall be in it ; and his servants shall
serve him." The angels are as a flame of fire in their ardor
and activity in God's service : The four animals, Rev. iv.
(which are generally supposed to signify the angels) are rep-
resented as continually giving pruise and glory to God, and ar«
said not to rest day nor night, verse 8. The souls of departed
saints are, doubtless, become as the angels of God in heaven
iii this respect. And Jesus Christ is the head of the whole
glorious assembly ; as in other things appertaining to their
blessed state, so in this of their praising and glorifying th 3
Father. When Christ, the night before he was crucified,
prayed for his exaltation to glory, it was that he might glorify
the Father; John xvii. 1. "These words spake Jesus, and
lift up his eyes to heaven, and said, Father, the hoir is come*
glorify thy Son, that thy Son also may glorify thee." And
this he doubtless does, now he is in heaven ; not only in ful*
filling the Father's will, in what he does as head of the church
and ruler of the universe, but also in leading the heavenly as-
sembly in their praises. When Christ instituted the Supper,
and ate and drank with his disciples at his table (giving them
therein a representation and pledge of their future feasting
with him, and drinking new wine in his heavenly Father's
kingdom) he at that time led them in their praises to God, in
that hymn that they sang. And so doubtless he leads his glc»
rifled disciples in heaven. David was the sweet psalmist of 1st

AND PRESENT WITH THE LORD. 435

r.iel, and led the great congregation of God's people in their
songs of praise. Herein, as well as in innumerable other
things, he was a type of Christ, who is often spoken of in
Scripture by the name of David. And many of the psalms
-that David penned, were songs of praise, that he, by the spirit
of prophecy, uttered in the name of Christ, as head of the
church, and leading the saints in their praises. Christ in
heaven leads the glorious assembly in their praises to God, as
JVIoses did the congregation of Israel at the Red Sea ; which
is implied in its being said, that " they sing the song of Moses
and the Lamb," Rev. xv. 2, 3. In Rev. xix. 5. John tells us,
•that " he heard a voice come out of the throne, saying, Praise
our God, all ye his servants, and ye that fear him, both small
and great." Who can it be that utters this voice out of the
throne, but the Lamb that is in the midst of the throne, calling
on the glorious assembly of saints to praise his Father and
their Father, his God and their God ? And what the conse-
quence of this voice is, we have an account in the next words ;
-" And I heard as it were the voice of a great multitude, and as
the voice of many waters, and as the voice of mighty thunder-
ings, saying Alleluia ; for the Lord God omnipotent reign*
eth."

APPLICATION.

The use that I would make of what has been said on this
subject is of exhortation. Let us all be exhorted hence
earnestly to seek after that great privilege that has been spok-
en of, that when" we are absent from the body, we may be
present with the Lord." We cannot continue always in these
-earthly tabernacles : They are very frail, and will soon decay
and fall ; and are continually liable to be overthrown by innu-
merable means : Our souls must soon leave them, and go in-
to the eternal world. O, how infinitely great will the privi-
lege and happiness of such be, who at that time shall go to be
-vith Christ in his glory, in the manner that has been repre-

436 ABSENT FROM THE BODY,

sented ! The privilege of the twelve disciples was great, in
being to constantly with Christ as his family, in his state of hu-
miliation. The privilege of those three dis^ipies was great,
who were with him indie mount of his transfiguration ; where
was exhibited to them some little semblance of nis future glo-
ry in heaven, such as they might behold in the present irail,
feeble, and sinful stale : They were greatly entertained and
delighted with what they saw ; and were fcr making taberna-
cles ro ciweil there, and return no more down the mount.
And gree-t was the privilege of Moses when he was with
Christ in Mount Sinai, and besought him to shew him his glo-
ry, and he saw his back parts as he passed by, and proclaimed
his name. But is not that privilege infinitely greater, that has
now been spoken of, the privilege of being with Christ in
heaven, where he sits on the right hand of God; in the glory of
the King and God of sngete, and of the whole universe, shin-
ing forth as the great »ight, the bright sun of that world of
glory ; there to dwell in the full, constant, and everlasting
view of his beauty and brightness ; there most freely and in-
timately to converse with him, and fully to enjoy his love, as
his friends and spouse ; there to have fellowship with him in
the infinite pleasure and joy he has in the enjoyment of his
Father ; there to sit with him on his throne, and reign with
him in the possession of all things, and partake with him in the
joy and glory of his victory over his enemies, and the advance-
ment of his kingdom in the world, and to join with him hi joy-
ful songs of praise to his Father and their Father, to his God
and their God, for ever and ever ? Is not such a privilege
worth the seeking after ?

But here, as a special enforcement of this exhortation, I
would improve that dispensation of God's holy Providence,
that is the sorrowful occasion of our coming together at this
time, viz. the death of that eminent servant of Jesus Christ,
in the work of the gospel ministry, whose funeral is this day
to be attended ; together with what was observable in him,
living and dying.

AND PRESENT WITH THE LORD. 437

In this dispensation of Providence, God puts us in mind
of our mortality, and forewarns us that the time is approach-
ing when we must be absent from the body, and " must all
appear (as the apostle observes in the next verse but one to
my text) before the judgment seat of Christ, that every one
of us may receive the things done in the body, according to
what we have done, whether it be good or bad."

And in him, whose death we are now called to consider
and improve, we have not only an instance of mortality, but
an instance of one that, being absent from the body, is present
with the Lord ; as we have all imaginable reason to conclude.
And that, whether we consider the nature of the operations
he was under, about the time whence he dates his conversion,
or the nature and course of his inward exercises from that
time forward, or his outward conversation and practice in life,
or his frame and behavior during the whole of that long space
wherein he looked death in the face.

His convictions of sin, preceding his first consolations in
Christ (as appears by a written account he has left of his in-
ward exercises and experiences) were exceeding deep and
thorough: His trouble and exercise of mind, through a
sense of guilt and misery, very great and long continued,
but yet sound and solid ; consisting in no unsteady, vio-
lent and unaccountable hurries and frights, and strange
pertubations of mind ; but arising from the most serious
consideration, and proper illumination of the conscience
to discern and consider the true state of things. And
the light let into his mind at conversion, and the influences
and exercises that his mind was subject to at that time, appear
very agreeable to reason and the gospel of Jesus Christ ; the
change very great and remarkable, without any appearance of
strong impressions on the imagination, sudden flights and
pangs of the affections, and vehement emotions in animal na-
ture ; but attended with proper intellectual views of the su-
preme glory of the divine Being, consisting in the infinite dig-
nity and beauty of the perfections of his nature, and of the
transcendent excellency of the way of salvation by Christ.

438 ABSENT FROM THE BODY,

This was about eight years ago, when he was about twenty-
one years of age.

Thus God sanctified and made meet for his use, that ves-
sel that he intended to make eminently a vessel of honor in
his house, and which he had made of large capacity, having
endowed him with very uncommon abilities and gifts of na-
ture. He was a singular instance of a ready invention, natur-
al eloquence, easy flowing expression, sprightly apprehension
quick discerning, and a very strong memory ; and yet of a
very penetrating genius, close and clear thought, and piercing
judgment. He had an exact tase : His understanding was
(if I may so express it) of a quick, strong and distinguishing
scent.

His learning was very considerable : He had a great taste
for learning ; and applied himself to his studies in so close a
manner when he was at college, that he much injured his
health ; and was obliged on that account for a while to leave
the college, throw by his studies, and return home. He was
esteemed one that excelled in learning in that society.

He had an extraordinary knowledge of men, as well as
things. Had a great insight into human nature, and excelled
most that ever I knew in a communicative faculty : He had a
peculiar talent at accommodating himself to the capacities,
tempera and circumstances, of those that he would instruct or
counsel.

He had -extraordinary gifts for the pulpit : I never had
opportunity to hear him preach, but have often heard him
pray : And 1 think his manner of addressing himself to God,
and expressing himself before him, in that duty, almost inim-
itable ; such (so far as I may judge) as I have very rarely
known equalled. He expressed himself with that exact pro-
priety and pertinency, in such significant, weighty, pungent
expressions ; with that decent appearance of sincerity, rev-
erence, and solemnity, and great distance from all affectation,
as forgetting the presence of men, and as being in the imme-
diate presence of a great and holy God, that I have scarcely
ever known paralleled. And his manner of preaching, by

ANLT PRESENT WITH THE LORD. 439

-frhat I have often heard of it from good judges, was no less
excellent ; being clear and instructive, natural, nervous,
forcible, and moving, and very searching and convincing.
He nauseated an affected noisiness, and violent boisterousness
in the pulpit ; and yet much disrelished a flat cold delivery,
when the subject of discourse, and matter delivered, requir-
ed affection and earnestness.

Not only had he excellent talents for the study and the
pulpit, but also for conversation. He was of a sociable dispo-
sition ; and was remarkably free, entertaining, and profitable*
in his ordinary discourse : And had much of a faculty of dis-
puting, defending truth and confuting error.

As he excelled in his judgment and knowledge of things
in general, so especially in divinity. He was truly, for one of
his standing, an extraordinary divine. But above all, in mat-
ters relating to experimental religion. In this, I know I
have the concurring opinion of some that have had a name
for persons of the best judgment. And according to what
ability I have to judge of things of this nature, and according
to' my opportunities, which of late have been very great, I
never knew his equal, of his age and standing, for clear, accu-
rate notions of the nature and essence of true religion, and its
distinctions from its various false appearances ; which I sup»
pose to be owing to these three things; meeting together in
him, the strength of his natural genius, and the great oppor-
tunities he had of observation of others, in various parts, both
white people and Indians ; and his own great experience.

His experiences of the hoiy influences of God's Spirit
were not only great at his first conversion, but they were so,.
In a cominued course, from that time forward ; as appears by
a record, or private journal, he kept of his daily inward exer-
cises, from the time of his conversion, until he was disabled
by the failing of his strength, a few days before his death.
The change which he looked upon as his conversion, was not
only a great change of the present views, affections, and frame
of his mind ; but was evidently the beginning of that work of
God on his heart, which God carried on, in a very wonderful

440 ABSENT FROM THE BODY, •

manner, from that time to his dying day. He greatly abhor-
red the way of such, as live on their first work, as though they
had now got through their work, and are thenceforward, by
degrees, settled in a cold, lifeless, negligent, worldly frame ;
he had an ill opinion of such persons' religion.*

Oh that the things that were seen and heard in this extra-
ordinary person, his holiness, heavenlyness, labor and selfdeni-
al in life, his so remarkable devoting himself and his all, in
heart and practice, to the glory of God, and the wonderful
frame of mind manifested, in so stedfast a manner, under the
expectation of death, and the pains and agonies that brought
it on, may excite in us all, both ministers and people, a due
sense of the greatness of the work we have to do in the world,
the excellency and amiableness of thorough religion in expe-
rience and practice, and the blessedness of the end of such,
■whose death finishes such a life, and the infinite value of their
eternal reward, when absent from the body and present with
the Lord ; and efT dually stir us up to endeavors that in the
•way of such an holy life, we may at last come to so blessed an
end Amen.

* We have omitted a few pages which follow here of this discourse,
because what the author commtinirat.es, respecting Mr Brainerd, is to be
found almost in the same words in the Memoirs ot his life, and in his Re-
flections upon it, which he afterwards published, and which the reader will
find in the third volume of this work.

SERMON XXXIH.*

God's awful Judgment in the breaking and wither-
ing of the Strong Rods of Community.

EZEKIEL xix. 12.

HER STRONG RODS WERE BROKEN AND WITHERED.

IN order to a right understanding and improving
these words, these four things must be observed and under-
stood concerning them.

1. Who she is that is here represented as having had
strong rods, viz. the Jewish community, who here, as often
elsewhere, is called the people's mother. She is here com-
pared to a vine planted in a very fruitful soil, verse 10. The
Jewish church and state is often elsewhere compared to a
vine; as Psalm lxxx. 8, 8cc. Isai. v. 2. Jer. ii. 21. Ezek.
xv. and chapter xvii. 6.

* Preached at Northampton on the Lord's day, June 26, 1748, on the
death of the Hon. John Stoddard, Esq often a member of his Majesty's
council, for many years chief justice of the court of Common pleas for the
county of Hampshire, judge of the probate of wills, and chief col nel of the
legiment, &c. who died at Boston. June 19, 1748, in the 67th year of his age.
Vol. VIII. 3 G

**2 A STRONG ROD

2. What is meant by her strong rods, viz. her wise j

and well qualified magistrates or rulers. That the rulers or
magistrates are intended is manifest by verse 11. « And she
had strong rods for the sceptres of them that bear rule.5*
And by rods that were strong, must be meant such rulers as
were well qualified for magistracy, such as had great abilities
and other qualifications fitting them for the business of rule.
They were wont to choose a rod or staff of the strongest and
hardest sort of wood that could be found, for the mace or
sceptre of a prince ; such an one only being counted fit fen
such an use ; and this generally was overlaid with gold.

It is Very remarkable that such a strong rod should grow
out of a weak vine ; but so it had been in Israel, through
God's extraordinary blessing, in times past. Though the na-
tion is spoken of here, and frequently elsewhere, as weak and
helpless in itself, and entirely dependent as a vine, that is the
weakest of all trees, that cannot support itself by its own
strength, and never stands but as it leans on, or hangs by some-
thing else that is stronger than itself ; yet God had caused
many.of her sons to be strong rods, fit for sceptres ; hehad
raised up in Israel many able and excellent princes and mag-
istrates in days past, that had done worthily in their day.

3. It should be understood and observed what is meant by
these strong rods being broken and withered, viz.. these able
and excellent rulers being removed by death : Man's dying is,
often compared in scripture to the withering of the growth of
the earth.

4. It should be observed after what manner the breaking
and withering of these strong rods is here spoken of, viz. as a
great and awful calamity, that God had brought upon that peo-
ple : It is spoken of as one of the chief effects of God's fury
and dreadful displeasure against them : " But she was pluck-
ed up in fury, she was cast down to the ground, and the east
wind dried up her fruit ; her strong rods were broken and
withered, the fire hath consumed them." The great bene-
fits she enjoyed while her strong rods remained, arc repre-
vented in the preceding verse : " And she had strong rods.

BROKEN AND WITHERED. <i?,

for the sceptres of them that bear rule, and her stature was
^exalted among the thick branches, and she appeared in her
-height with the multitude of her branches." And the terri-
ble calamities that attended the breaking and withering of her
-strong rods, are represented in the two verses next following
•the text : " And now she is planted in the wilderness, in adry
and thirsty ground. And fire is gone out of a rod of her
branches, which hath devoured her fruit. And in the conclu-
sion in the next words, is very emphatically declared the wor-
thiness of such a dispensation to be greatly lamented ; " So
that she hath no strong rod to be a sceptre to rule : This is a
lamentation, and shall be for a lamentation."

That which I therefore observe from the words of the
text, to be the subject of discourse at this time, is this,

When God by death removes from a people those in place
of public authority and rale that have been as strong rods, it
is an awful judgment of God on that people, and worthy of
great lamentation.

■In discoursing on this proposition, I would,

I. Shew what kind of rulers may fitly be called strong
rods.

II. Shew why the removal of such rulers from a people,
by death, is to be looked upon as an awful judgment of God on
that people, and is greatly to be lamented.

I. I would observe what qualifications of those who are in
public authority and rule may properly give them the denorn^
ination of strong rods.

1. One qualification of rulers whence they may properly
be denominated strong rods, is great ability for the manage-
ment of public affairs. When they that stand in place of pub-
lic authority are men of great natural abilities, when they are
men of uncommon strength of reason and largeness of under-
standing ; especially when they have remarkably a genius for
government, a peculiar turn of mind fitting them to gain an

444 A STRONG ROD

extraordinary understanding in things of that nature, giving
ability, in an especial manner, for insight into the mystcies
of government, and discerning those things wherein the pub-
lic welfare or calamity consists, and the proper means to avoid
the one and promote the Other ; an exttaordmary talent at
distinguishing what is light and just, from that vhicnis
■wrong and unequal and <o see through the false colors with
which injustice is often disguised, and unravel '.he ia^^ i ,e
arguments and cunning Bopbistiy that is often made use of to
defend iniquity ; and when they have not only great natural
abilities in tiiese respects, but whteu their abilities and talents
have been improved by stud\ , learning, obsei ration and expe-
rience ; and when by these means they have obtained great
actual knowledge ; when they have acquired great skill in
public -affairs, and things requisite to be knov n, in order lo
their wise, prudent, and effectual management; when they
have obtained a great understanding of men and things, a great
knowledge of human nature, and of the way of accommodat-
ing themselves to it, so as most effectually to influence it to
wise purposes ; when they have obtained a very extensive
knowledge of men with whom tbey are concerned in the r.tan-
agement of public affairs, either those that have a joint con-
cern in government, or those that are to be governed ; and
when they ha\e also obtained a h ;, foil and particular under-
standing of the state and circumstances of the country or peo-
ple that they have the care of, and know well their laws and
cons* itution, and what their circumstances require ; and like-
wise have a great knowledge of the people of neighbor na-
tions, states, or provinces, with whem they have occasion to
be concerned in the management of public affairs committed
to them ; these things all contribute to the rendering those
that are in authority fit to be denominated strong rods.

2. When they have not only great understandings but
largeness of heart, and a greatness and nobleness of disposition,
this is another qualification that belongs'to the character of a
strong rod.

BROKEN AND WITHERED. **

Those that are by divine Providence set in place of public
authority and rule, are called " gods, and sons of the Most
High," Psalm Ixxxii. 6. And therefore it is peculiarly unbe-
coming them to be of a mean spirit, a disposition that will ad-
mit of their doing those things that are sordid and vile ; as
when they are persons of a narrow, private spirit, that may be
found in little tricks and intrigues to promote their private in-
terest, will shamefully defile their hands, to gain a few pounds,
are not ashamed to nip and bite others, grind the faces of the
poor, and screw upon their neighbors ; and will take advan-
tage of their authority or commission to line their own pock-
ets with what is fraudulently taken or withheld from others.
When a man in authority is of such a mean spirit, it weakens
his authority, and makes him justly contemptible in the eyes
of men, and is utterly inconsistent with his being a strong
rod.

But on the contrary, it greatly establishes his authority, and
causes others to stand in awe of him, when they see him to be
a man of greatness of mind, one that abhors those things that
are mean and sordid, and not capable of a compliance with
them ; one that is of a public spirit, and not of a private nar-
row disposition ; a man of honor, and not a man of mean ar-
tifice and clandestine management, for filthy lucre, and one
that abhors trifling and impertinence, or to waste away his
time, that should be spent in the service of God, his king, or
his country, in vain amusements and diversions, and in the
pursuit of the gratifications of sensual appetites ; as God
charges the rulers in Israel, that pretended to be their great
and mighty men, with being mighty to drink wine, and men
of strength tu mingle strong drink. There does not seem to
be any reference to their being men of strong heads, and able
to bear a great deal of strong drink, as some have supposed :
There is a severe sarcasm in the words ; for the prophet is
speaking of the great men, princes, and judges in Israel (as
appears by the verse next following) which should be mighty
men, strong rods, men of eminent qualifications, excelling in
nobleness of spirit, of glorious strength and fortitude of mind;

446 A STRONG ROD

"but instead of that, they were mighty or eminent for nothing'
:but gluttony ^ncl drunkenness.

o. When those that ure in authority are endowed with
-much of a spirit of government, this is another thing that en-
tities them to the denomination of s<.rong rods. When they
not only are men of great understanding and wisdom in affairs
that appertain to government, but have also a peculiar talent
at using their knowledge] and exerting themselves in this
great and important business, according to their great under-
standing in it ; when they are men of eminent fortitude, and
are not afraid of the i tees of men, are not afraid to do the part
that properly belongs to them as rulers, though they meet
"with great opposition, and the spirits of men are greatly irri-
tated by it ; When they have a spirit of resolution and activity,
so as to keep the wheels of government in proper motion, and
to cause judgment and justice to run down as a mighty stream ;
when they have not only a gveat knowlege of government, and
the things that belong to it in the theory, but it is, as it were,
natural to them to apply the various powers and faculties with
which God has endowed them, and the knowledge they have
obtained by study ant! observation, to that business, so as to
perform it most advantageously and effectually.

4. Stability and firmness ol integrity, .fidelity, and piety, in
the exercise of authority, is another thing that greatly contrib-
utes to, and is very essential in the character of a strong rod.

When he that is in authority is not only a man of strong
reason and great discerning to know what is just, but is a man
of strict integrity anu righteousness, is firm and immoveable
in the execution of justice and judgment ; and when he is not
only a man of great ability to bear down vice and immorality,
but has a disposition agreeable to such ability ; is one that has
a strong aversion to wickedness, and is disposed to use the
power God has put into his hands to suppress it ; and is one
that not only opposes vice by his authority, but by his exam-
ple ; when he is one of inflexibly fidelity, will be faithful to
God whose minister he is, to his people for good, is immove-
able in his regard to his supreme authority, his commands and

BROKEN AND WITHERED. 44*

his glory ; and will be faithful to his king and country ; wilfe
not be induced by the many temptations that attend the busi-
ness of men in public authority, basely to betray his trust ;
will not consent to do what he thinks not to be for the public
good, for his own gain or advancement, or any private inter-
est ; is one that is well principled, and is firm in acting agree-
ably to his principles, and will not be prevailed with to do oth-
erwise through fear or favor, to follow a multitude, or to main-
tain his interest in any on whom he depends for the honor oc
profit of his place, whether it be prince or people : and is al«
so one of that strength of mind, whereby he rules his own spir-
it. These tnings do very eminently contribute to a ruler's ti-
tle to the denomination of a strong rod.

5. And lastly, It also contributes to that strength of a
man in authority by which he may be denominated a strong
rod, when he is in such circumstances as give him advantage
for the exercise of his strength, for the public good ; as his
being a person of honorable descent, uf a distinguished educa-
tion, his being a man of estate, one that is advanced in years.?,
one that has long been in authority, so that it is become, as it
were, natural for the people to pay him deference, to rever-
ence him, to be influenced and governed by him, and submit
to his authority ; his being extensively known, and much hon-
ored and regarded abroad ; his being one of a good presence?-
majesty of countenance, decency of behavior, becoming one in
authority ; of forcible speech, Sec. These things add to hia
strength, and increase his ability and advantage to serve his
generation in the place of a ruler, and therefore in some re--
spect, serve to render Mm one that is the more fitly and em-:
inentiy called a strong rod.

I now proceed,
II. To shew that when such strong rods are broken ana'
withered by death, it is an awful judgment of God on the peo-
ple that are deprived of them, and worthy of great lamen-
tation.

US A STRONG ROD

And that on two accounts,

1 . By reason of the many positive benefits and blessings to
a people that such rulers are the instruments of.

Almost all the prosperity of a public society and c'vil com-
munity does, under God, depend on their rulers. They are
like the main springs or wheels in a machine, that keep ev-
ery part in its due motion, and are in the body politic, as the
vitals in the body natural, and as the pillars and foundation in
a building. Civil rulers are called " the foundations of the
earth." Psalm lxxxii. 5, and xi. 3.

The prosperity of a people depends more on their rulers
than is commonly imagined. As they have the public socie-
ty under their care and power, so they have advantage to pro-
mote the public interest every way ; and if they are such ru-
lers as have been spoken of, they are some of the greatest bless-
ings to the public. Their influence has a tendency to pro-
mote their wealth, and cause their temporal possessions and
blessings to abound : And to promote virtue amongst them,
and so to unite them one to another in peace and mutual be-
nevolence, and make them happy in society, each one the in-
strument of his neighbor's quietness, comfort, and prosperity;
and by these means to advance their reputation and honor in
the world ; and which is much more, to promote their spirit-
ual and eternal happiness. Therefore, the wise man says,
Eccles. x. 17. " Blessed art thou, O land, when thy king is
the son of nobles."

We have a remarkable instance and evidence of the happy
and great influence of such a strong rod as has been described,
to promote the universal prosperity of a people, in the history
of the reign of Solomon, though many of the people were un-
easy under his government, and thought him too rigorous in
his administration : See 1 Kings, xii. 4. ." Judah and Israel
dwelt safely, every man under his vine and under his fig tree,
from Dan even to Bcersheba, all the days of Solomon," 1
Kings iv 25. " And he made silver to be among them as
stones for abundance," chap. x. 27. " And Judah and Israel
were many, eating and drinking and making merry." The

BROKEN AND WITHERED. 449

queen of Sheba admired, and was greatly affected with the
happiness of the people, under the government of such a
strong rod, 1 Kings, x. 8, 9. Says she, " Happy are thy men,
happy are these thy servants which stand continually before
thee, and that hear thy wisdom. Blessed be the Lord thy God
which delighted in thee, to set thee on the throne of Israel ;
because the Lord loved Israel for ever, therefore made he
thee king, to do judgment and justice."

The flourishing state of the kingdom of Judah, while
they had strong rods for the sceptres of them that bare rule, is
taken notice of in our context ; " her stature was exalted
among the thick branches, and she appeared in her height
with the multitude of her branches."

Such rulers are eminently the ministers of God to his peo-
ple for good : They are great gifts of the Most High to a
people, and blessed tokens of his favor, and vehicles of his
goodness to them, and therein images of his own Son, the
grand medium of all God's goodness to fallen mankind ; and
therefore, all of them are called, sons of the Most High. All
civil rulers, if they are as they ought to be, such strong rods
as have been described, will be like the Son of the Most High,
vehicles of good to mankind, and like him, will be as the
light of the morning, when the sun riseth, even a morning
without clouds, as the tender grass springing out of the earth,
by clear shining after rain. And therefore, when a people
are bereaved of them, they sustain an unspeakable loss, and
are the subjects of a judgment of God that is greatly to be la-
mented.

2. On account of the great calamities such rulers are a
defence from. Innumerable are the grievous and fatal ca-
lamities which public societies are exposed to in this evil
world, which they can have no defence from without order
and authority. If a people are without government, they are
like a city broken down and without walls, encompassed on
every side by enemies, and become unavoidably subject to all
manner of confusion and misery.

Vol. VIII. 3 H

450 A STRONG ROD

Government is necessary to defend communities from
miseries from within themselves ; from the prevalence of ir.<-
testine discord, mutual injustice, and violence ; the membci ?
of the society continually making a prey one of another, with-
out any defence one from another. Rulers are the heads of
union in public societies, th it, hold the parts together ; with-
out which nothing else is to be expected, than that the mem-
bers of the society will be continually divided against them-
selves, every one acting the part of an enemy to his neighbor,
everyone's hand against every man, and every man*;, hand
against him ; going on In remediless and endless broils and
jarring, until the society be utterly dissolved and broken in
pieces, and life itself, in the neighborhood of our fellow crea-
tures, becomes miserable and intolerable-.

We may see the need of government in societies by what
is visible in families, those lesser societies, of which all public
societies are constituted. How miserable would these little
societies be, if all were left to themselves, without any au-
thority or superiority in one above another, or any head of un-
ion and influence among them ? We may be convinced by
what we see of the lamentable consequences of the want of -a
proper exercise of authority and maintenance of government
in families that yet are not absolutely without all authority.
No less need is there of government in public societies, but
much morej as they are larger. A very few may possibly,
without any government, act by concert, so as to concur m
what shall be for the welfare of the whole ; but this is not to
be expected among a multitude, constituted of many thou-
sands, of a great variety of tempers and different interests.

As government is absolutely necessary, so there is a ne-
cessity of strong rods in order to it : The business being such,
as requires persons so qualified ; no other being sufficient
for, or well capable of the government of public societies:.
And therefore, those public societies are miserable, that have
not such strong rods for sceptres to rule, Eccles. x. 16. " V.'.c
to thee, O land, when thy king is a child-"

BROKEN AND WITHERED. «l

'As government, and strong rods for the exercise of it, are
accessary to preserve public societies from dreadful and fatal
calamities arising from among themselves ; so no less requi-
site are they to defend the community from foreign enemies,
As they are like the pillars of a building, so they are also like
the walls and bulwarks of a city : They are under God the
Ea.un strength of a people in the time of war, and the chief
instruments of their preservation, safety,, and rest. This is
signified in a very lively manner in the words that are used by
the Jewish community in her lamentations, to express the ex-
pectations she had from her princes. Lam. iv. 20. " The
breath of our nostrils, the anointed of the Lord, was taken in
their pits, of whom we said, under his shadow we shall live
among the Heathen." In this respect also such strong rods
are sons of the Most High, and images or resemblances of
the Son of God, viz. as they are their saviours from their ene-
mies ; as the judges that God raised up of old in Israel are
called, JNehem. ix. 27. " Therefore thou deliveredst them in-
to the hand of their enemies, who vexed them : And in the
time of their trouble when they cried unto thee, thou hcardst
them from heaven ; and according to thy manifold mercies,
thou gavest them saviours, who saved them out of the hand
of their enemies.

Thus both the prosperity and safety of a people under
God, depends on such rulers as are strong rods. While they
enjoy such blessings, they are wont to be like a vine planted
in a fruitful soil, with her stature exalted among the thick
branches, appearing in her height with the multitude of her
branches ; but when they have no strong rod to be a sceptre
to rule, they are like a vine planted in a wilderness that is ex-
posed to be plucked up, and cast down to the ground, to have
her fruit dried up with the east wind, and to have fire coming
out of her own branches to devour her fruit.

On these accounts, when a people's strong rods are brok-
en and withered, it is an awful judgment of God on that peo-
ple, and worthy of great lamentation : As when king Josiah,
(who was doubtless one of the strong rods referred to in the

452 A STRONG ROD

text) was dead, the people made great lamentation for him.
2 Chron. xxxv. 24, 25. " And they brought him to Jerusa=>
lem, and he died, and was buried in one of the sepulchres of
his fathers : And all Judah and Jerusalem mourned for Jo-
siuh. And Jeremiah lamented for Josiah, and all the singing
men and the singing women spake of Josiah in their lament-
ations to this day, and made them an ordinance in Israel :
And behold, they are written in the Lamentations."

APPLICATION.

I come now to apply these things to our own case, under
the late awful frown of Divine Providence upon us, in re-
moving by death that honorable person in public rule and
authority, an inhabitant of this town, and belonging to this
congregation and church, who died at Boston the last Lord's
day.

He was eminently a strong rod in the forementioned res-
pects. As to his natural abilities, strength of reason, great-
ness and clearness of discerning, and dtpth of penetration, he
was one of the first rank : It may be doubted whether he has
left his superior in these respects in these parts of the world.
He was a man of a truly great genius, and his genius was pe-
culiarly fitted for the understanding and managing of public
affairs.

And as his natural capacity was great, so was the knowl-
edge that he had acquired, his understanding being greatly
improved by close application of mind to those things he was
called to be concerned in, and by a very exact observation of
them, and long experience in them. He had indeed a great
insight into the nature of public societies, the mysteries of
government, and the affairs of peace and war : He had a dis-
cerning that very few have of the things wherein the public
weal consists, and what those things are that do expose pub-
lic societies, and of the proper means to avoid the latter and

BROKEN AND WITHERED. 453

promote the former. He was quick in his discerning, in that
in most cases, especially such as belonged to his proper busi-
ness, he at first sight would see further than most men when
they had done their best ; but yet he had a wonderful faculty
of improving his own thoughts by meditation, and currying
his views a greater and greater length by long and close appli-
cation of mind. He had an extraordinary ability to distin-
guish right and wrong, in the midst of intricacies and cir-
cumstances that tended to perplex and darken the case : He
was able to weigh things, as it were, in a balance, and to dis-
tinguish those things that were solid and v* eighty from those
that had only a fair shew, without substance, which he evi-
dently discovered in his accurate, clear, and plain way of stat-
ing and committing causes to a jury, from the bench (as by
others hath been observed) he wonderfully distinguished truth
from falsehood, and the most labored cases seemed always to
lie clear in his mind, his ideas properly ranged. ...and he had a
talent of communicating them to every one's understanding,
beyond almost any one, and if any were misguided, it was not
because truth and falsehood, right and wrong, were not well
distinguished.

He was probably one of the ablest politicians that ever
New England bred : He had a very uncommon insight into
human nature, and a marvellous ability to penetrate into the
particular tempers and dispositions of such as he had to deal
with, and to discern the fittest way of treating them, so as
most effectually to influence them to any good and wise pur-
pose.

And never perhaps was there a person that had a more
extensive and thorough knowledge of the state of this land,
and its public affairs, and of persons that were jointly con-
cerned with him in them : He knew this people, and their
circumstances, and what their circumstances required : He
discerned the diseases of this body, and what were the proper
remedies, as an able and masterly physician. He had a great
acquaintance with the neighboring colonies, and also the
neighbor nations on this continent, with whom we are con-

454, A STRONG ROD

oerned in our public affairs : He had a far greater knowledge
than any other person in the land, of the several nations of
Indians in these northern parts of America, their tempers,
manners, and the proper way of treating them, and was more
extensively known by them than any other person in the
country: Aid no other person in authority in this province
had such an acquaintance with the people ana country of
Canada, the land of our enemies, as he.

He was exceeding far from a disposition and forwardness
to intermeddle with other people's business; but as to what
belonged to the offices he sustained, and the important affairs
that he had the care of, he had a great understanding of what
belonged to them. I have often been surprised at the length
of his reach, and what I h-ive seen of his ability to foresee and
determine the consequences of things, even at a great dis-
tance, and quite beyond the sight of other men. He was not
wavering and unsteady in his opinion : His manner was never
t© pass a judgment rashly, but he was wont first thoroughly to
deliberate and weigh an affair ; and in this, notwithstanding
liis great abilities, he was glad to improve by the help of con-
versation and discourse with others (and often spake of the
great advantage he found by it) but when, on mature consid-
eration, he had settled his judgment, he was not easily turned
from it by false colors, and plausible pretences and appear-
ances.

And besides his knowledge of things belonging to his
particular calling as a ruler, he had also a great degree of un-
derstanding in things belonging to his general calling as a
Christian : Hd was no inconsiderable divine : He was a wise
casuist, as I know by the great help I have found from time
to time by his judgment and advice in cases of conscience,
wherein I hmv* consulted him : And indeed 1 scarce knew
the divine that I ever found more able to help and enlighten
the mind in such cases than he. And he had no small de-
gree of knowledge in things pertaining to experimental relig-
ion ; but was wont to discourse on such subjects, not only

BROKEN AND WITHERED. 45.5

with accurate doctrinal distinctions, but as one intimately and
feelingly acquainted with these things.

He was not only great in speculative knowledge, but his
knowledge was practical ; such as tended to a wise conduct
in the affairs, business, and duties of life; so as properly to
have the denomination of wisdom, and so as properly and em-
inently to invest him with the character of a wise man. And
he was not only eminently wise and prudent in his own con-
duct, but was one of the ablest and wisest counsellors of oth-
ers in any difficult affair.

The greatness and honorableness of his disposition was
answerable to the largeness of his understanding : He was
naturally of a great mind : In this respect he was truly the
son of nobles. He greatly abhorred things which were mean
and sordid, and seemed to be incapable of a compliance with
them. How far was he from trifling and impertinence in his
conversation ? How far from a busy, meddling disposition ?
How far from any sly and clandestine management to fill his
pockets with what was fraudulently withheld, or violently
squeezed from the laborer, soldier, or inferior officer ? How
far from taking advantage from his commission or authority,
or any superior power he had in his hands ; or the ignorance,
dependence, or necessities of others, to add to his own gains
with what properly belonged to them, and with what they
might justly expect as a proper reward for any of their ser-
vices ? How far was he from secretly taking bribes offered to-
induce him to favor any man in his cause, or by his power or
interest to promote his being advanced to any place of public
trust, honor, or profit ? How greatly did he abhor lying and
prevaricating ? And how immoveably stedfast was he to exact
truth ? His hatred of those things that were mean and sor-
did was so apparent and well known, that it was evident that
men dreaded to appear in any thing of that nature in his
presence.

He was a man remarkably of a public spirit, a Arue lover
of his country, and greatly abhorred the sacrificing the public
welfare to private interest.

456 A STRONG ROD

He was very eminently endowed with a spirit of govern-*5
ment. The God of nature seemed to have formed him for
government, as though he had been made on purpose, and
cast into a mould, by which he should be every way fitted for
the business of a man in public authority. Such a behavior
and conduct was natural to him as tended to maintain his au-
thority, and possess others with awe and reverence, and to en-
force and render effectual what he said and did in the exer-
cise of his authority. He did not bear the sword in vain :
He was truly a terror to evil doers. What I saw in him often
put me in mind of that saying of the wise man, Prov. xx. 8,
" The king that sitteth on the throne of judgment scattereth
away all evil with his eyes." He was one that was not afraid
of the faces of men ; and every one knew that it was in vaii;
to attempt to deter him from doing what, on mature consid-
eration, he had determined he ought to do. Every thing in
him was great, and becoming a man in his public station-
Perhaps never was there a man that appeared in New Eng-
land to whom the denomination of a great man did more prop-
erly belong.

But though he was one that was great among men, exalted
above others in abilities and greatness of mind, and in place
of rule, and feared not the faces of men, yet he feared God.
He Was strictly conscientious in his conduct, both in public
and private. I never knew the man that seemed more sted-
fastly and immoveably to act by principle, and according to/
rules and maxims, established and settled in his mind by the
dictates of his judgment and conscience : He was a man of
strict justice and fidelity : Faithfulness was eminently his
character : Some of his greatest opponents that have been ol
the contrary party to him in public affairs, yet have openly ■
acknowledged this of him, That he was a faithful man. He
was remarkably faith i'ul in his public trusts : He would not
basely betray his trust, from fear or favor : It was in vain to
expert }\ ; however men might oppose him or neglect him,
and how great soever they were : Nor would he neglect the'
public interest, wherein committed to him, for the sake of his

BROKEN AND WITHERED. 45f

Awn ease, but diligently and laboriously watched and labored
fork night and day. And he was faithful in private affairs as
well as public : He was a most faLhful friend ; faithful to any
one that in any case asked his counsel : And his fidelity might
be depended on in whatever affair he undertook for any of his
neighbors.

He was a noted instance of the virtue of temperance, un-
alterable in it, in all places, in all companies, and in the midst
of all temptations.

Though he was a man of a great spirit, yet he had a re-
markable government of his spirit ; and excelled in the gov-
ernment of his tongue. In the midst of all provocations he
met with, among the multitudes he had to deal with, and the
great multiplicity of perplexing affairs in which he was con-
cerned, and all the opposition and reproaches he was at any
time the subject of ; yet what was there that ever proceeded
out of his mouth, that his enemies could lay hold of ? No pro-
fane language, no vain-rash, unseemiy, and unchristian speech-
es. If at any time he expressed himself with great warmth
and vigor, it seemed to be from principle and determination of
his judgment, rather than from passion : When he expressed
himself strongly, and with vehemence, those that were ac-
quainted with him, and well observed him from time to time,
might evidently see it was done in consequence of thought
and judgment, weighing the circumstances and consequences
of things.

The calmness and steadiness of his behavior in private,
particularly in his family, appeared remarkable and exempla-
ry to those who had most opportunity to observe it.

He was thoroughly established in those religious princi-
ples and doctrines of the first fathers of New England, usually
called the doctrines of grace, and had a great detestation of the
opposite errors of the present fashionable divinity, as very con-
trary to the word of God, and the experience of every true
Christian. And as he was a friend to truth, so he was a friend
to vital piety and the power of godliness, and ever countenanc-
ed and favored it on all occasions.
Vol. VIII. 3 I

458 A STRONG ROD

He abhorred profaneness,and was a person of a serious and
decent spirit, and ever treated sacred things with reverence.
He was exemplary for his decent attendance on the public
worship of God. Who ever saw him irreverently and inde-
cently lolling, and laying down his head to sleep, or gazing
and staring about the meeting house in time of divine service?
And as he was able (as was before observed) to discourse very
understandingly of experimental religion, so to some persons-
with whom he was very intimate, he gave intimations suffi-
ciently plain, while conversing of these things, that they were
matters of his own experience. And some serious persons
in civil authority, that have ordinarily differed from him in
matters of government, yet on some occasional close conver-
sation with him on things of religion, have manifested an high
opinion of him as to real experimental piety.

As he was known to be a serious person, and an enemy to-
a profane or vain conversation, so he was feared on that ac-
count by great and small. When he was in the room, only
his presence was sufficient to maintain decency ; though many
were there that were accounted gentlemen and great men,
who otherwise were disposed to take a much greater freedom
in their talk and behavior, than they dared to do in his pres-
ence.

He was not unmindful of death, nor insensible of his own
frailty, nor did death come unexpected to him. For some
years past, he has spoken much to some persons of dying, and
going into the eternal world, signifying that he did not expect
to continue long here.

Added to all these things that have been mentioned to ren-
der him eminently a strong rod, he was attended with many
circumstances which tended to give him advantage for the
exerting of his strength for the public good. He was honor-
ably descended, was a man of considerable substance, had been
lon^ in authority, was extensively known and honored abroad,
was high in the esteem of the many tribes of Indians in the
neighborhood of the British colonies, and so had great influ-
ence upon them above any other man in New England ; God

BROKEN AND WITHERED. 459

-had endowed him with a comely presence, and majesty of
countenance, becoming the great qualities of his mind, and
the place in which God had set him.

In the exercise of these qualities and endowments, under
these advantages, he has been, as it were, a father to this part
of the land, on whom the' whole country had, under God, its
dependence in all its public affairs, and especially since the
beginning of the present war. How much the weight of all
the warlike concerns of the country (which above any part of
the land lies exposed to the enemy) has lain on his shoulders,
and how he has been the spring of all motion, and the doer of
every thing that has been done, and how wisely and faithfully
he has conducted these affairs, I need not inform this congre-
gation. You well know that he took care of the country as
a fatherof a family of children, not neglecting men's lives, and
making light of their blood ; but with great diligence, vigi-
lance and prudence, applying himself continually to the prop-
er means of our safety and welfare. And especially has this
his native town, where he has dwelt from his infancy, reaped
the benefit of his happy influence : His wisdom has been, un-
der God, very much our guide, and his authority our support
and strength, and he has been a great honor to Northampton,
and ornament to our church.

He continued in full capacity of usefulness while he lived;
he was indeed considerably advanced in years, but his powers
of mind were not sensibly abated, and his strength of body
was not so impaired, but that he was able to go long journeys,
in extreme heat and cold, and in a short time.

But now this " strong rod is broken and withered," and
surely the judgment of God therein is very awful, and the dis-
pensation that which may well be for a lamentation. Probably
we shall be more sensible of the worth and importance of
such a strong rod by the want of it. The awful voice of God
in this providence, is worthy to be attended to by this whole
province, and especially by the people of this county, but m
a more peculiar manner by us of this town. We have now
this testimony of the divine displeasure, added to all the other

460 A STRONG ROD, See.

dark clouds God has lately brought over us, and his awful
frowns upon us. It is a dispensation, on many accounts,
greatly calling for our humiliation and fear before God ; an
awful manifestation of his supreme, universal, and absolute
dominion, calling us to adore the divine sovereignty, and
tremble at the presence of this great God : And it is a lively-
instance of human frailty and mortality: We see how that
none are out of the reach of death, that no greatness, no au-
thority, no wisdom and sagacity, no honorableness of person
or station, no degree of valuableness and importance, exempts
from the stroke of death. This is therefore a loud and sol-
emn warning to all sorts to prepare for their departure hence.
And the memory of this person who is now gone, who was
made so great a blessing while he lived, should engage us to
shew respect and kindness to his family. This we should do
both out of respect to him and to his father, your former emi-
nent pastor, who in his day was, in a remarkable manner, a
father to this part of the land in spirituals, and especially to

this town, as this his son has been in temporals God greatly

resented it, when the children of Israel did not shew kindness
to the house of Jerubbaal that has been made an instrument of
so much good to them, Judges viii. 35. " Neither shewed they
kindness to the house of Jerubbaal, according to all the good
vhich he had shewed unto Israel."

SERMON XXXIV.*

The Nature and End of Excommunication.

l CORINTHIANS v. II.

BUT NOW I HAVE WRITTEN UNTO YOU, NOT TO KEEP COMPA-
NY, IF ANY MAN THAT IS CALLED A BROTHER BE A FOR-
NICATOR, OR COVETOUS, OR AN IDOLATER, OR A RAILER,
OR A DRUNKARD, OR AN EXTORTIONER, WITH SUCH AN
ONE, NO NOT TO EAT.

X HE church of Corinth, in primitive times, was
very famous for the gifts and graces of the Spirit of God,
as well as for the number of its members. This church was
first planted by the Apostle Paul : He was, as it were, the
spiritual father of it, who had converted its members from
Heathenism to Christianity ; as he reminds them in these
epistles ; 1 Cor. iv. 15. " For though ye have ten thousand
instructors in Christ, yet have ye not many fathers. For in
Christ Jesus I have begotten you through the gospel." We

* Preached on the occasion of the excommunication of a person, July
22, 1739-

462 THE NATURE AND END

have an account of the apostle's planting this church in the
18th chapter of Acts.

It was doubtless excellently regulated by him, when he
■was present to have an immediate inspection of its affairs. But
in his absence many corruptions and disorders crept in among
its members. Among other disorders, one of the members
had been guilty of a very heinous kind of wickedness : He
had committed incest in one of the grossest degrees of it, in
having his father's wife ; which the apostle observes was in-
famous even among the Heathens. And the church of Co-
rinth had tolerated him in it, so as notwithstanding to suffer
him to continue in their communion.

The chapter of which our text is apart, is wholly upon this
subject. The apostle reproves the church for conniving at
this wickedness, as they had done in not excommunicating
the person who had been guilty of it; and directs them speed-
ily to cast him out from among them ; thus delivering him
to Satan. He orders them to yurge out such scandalous per-
sons, as the Jews were wont to purge leaven out of their hous-
es when they kept the passover.

In the text and two foregoing verses he more particularly
explains their duty with respect to such vicious persons, and
enjoins it on them not to keep company with such. But then
shows the difference they ought to observe in their carriage
towards those who were vicious among the Heathen, who had
never joined with the church, and towards those of the same
vicious character who had been their professed brethren ; see
verse 9... .12. " I wrote unto you, not to company with forni-
cators. Yet not altogether with the fornicators of this world,
or with the covetous, or extortioners, or with idolaters ; for
then must ye needs go out of the world. But now I have
written unto you, not to keep company, if any man that is call-
ed a brother be a fornicator, or covetous, or an idolater, or a
railer, or a drunkard, or an extortioner, with such an one, no
not to eat."

In the words of the text we may observe two things, viz.
the duty, and the object.

OF EXCOMMUNICATION. 463

1. The duty enjoined, of which two things are expressed.

!. The behavior required, negatively expressed* not ta

keeji compamj.

2. The manner or degree, no no; to eat.

II. The object, who is designed by two things.

1. That he appear to be vicious; a fornicator, or cove-
tous, or an idolater, or a ruiler, or a drunkard, or an extortion-
er. We are not to understand only these particular vices,
but these, or any other gross sins, or whatever carries in it
visible wickedness. 1% is evident, that the apostle here, and
in the context, intends that we should exclude out of our com-
pany all those who are visibly wicked men. For in the fore-
going verses he expresses his meaning by this, that we should
purge out the old leaven ; and, explaining what he means by
leaven, he includes all visible wickedness; as in verse 8.
" Therefore let us keep the feast, not with old leaven, neith-
er with the leaven of malice and wickedness, but with the un-
leavened bread of sincerity and truth."

2. The other thing by which the object of this behavior
or dealing is characterised, is, that he be one that is called a
brother, or one that hath been a professed Christian, and a
member of the church.

DOCTRINE.

Those members of the visible Christian church that are
become visibly wicked, ought not to be tolerated in the church,
but should be excommunicated.

In handling this subject, I shall speak,

I. Of the nature of excommunication ;

II. Of the subject ; and,

III. Oftheendsof it.

464 THE NATURE AND END

I. I shall say something of the nature of excommunica-
tion. It is a punishment executed in the name and accord-
ing to the will of Christ, whereby a person who hath hereto-
fore enjoyed the privileges of a member of the visible church
of Christ, is cast out of the church and delivered unto Satan.

It is of the nature of a punishment inflicted : It is express-
ly called a punishment by the apostle in 2 Cor. ii 6. Speak-
ing of the excommunicated Corinthian, he says, " Sufficient
to such a man is this punishment." For though it be not de-
signed by man for the destruction of the person who is the
subject of it, but for his correction, and so is of the nature of
a castigatory punishment, at least so far as it is a punishment
inflicted by men ; yet it is in itself a great and dreadful calam-
ity, and the most severe punishment that Christ hath appoint-
ed in the visible church. Although in it the church is to seek
only the good of the person and his recovery from sin, there
appearing, upon proper trial, no reason to hope for his recov-
ery by gentler means; yet it is at God's sovereign disposal,
whether it shall issue in his humiliation and repentance, or in
his dreadful and eternal destruction ; as it always doth issue
in the one or the other.

In the definition of excommunication now given, two
things are chiefly worthy of consideration. 1. Wherein this
punishment consists. 2. By whom it is inflicted.

First. I would show wherein this punishment consists ;
and it is observable that there is in it something privative, and
something positive.

First- There is something privative in excommunica-
tion, which consists in being deprived of a benefit heretofore
enjoyed. This part of the punishment is in scripture ex-
pressed by being cast out of the church. So this punishment
in the Jewish church was called putting out of the synagogue,
John xvi. 2. The word synagogue is a word of the same sig-
nification as the word church. So this punishment in the
Christian church is called casting out of the church. The

OF EXCOMMUNICATION. 465

Apostle John, blaming Diotrephes for inflicting this punish-
ment without cause, says, 3 John v. 10. " He casteth them
out of the church."

This privative part of the punishment is sometimes ex-
pressed by the church's withdrawing from a member, 2 Thess.
iii. 6. " Now we command you, brethren, in the name of the
Lord Jesus Christ, that ye withdraw yourselves from every
brother that walketh disorderly."

The privative part of the punishment of excommunication
consists in this,, viz. in being cut off from the enjoyment of
the privileges of God's visible people. The whole world of
mankind is divided into these two sorts, those that are God's
visible people, and so are within the visible church of Christ;
and those that are without the visible church, and are of the
visible kingdom of Satan. Now it is a great privilege to be
one of the visible, people of God, to be within the visible
church of Christ, and to enjoy the benefits of such : It is
abundantly so spoken of in scripture. On the other hand,
it is very doleful to be without this visible kingdom, or to be
cut off from the privileges of it, and to be excluded, as those
who are to be treated as belonging to the visible kingdom of
Satan.

The privileges which are to be enjoyed in the visible
church of Christ, from which excommunicated persons are
to be cut off, are of these four kinds :

1. The charity of the church.

2. Brotherly society with the members of the church.

3. The fellowship of the church in worship.

4. The internal privileges of visible Christians.

1. They are cut oft from being the objects of that charity
of God's people which is due to Christian brethren. They
a,re not indeed cut oft' from all the charity of God's people, foi-

Vol. VIII. 3 K

4*6 THE NATURE AND END

all men ought to be the objects of their love. There is a love
due from the people of God even to the Heathens and others
Who are not in the visible church of Christ. Our love should
be like that of our heavenly Father, who is kind to the evil
and the good. But I speak of the brotherly charity due tc
visible saints.

Charity, as the apostle represents it, is as it were the bond
by which the several members of the church of Christ are
united together ; and therefore he calls it the bond of per-
fectness ; Col iii. 14. " Put on charity, which is the bond of
perfectness." But when a person is justly excommunicated,
it is like a physician's cutting off a diseased member from the
body ; and then the bond which before united it to the body is.
cut or broken.

A scandal is the same as a stumbling block ; and when a
member of the visible church is guilty of scandal, a stumbling
block is laid before others in two respects.

(1.) It is a dishonor to God, a bad example, and a stum»
bling block, as it is the occasion of others falling into sin.

(2.) It is a stumbling block in the way of the charity of his
fellow Christians towards the offender. As long therefore
as the scandal remains, it stumbles the charity of others :
And if it finally remains after proper endeavors to remove it,
then it breaks their charity, and so the offender is cut off from
the charity of the church.

He is cut off from the charity of the church in the follow-
ing respects :

[1.] As he is cut off from the charitable opinion and es-
teem of the church ; so that the church cannot any longer
look upon him as a Christian, and so rejects him ; therefore
excommunication is called a rejection, Tit. iii. 10. "A man
that is an heretic, after the first and second admonition, re'
ject." This implies that the church doth not approve, or
that it disapproves the person as a Christian : It cannot any
longer charitably look upon him as a saint, or fellow wor-
shipper of God, and can do no other than, on the contrary,
ssteem him an enemy of God ; and so doth openly withdraw.

OF EXCOMMUNICATION. 46Y

its charity from him, ceasing to acknowledge him as a fel°
low Christian, or fellow worshipper of God, and hencefor-
ward treating him as no more a fellow worshipper than the
Heathens.

[2.] The person excommunicated is also cut off from
that honor which is due to brethren and fellow Christians.
To be a visible Christian is an honorable character, and much
honor is due to persons of this character. But excommuni-
cated persons forfeit this honor. Christians ought not to pay-
that honor and respect to them which they pay to others ;
but should treat them as unworthy of such honor, that they
may be ashamed. Christ tells us, that they should " be unto
us as Heathen men and publicans," (Matth. xviii. 17.) which
implies a withdrawing from them that common respect and
honor which we pay to others. There doubtless, therefore,
should be a great difference between the respect that we
show such, and that which we show others : We ought to
treat them so as to let them plainly see that we do not count
them worthy of it, and so as tends to put them to shame.

[3.] They ought to be cut off from that brotherly com-
placence that is due to Christian brethren. Much love and
complacency is due to those who are visible Christians, or to
those whom we are obliged in charity to receive as saints j
and on this account, because they are visible Christians. But
this complacence excommunicated persons forfeit.

The love of benevolence or of good will is indeed still due
to them, as it is to the visibly wicked : We should still wish
well to them, and seek their good. Excommunication itself
is to be performed as an act of benevolence or good will : We
should seek their good by it ; and it is to be used as a mean
of their eternal salvation. But complacence and delight in
them as visible Christians is to be withdrawn ; and on the
contrary they are to be the objects of displacency and abhor-
rence. When they are excommunicated they are avoided
and rejected with abhorrence, as visibly and apparently wick-
ed. We are to cast them out as an unclean thing which de-
files the church of God.

468 THE NATURE AND END

In this sense the Psalmist professes an hatred of those
•who were the visible enemies of God. Psal.cxxxix. 21, 22,
'« Do I not hate them, O Lord, that hate thee ? And am I nor.
grieved with those that rise up against thee ? I hate them
with perfect hatred." Not that he hated them with an ha-
tred of malice or ill will, but with displacency and abhorrence
of their wickedness. In this respect we ought to be the chil-
dren of our Father who is in heaven, who, though he loves
many wicked men with a love of benevolence, yet cannot love
them with a love of complacence. Thus excommunicated
persons are cut off from the charity of the church.

2. They are cut off from the society which Christians
have together as brethren. I speak now of the common soci-
ety which Christian brethren have together. Thus we are
commanded to iviihdravj from such ; 2 Thess. iii. 6. To
avoid them ; Rom. xvi. 17. To have no company with them ;
2 Thess. iii. 14. And to treat them as Heathens and publicans ;
Matth. xviii. 17. The people of God are not only to avoid
society with visibly wicked men in sacred things ; but when
excommunicated, as much as may be to avoid and withdraw
from them as to that common society which is proper to sub-
sist among Christians.

Not that they should avoid speaking to them on any occa-
sion. All manner and all degrees of society are not forbid-
den ; but all unnecessary society, all such society as holds
forth complacence in them, or such as is wont to be among
those that delight in the company of one another. We
should not associate ourselves with them so as to make them
our companions. Yea there ought to be such an avoiding
of their company as shall show great dislike, or such as
there is wont to be between persons who very much dislike
each other.

Particularly, we are forbidden such a degree of society, or
appearance of associating ourselves with them, as there is in
making them our guests at our tables, or in being their guests
at their tables ; as is manifest in the text, where we are com-
manded to have no company with them, no not to eat. That

6P EXCOMMUNICATION. 469

tfiis respects not eating with them at the Lord's Supper, but
a common eating, is evident by two things.

(1.) It is evident by the words, that this eating here for-
bidden, is one of the lowest degrees of keeping company,
which are forbidden. Keep no company with such an one,
saith the apostle, no not to eat. : As much as to say, no not in
so low a degree as to eat with him. But this would be a ri-
diculous sort of language for eating with him at the Lord's
Supper, which is the very highest degree of visible Christian
communion. Who can suppose that the apostle would speak
such nonsense as this, Take heed and have no company with
a man, no not so much as in the highest degree of commun-
ion that you can have.

(2.) The apostle mentions this eating as a way of keeping
company which they might not hold with an excommunicat-
ed brother, which however they might hold with the Hea-
then. He tells them, not to keep company with fornicators ;
then he informs them, he means not with the fornicators of
this world, that is, the Heathens ; but, saith he, " if any man
that is called a brother be a fornicator, Sec. with such an one
keep no company, no not to eat" This makes it most appa-
rent, that the apostle doth not mean eating at the Lord's ta-
ble ; for so they might not keep company with the fornica-
tors of the Heathens any more than with an excommunicated
person.

Here naturally arise two questions.

Question 1. How fur are the church to treat excommu-
nicated persons as they would treat the Heathens, or those
who never have been of the visible church ? I answer, they
are to treat them as Heathens, excepting in these two things,
in which there is a difference to be observed.

(1.) They are to have a greater concern for their welfare
still than if they had never been brethren, and therefore ought
to take more pains, by admonitions and otherwise, to reclaim
and save them, than they arc obliged to take towards those
who have been always Heathens. This seems manifest by

4fO THE NATURE AND END

that of the apostle, 2 Thess. iii. 14, 15. " And if any nun
obey not our word by this epistle, note that man, and have no
company with him, that he may be ashamed. Yet count him
not as an enemy, but admonish him as a brother." The con-
sideration that he hath been a brother heretofore, and that we
have not so finally cast him off from that relation, but that we
are still hoping and using means for his recovery, obliges us
to concern ourselves more for the good of his soul than for
those with whom we never had any such connexion ; and so
to pray for him, and to take pains with him by admonishing
him.

The very reason of the thing shows the same. For this
very ordinance of excommunication is used for this end, that
we may thereby obtain the good of the person excommunicat-
ed. And surely we should be more concerned for the good
of those who have been our brethren, and who are now under
the operation of means used by us for their good, than for
those with whom we never had any special connexion. Thus
there should be more of the love of benevolence exercised
towards persons excommunicated, than towards those who
never were members of the church.

But then,

(2.) On the other hand, as to what relates to the love of
complacence, they ought to be treated with greater displa-
cency and disrespect than the Heathen. This is plain by the
text and context. For the apostle plainly doth not require of
us to avoid the company of the Heathen, or the fornicators of
the world, but doth expressly require us to avoid the company
of any brother who shall be guilty of any of the vices pointed
out in the text, or any other like vice, and therefore be ex-
communicated.

This is also plain by the reason of the thing. For those
who have once been visible Christians and have apostatized
and cast off that visibility, deserve to be treated with more
abhorrence than those who have never made any pretensions
to Christianity. The sin of such in apostatizing from their

OF EXCOMMUNICATION. 471

profession is more aggravated than the sin of those who never
made any profession. They far more dishonor religion,
and are much more abhorred of God. Therefore when
Christ says, Matth. xviii. 17. "Let him be unto thee as an
Heathen man and a publican," it is not meant that we should
treat an excommunicated brother as Christians ought to treat
Heathens and publicans ; for they might eat with them, as
Christ himself did ; and the apostle gives leave to eat with
such, 1 Cor. x. 27 ; and in the context gives leave to keep
company with such ; yet forbids to eat with an excommuni-
cated person.

Christ's meaning must be, that we should treat an excom-
municated person, as the Jews were wont to treat the Hea-
thens and publicans ; and as the disciples had been always
taught among the Jews, and brought up, and used to treat
them. They would by no means eat with publicans and sin-
ners ; they would not eat with the Gentiles, or with the Sa-
maritans. Therefore Peter durst not eat with the Gentiles
when the Jews were present ; Gal. ii. 12.

Question 2. What kindness and respect may and ought
to be shown to such persons ?

(1.) There are some things by which the members of
the church are obliged to show kindness to them ; and these
things are chiefly two, to pray for them, and to admonish
them.

(2.) The common duties and offices of humanity ought to
be performed towards them ; such as relieving them when
they are sick, or under any other distress ; allowing them
those benefits of human society, and that help, which are
needful for the support and defence of their lives and prop-
erty.

(3.) The duties of natural and civil relations are still to be
performed towards them. Excommunication doth not re-
lease children from the obligation of duty to their parents,
nor parents from parental affection and care towards their
children. Nor are husbands and wives released from the

THE NATURE AND END

duties proper to their relation. And so of all other less rela*
lions, whether natural, domestic, or civil.

3. They are cut off from the fellowship of the worship ct
the Christian church. The true notion of the visible church
of Christ, is that part of mankind, which, as his people, is
united in his worship, or which agrees in upholding his ap-
pointed worship. And the notion of a particular visible
church of Christ, is a particular society of worshippers, or
of visible saints, united for the social worship of God accord-
ing to his institutions or ordinances. One great and main
privilege then, which the members of such a church enjoy, is
fellowship in the worship which God hath appointed in his
church. But they that are excommunicated are cut off from
this privilege, they have no fellowship, no communion with
the people of God in any part of their worship : They can
have no fellowship with them in baptism, or the Lord's Sup-
per, or in the prayers which they offer up, or in the praise's
which they sing.

He that is the mouth of the worshipping congregation in
offering up public prayers, is not the mouth of those who are
excommunicated : He is the mouth only of the worshipping
society; but they are cast out of that society. The church
may and ought to pray for such ; but they cannot have fellow-
ship with such in prayer. The minister, when speaking in
prayer, ought to pray for those that are shut out of the society
of Gcd's visible servants or worshippers ; but he doth not
speak in their name : He speaks only in the name of the unit-
ed society of visible saints or worshippers. If the people of
God were to put up prayers in their name, it would imply a
receiving of them into charity, or that they charitably looked
upon them, and received them as the servants or worshippers
of God. But, as was observed before, excommunicated per*
sons arc in this respect cast out of the charity of the church,
and the church hath no longer charity for them, as the ser-
vants or worshippers of Cod ; %nt looks upon them as wicked
men and enemies of God, and treats them as si:

OF EXCOMMUNICATION. 473

So when a congregation of visible saints join in singing
the praises of God, as the Psalmist says, Psalm xxxiv. 3.
" Let us extol his name together ;" they do it only as joining
with those that are in their charity to be looked upon as fel-
low servants and fellow worshippers of God. They do it not
as joining with Heathens ; nor do the people of God say to
the open enemies of God, remaining such, « Come let us ex-
tol his name together ;" but they say it to their brethren ia
God's service. If we ought not to join with excommunicated
persons in familiar society, much less ought we to hold fel-
lowship with them in solemn worship.

4. There are privileges of a more internal nature, which
those who are members of the visible church enjoy, from,
which excommunicated persons are cut off. They being
God's covenant people, are in the way of covenant blessings ;
and therefore have more encouragement to come to God by
prayer for any mercy they need. The visible church is the
people among whom God hath set his tabernacle, and among
whom he is wont to bestow his blessings. But they that are
excommunicated are in a sense cast out of God's sight, or
from God's face, into a land of banishment, as Cain was ; Gen,
iv. 14, 16. They are not in the way of those smiles of Prov-
idence, those tokens of God's favor, and that light of God's
countenance, which those who are within are in the way of.
Nor, as they are cast out from among God's covenant people,
have they the divine covenant to plead, as the members of the
church have.

Thus far I have considered the privative part of the pun-
ishment of excommunication.

I now proceed,

Secondly, To the positive part, which is expressed by-
being delivered to Satan, in verse 5, of the context. By which
two things seem to be signified.

1. A being delivered over to the calamities to which they
are subject who belong to the visible kingdom of the devil.
As they who are excommunicated are thrust out from among

Vol. VIII. 3 I,

474 THE NATURE AND END

the visible people of God ; so doubtless they arc to be lookec8'1
upon, in most respects at least, as being in the miserable, de-
plorable circumstances in which those are who are under the.
visible tyranny of the devil, as the Heathens are. And in ma-
ny respects they, doubtless, suffer the cruel tyranny of the dev-
il, in a manner agreeable to the condition they are in, being
cast out into his visible kingdom.

2. It is reasonable to suppose that God is wont to make
the devil the instrument of those peculiar, severe chastise-
ments which their apostacy deserves. As they deserve more
severe chastisement than the Heathens, and are delivered to
Satan for the destruction of the flesh ; so we may well sup-
pose, either that God is wont to let Satan loose, sorely to mo-
lest them outwardly or inwardly, and by such severe means to
destroy the flesh, and to humble them ; or that he suffers the
devil to take possession of them, dreadfully to harden them,
and so to destroy them for ever. For although what men are
to aim at, is only the destruction of the flesh ; yet whether it
shall prove the destruction of the flesh, or the eternal and
more dreadful destruction of them, is at God's sovereign dis-
posal So much for the nature of excommunication.

Secondly. I come to show by whom this punishment i&
to be looked on as being inflicted.

h When it is regularly and duly inflicted, it is to be look-
ed upon- as done by Christ himself. That is imported in the
definition, that it is according to his will, and to the directions,
given in his word. And therefore he is to be looked upon as
principal in it, and we ought to esteem it to be as really an<i
truly from him, as if he were on earth, and personally inflict-
ed it.

2. As it is inflicted by men, it is only done ministerially.
They do not act of themselves in this, any more than in
preaching the word. When the word is preached, it is the
word of Christ which is spoken, as the speaker speaks in the
name of Christ, as his ambassador. So, when a church ex-
communicates a member, the church acts in the name o£

OF EXCOMMUNICATION. 475

"Christ, and by his authority, not by its own. It is governed by
his will, not by its own. Indeed it is only a particular appli-
cation of the word of Christ.

Therefore it is promised, that when it is duly done, it shall
be confirmed in heaven; i. e. Christ will confi rm it, by ac-
knowledging it to be his own act ; and he will, in his future
providence, have regard to what is done thus as done by him-
self : He will look on the person, and treat him as cast out
and delivered to Satan by himself ; and if he repent not, will
for ever reject and damn him : Matth. xviii. 18. " Verily I
eay unto you, Whatsoever ye shall bind on earth, shall be
bound in heaven ;" John xx. 23. " Whose soever sins ye re-
tain, they are retained."

I shall now, as was proposed,

II. Endeavor to show who are the proper subjects of ex-
communication. They are those members of the church
who are now become visibly wicked. Visibly wicked persons
ought not to be tolerated in the church, but should be cast out,
as the very name and nature of the visible church show,
which is a society of visible saints, or visibly holy persons.
When any of those visible saints become visibly wicked men,
they ought to be cast out of the church. Now, the members
of the church become visibly wicked by these two things :

1 . By gross sin. Saints may be guilty of other sins, and
very often are, without throwing any just stumbling block in
the way of public charity, or of the charity of their Christian
brethren. The common failures of humanity, and the daily
short comings of the best of men, do not ordinarily stumble
the charity of their brethren ; but when they fall into any
gross sin, this effect follows ; for we naturally argue, that he
■who hath committed some gross sin hath doubtless much
more practised less and more secret sins ; and so we doubt
concerning the soundness and sincerity of his heart. There-
fore all those who commit any gross sin, as they stumble the
charity of their brethren, are proper subjects of discipline ;

476 THE NATURE AND END

and unless they confess their sin, and manifest their repent-
ance, are proper subjects of excommunication.

This leads me to say,

2. That the members of the church do especially become
visibly wicked, when they remain impenitent in their sins,
after proper means used to reclaim them. Merely being
guilty of gross sin, is a stumbling block to charity, unless re-
pentance immediately succeed ; but especially when the
guilty person remains obstinate and contumacious ; in such
a case he is most clearly a visibly wicked person, and therefore
to be dealt with as such ; to be cast out into the wicked world,
the kingdom of Satan, where he appears to belong.

Nor is contumacy in gross sins only a sufficient ground of
excommunication. In the text the apostle commands us to
inflict this censure, not only on those who are guilty of the
gross sins of fornication, idolatry, and drunkenness, but also
on those who are guilty of covetousness, railing, and extor-
tion, which, at least in some degrees of them, are generally
esteemed no very heinous crimes. And in Rom. xvi. 17, the
san^e apostle commands the church to excommunicate "them
who cause divisions and offences, contrary to the doctrine
they had learned ;" and in 2 Thes. iii. 14, to excommunicate
every one who should " not obey his word by that epistle.'*
Now, according to these precepts, every one who doth not ob-
serve the doctrine of the apostles, and their word contained
in their epistles, and so, by parity of reason, the divine in-
structions contained in the other parts of scripture, is to be ex-
communicated, provided he continue impenitent and contu-
macious. So that contumacy and impenitence in any real and
manifest sin whatsoever, deserve excommunication.

III. I come at length to speak of the ends of this ecclesi-
astical censure. The special ends of it are these three.

1. That the church may be be kept pure, and the ordinan-
ces of God not be defiled. This end is mentioned in the con-
text, verse 6, Sec. " Know ye not that a little leaven leaven-

OF EXCOMMUNICATION. 477

cth the whole lump ? Purge out therefore the old leaven, that
ye may be a new lump, as ye are unleavened. Therefore let
us keep the feast, not with old leaven, neither with the leaven
of malice and wickedness, but with the unleavened bread of
sincerity and truth/'

When the church and the ordinances of God are defiled by
the tolei^ation of wicked men in the church, God the Father,
Jesus Christ the head and founder of the church, the religion
of the gospel, and the church itself, are dishonored and expos-
ed to contempt.

That the other members themselves may not be defiled,
it is necessary that they bear a testimony against sin, by cen-
suring it whenever it appears among them, especially in the
grosser acts of wickedness. If they neglect so to do, they
contract guilt by the very neglect ; and not only so, but they
expose themselves to learn the same vices which they tolerate
in others ; for " a little leaven leaveneth the whole lump."
Hence that earnest caution of the apostle, Heb.xii. 15. " look-
ing diligently, lest any man fail of the grace of God j lest any
root of bitterness springing up, trouble you, and thereby many

BE DEFILED."

2. That others may be deterred from wickedness. As the
neglect of proper censure with respect to visibly wicked
church members, tends to lead and encourage others to com-
mit the same wickedness ; so the infliction of proper censure
tends to restrain others, not only from the same wickedness
but from sin in general. This, therefore, is repeatedly men-
tioned as one end of the punishments appointed to be inflicted
by the law of Moses : Deut. xiii. 11." And all Israel shall
hear, and fear, and shall do no more such wickedness as this is
among you."

3. That the persons themselves may be reclaimed, and
that their souls may be saved. When other more gentle
means have been used in vain, then it is the duty of the church
to use this, which is more severe, in order to bring them to
conviction, shame, and humiliation ; and that, by being re-
jected and avoided by the church, and treated with disrespect5

4T8 THE NATURE AND END

they may be convinced how they deserve to be forever disown-
ed of God ; that by being delivered unto Satan, they may
learn how they deserve for ever to be delivered up to him ;
that by his being made the instrument of their chastisement,
they may learn how they deserve to be tormented by him,
without any rest day or night, for ever and ever.

This with the counsels and admonitions by which it is to
be followed, is the last mean that the church is to use, in order
to reclaim those members which are become visibly wicked.
If this be ineffectual, what is next to be expected, is dcstruc-
tion without remedy.

APPLICATION.

I shall apply this subject in a brief use of exhortation to
this church, to maintain strictly the proper discipline of the
gospel in general, and particularly that part of it which con-
sists in excommunication. To this end I shall just suggest
to you the following motives.

1. That if you tolerate visible wickedness in your mem-
bers, you will greatly dishonor God, our Lord Jesus Christ,
the religion which you profess, the church in general, and
yourselves in particular. As those members of the church
that practise wickedness themselves, bring dishonor tipon all
these, so do those who tolerate them in it. The language of
it is, that God doth not require holiness in his servants ; that
Christ doth not require it in his disciples ; that the religion of
the gospel is not an holy religion ; that the church is not a
body of holy servants of God ; and that this church in particu-
lar, hath no regard to holiness or true virtue.

2. Your own good loudly calls you to the same thing.
From what hath been already said, you see how liable you, as
individuals, will be to catch the contagion, which is easily com-
municated by reason of the natural depravity, in a degree at
Jeast, remaining in the best of men.

OF EXCOMMUNICATION. 479

Beside, if strict discipline be maintained among you, k
will not only tend to prevent the spread of wickedness, but to
make you more fruitful in holiness. If you know that the
eyes of your brethren observe all your conduct, it will not only
make you more guarded against sin, but more careful w t&
maintain good works," and to abound in «« the fruits of the
spirit." Thus you will have more abundant joy and peace in.
believing.

3. The good of those who are without should be another
motive. What the apostle saith with reference to another
subject, in 1 Cor. xiv. 24, 25. is perfectly applicable to the case
before us : " But if all prophesy, and there come in one that
believeth not, or one unlearned, he is convinced of all, he is
judged of all ; and thus are the secrets of his heart made
manifest ; and so falling down on his face he will worship
God, and report that God is in you of a truth." If strict dis-
cipline, and thereby strict morals, were maintained in the
church, it would, in all probability, be one of the most power-
ful means of conviction and conversion towards those who are
without.

4. Benevolence towards your offending brethren them-
selves calls upon you to maintain discipline in all its parts,
Surely, if we love our brethren, it will grieve us to see them
wandering from the path of truth and duty ; and in proportion
as our compassion is moved, shall we be disposed to use all
proper means to reclaim and bring them back to the right way.
Now, the rules of discipline contained in the gospel are the
most proper, and best adapted to this end, that infinite wisdom
itself could devise. Even excommunication is instituted for
this very end, the destruction of the fleshy and the salvatio?i of
the spirit. If, therefore, we have any love to our offending
and erring brethren, it becomes us to manifest it, in executing
strictly the rules of gospel discipline, and even excommuni-
cation itself, whenever it is necessary.

5. But the absolute authority of Christ ought to be suffi-
cient in this case, if there were no other motive. Our text is
only one of many passages in the scripture, wherein strict dis-

48© THE NATURE AND END, Sec.

cipline is expressly commanded, and peremptorily enjoined.
Now, how can you be the true disciples of Christ, if you live
in the neglect of these plain positive commands ? " If ye love
me," saith Christ, " keep my commandments ;" and, " Ye
are my friends, if ye do whatsoever I have commanded you."
But, " He that loveth me not, keepeth not my sayings."
" And why call ye me Lord, Lord, and do not the things which
I say ?" If you strictly follow the rules of discipline institut-
ed by Christ, you have reason to hope for his blessing ; for he
is wont to bless his own institutions, and to smile upon the
means of grace which he hath appointed.

SERMON XXXV.*

The Sin of Theft and of Injustice.

EXODUS xx. 15.

THOU SHALT NOT STEAL.

J. HIS you all know is one of the ten command-
ments which constitute a summary of man's duty, as revealed
by God. God made many revelations to the children of Israel
in the wilderness by Moses : But this made in the ten com-
mandments is the chief. Most of those other revelations,
which God made to that people, contained ceremonial or judi-
cial laws ; but this contains the moral law. The most of
those other laws respected the Jewish nation ; but here is a
summary of the laws that are binding on all mankind. Those
were to last till Christ should come, and have set up the Christ-
ian church ; these are of perpetual obligation, and last to the
end of the world. God every where, by Moses and the
prophets, manifests a far greater regard to the duties of these
commands, than to any of the rites of the ceremonial law.

* Dated July, 1740.
Vol. VIII. 3 M

482 THE SIN OF THEFT

These commands were the first commands that were giv-
en forth at Mount Sinai, before any of the precepts of the cer-
emonial or judicial laws. They were delivered by a greav.
voice out of the midst of fire, which made all the people in
the camp tremble, and afterwards were engraven on the ta-
bles of stone, and laid up in the ark : The fiyst table contain-
ing the four first commandments, which teach our duty to
God ; the second table containing the six last, which teach
our duty to man. The sum of the duties of the first table is
contained in that which Christ says is the first and great com-
mandment of the law ; Matth. xxii. 37. " Thou shalt love
the Lord thy God with all thy heart, and with all thy soul, and
with all thy mind." The sum- of what is required in the sec-
ond table, is what Christ calls the second command, like unto
Ihe first ; verse 39." The second is like unto it, Thou shalt
love thy neighbor as thyself V

Of the commands of this second table of the law, the first.,
which is the fifth of the ten, refers to that respect and honor
which is due to our neighbor ; the second respects his life ;
the third his chastity ; the fourth his estate ; the fifth his
good name ; the sixth and last respects his possessions and
enjoyments in general. It is that command which respects
our neighbor's estate, and which is the fourth command of
the second table, and the eighth of the whole decalogue, on
which I am to insist at this time.

Here I shall not raise any doctrine from the words, as the
subject of my discourse, but shall make the command itself,
as the words of it lie befote us in the decalogue, my subject.
And that I may treat of this command in a manner as brief as
•may be, I shall not stand to show, first, what duties are re-
quired by the command, and then what sins arc forbidden in
it : But as the words of the commandment are in the form of
a prohibition, forbidding a certain kind of sin ; so I shall han-
dle them, by considering particularly what it is that this com-
mand forbids. The sin that is forbidden in this command, is
called stealing ; yet we cannot reasonably understand it only*

AND OF INJUSTICE. -48^

■cf mat act, which in tiie more ordinary and strict sense of the
word, is called stealing.

But the iniquity which this command forbids, maybe
•summarily expressed thus :

An unjust usurftirig of our neighbor's firofievty, without his
consent.

So much is doubtless comprehended in the text; yet this
comprehends much more than is implied in the ordinary use
of the word, stealing; which is only a secret taking of that
•which is another's, from his possession, without either his
consent or knowledge. But the ten commands are not to be
limited to the strictest sense of the words, but are to be un-
derstood in such a latitude, as to include all things that are of
that nature or kind. Hence Christ reproves the Pharisees'
interpretation of the sixth command, Matth. v. 21, 22 ; and
also their interpretation of the seventh command ; see ver.
27, 28 ; by which it appears that the commands are not to be
understood as forbidding only these individual sins, which arc
expressly mentioned, in the strictest sense of the express-
ions ; but all other things of the same nature or kind.

Therefore undoubtedly what is forbidden in this command
is not »nly that private robbing of our neighbor, which is
called stealing in the strictest sense of the expression ; but
all unjust usurpation of our neighbor's propeuy. Here it
may be observed, that an unjust usurpation of our neigh~
bor's property is twofold ; it muy be,

(1.) Either by withholding what is our neighbor's, or,

(2.) By taking it from him.

First, It consists in an unjust withholding of what is our
neighbor's. There are many ways in which persons may un-
justly usurp their neighbor's property, by withholding what

484 THE SIN OF THEFT

is his due ; but I shall particularize at this time only two
things.

1. The unfaithfulness of men in not fulfilling their en-
gagements. Ordinarily when men promise any thing to
their neighbor, or enter into engagements by undertaking
any business with which their neighbor entrusts them, their
engagements invest their neighbor with a right to that which
is engaged ; so that if they withhold it, they usurp that which
belongs to their neighbor. So it is, when men break their
promises, because they find them to be inconvenient, and they
cannot fulfil them without difficulty and trouble ; or merely
because they have altered their minds since they promised.
They think they have not consulted their own interest in the
promise which they have m^de, and that if they had consider-
ed the matter as much before they promised as they have
since, they should not have promised. Therefore they take
the liberty to set their own promises aside. Besides, some-
times persons violate this command, by neglecting to fulfil
their engagements, through a careless, negligent spirit.

They violate this command, in withholding what belongs
to their neighbor, when they are not faithful in any business
which they have undertaken to do for their neighbor. If
their neighbor have hired them to labor for him for a certain
time, and they be not careful well to husband the time ; if
they be hired to day's labor, and be not careful to improve the
day, as they have reason to think that he who hired them just-
ly expected of them ; or if they be hired to accomplish such
a piece of work, and be not careful to do it well, but do it
slightly, do it not as if it were for themselves, or as they
would have others do for them, when they in like manner
betrust them with any business of theirs ; or if they be en-
trusted with any particular affair, which they undertake, but
use not that care, contrivance, and diligence, to manage it so
as will be to the advantage of him who entrusts them, and as
they would manage it, or would insist that it should be man-
aged, if the affair were their own : In all these cases they un*
Justly withhold what belongs to their neighbor.

AND OF INJUSTICE. 485

2. Another way in which men unjustly withhold whatia
their neighbors, is, in neglecting to fiay their debts. Some-
times this happens, because they run so far into debt that
they cannot reasonably hope to be able to pay their debts ;
and this they do, either through pride and affectation of living
above their circumstances ; or through a grasping, covetous
disposition, or some other corrupt principle. Sometimes
they neglect to pay their debts from carelessness of spirit
about it, little concerning themselves whether they are paid
or not, taking no care to go to their creditor, or to send to
him ; and if they see him from time to time, they say nothing
about their debts.

Sometimes they neglect to pay their debts, because it
would put them to some inconvenience. The reason why
they do it not, is not because they cannot do it, but because
they cannot do it so conveniently as they desire ; and so they
rather choose to put their creditor to inconvenience by being
without what properly belongs to him, than to put them-
selves to inconvenience by being without what doth not be-
long to them, and what they have no right to detain. In
any of these cases they unjustly usurp the property of their
neighbor.

Sometimes persons have that by them with which they
could pay their debts if they would ; but they want to lay out
their money for something else, to buy gay clothing for their
children, or to advance their estates, or for some such end.
They have other designs in hand, which must fail, if they pay
their debts. When men thus withhold what is due, they un-
justly usurp what is not their own. Sometimes they neglect*
to pay their debts, and their excuse for it is, that their creditor
doth not need it ; that he hath a plentiful estate, and can well
bear to lie out of his money. But if the creditor be ever so
rich, that gives no right to the debtor to withhold from him
that which belongs to him. If it be due, it ought to be paid ;
for that is the very notion of its being due. It is no more
lawful to withhold from a man what is his due, without his
consent, because he is rich and able to do without it, than it is

486 THE SIN OF THEFT

lawful to steal from a man because he is rich, and able to hear
the loss.

Secondly, The second way wherein men usurp their
neighbor's property is, by unjustly taking it from him.

The principal ways of doing this seem to be these four,
by negligence, by fraud, by violence, or by stealing, strictly
so called.

1 . The first way of unjustly depriving our neighbor of that
which is his, is by negligence, by carelessly neglecting- that
which is expected by neighbors, one of another, and is neces-
sary to prevent our neighbor's suffering in his estate by us,
or by any thing that is our's ; and necessary in order that
neighbors may live one by another, without suffering in their
lawful interests, rights and possessions, one by another.

For instance, when proper care is not taken by men to
prevent their neighbor's suffering in the produce of his fields
or inclosures, from their cattle, or other brute creatures ;
which may be either through negligence with regard to their
creatures themselves, in keeping those that are unruly, and
giving them their liberty, though they know that they are not
fit to have their liberty, and are commonly wont to break into
their neighbor's inclosures greatly to his damage ; or through
a neglect of that which is justly expected of them, to defend
others' fields from suffering by the neighborhood of their own.
In such cases men are guilty of unjustly taking from their
neighbor what is his property.

It is said in the law of Moses, Exod. xxii. 5. "If a man
shall cause a field or vineyard to be eaten, and shall put in his
beast, and shall feed in another man's field ; of the best of his
own field, and of the best of his vineyard shall he make resti-
tution." Now a man may be unjustly the cause of his neigh-
bor's field or vineyard being eaten, either by putting in his
beast, and so doing what he should not do ; or by neglecting
to do what he should do, to prevent his beast from getting in-
to his field. What is said in the 144th Psalm, and two last
verses, supposes that a people who carry themselves as be-

AND OF INJUSTICE. 4-87

comes a people whose God is the Lord, will take thorough;
care that beasts do not break into their neighbor's inclos-
ures : " That our oxen may be strong to labor ; that there
be no breaking in, nor going out ; that there be no complain-
ing in the streets. Happy is that people that is in such a
case ; yea, happy is that people whose God is the Lord."

2. Taking away that which is our neighbor's by fraud, or
by deceiving him, is another mode of usurping our neighbor's
property. This is the case, when men in their dealings take
advantage of their neighbor's ignorance, or oversight, or mis-
take, to get something from him ; or when they make their
gains, by concealing the defects of -what they sell, putting off
bad for good, though this be not done by speaking falsely, but
only by keeping silence ; or when they take an higher price
than what they sell is really worth, and more than they could
get for it if the concealed defects were known ; or when they
sell that for good, which indeed is not merchantable, which is
condemned in Amos viii. 6. " Yea, and sell the refuse of the
wheat."

If a man puts off something to another with defects that
are concealed, knowing that the other receives it as good, and
pays such a price for it, under a notion of its having no ve-
markable defect but what he sees, and takes the price which-
the buyer under that notion offers ; the seller knows that he
takes a price of the buyer for that which the buyer had not of
him ; for the buyer is deceived, and pays for those things
which he finds wanting in what he buys. It is just the same
thing, as if a man should take a payment that another offers
him, through a mistake, for that which he never had of him,
thinking that he had it of him, when he had it not.

So a man fraudulently takes away that which is his neigh-
bor's, when he gets his money from him by falsely commend-
ing what he hath to sell, above what he knows to be the true
quality of it; and attributes those good qualities to it which
he knows it has not : Or if he does not that, yet sets forth the
good qualities in a degree beyond what he knows to be the:
true degree ; or speaks of the defects and ili qualities of who

488 THE SIN OF THEFT

lie has to sell, as if they were much less than he knows they
are : Or, on the contrary, when the buyer will cry down what
he is about to buy, contrary to liis real opinion of the value of
it. ...These things, however common they be in men's deal-
ings one with another, are nothing short of iniquity, and
fraud, and a great breach of this commandment, upon which
we are discoursing. Prov. xx. 14. " It is nought, it is
nought, saith the buyer ; but when he is gone his way then
he boasteth."

Many other ways there are, whereby men blind and de-
ceive one another in their trading, and whereby they fraud-
ulently and unjustly take away that which is their neigh-
bor's.

3. Another mode of unjustly invading and taking away
our neighbor's property, is by violence. This violence may
be done in different degrees.

(1.) Men may take away their neighbor's goods either by
mere open violence, either making use of superior strength,
forcibly taking away any thing that is his ; or by express or
implicit threatenings forcing him to yield up what he has into
their hands ; as is done in open robbery or piracy. Or,

(2.) By making use of some advantages which they have
over their neighbor, in their dealings with him, to constrain
him to yield to their gaining unreasonably of him ; as when
they take advantage of their neighbor's poverty to extort un-
reasonably from him for those things that he is under a neces-
sity of procuring for himself or family. This is an oppress-
ion against which God hath shown a great displeasure in his
word. Levit. xxv. 14. "And if thou sell ought unto thy
neighboi-, or buyest ought of thy neighbor, ye shall not op-
press one another." Prov. xxii. 22, 23. " Rob not the poor,
because he is poor, neither oppress the afflicted in the gate :
For the Lord will plead their cause, and spoil the souls of those
that spoiled them." And Amos iv. i. 2. " Hear this word,
ye kine of Bashan, that are in the mount of Samaria, which
oppress the pooi', which crush the needy, the Lord hath

AND OF INJUSTICE. 489

sworn in his holiness, that he will take you away with hooks,
and your posterity with fish hooks."

When the necessity of poor indigent people is the very
thing whence others take occasion to raise the price of pro-
visions, even above the market ; this is such an oppression.
There are many poor people whose families are in such neces-
sity for bread, that they,in theirextremity,will give almost any
price for it, rather than go without it. Those who have to
sell, though hereby they have an advantage in their hands, yet
surely should not take the advantage to raise the price of pro-
visions. We should doubtless think that we had just cause to
complain, if we were in such necessity as they are, and were
reduced to their straits, and were treated in this manner :
And let us remember, that it is owing only to the distinguish-
ing goodness of God to us, that we are not in their circum-
stances ; and whatever our present circumstances are, yet we
know not but that the time may still come when their case
may be ours.

Men may oppress others, though they be not poor, if they
will take advantage of any particular necessities of their neigh-
bor unreasonably to extort from him. The case may be so
at particular seasons, that those who are not poor, may stand
in particular and extraordinary need of what we have, or what
we can do for them ; so that it would be greatly to their dis-
advantage or loss to be without it. Now to take advantage of
their urgent circumstances, to get from them an unreasona-
ble price, is a violent dealing with our neighbors.

It is very unreasonable talk to say, that such and such men
are so rich, and get money so much more easily than I, that it
is no hurt for me to take advantage when they are in special
need, and make them give me, for work that I do for them, a
great deal more than I would desire to ask of other men. Let
such consider, whether, if they should by any means hereafter
get forward in the world, and come to have plentiful estates,
they would like that persons should act upon such principles
towards them. That men are rich, gives us no more right to
+ake away from them what is their's in this way, than it does ta
Vol. VIII. 3 N

4 90 THE SIN OF THEFT

bteal from them, because they come easily by their property*,
and can do without it better than we.

Again, another thing that is a kind of violent taking from
our neighbor what is his, is taking the advantage of the law to>
gain from others, when their cause in honesty and conscience*
is just and good. The circumstancesof mankind, their rights,
possessions, and dealings one with another, are so various, that
it is impossible that any body of human laws should be contriv-
ed to suit all possible cases and circumstances. Hence the
best laws may be abused and perverted to purposes contrary to
the general design of laws, which is to maintain the rights and
secure the properties of mankind. Human laws have a re-
gard due to them, but always in subordination to the higher
laws of God and nature. Therefore when it so happens, that
we have an advantage by the law, to gain what the laws of
moral honesty allow not, it is an oppression and violence to
take the advantage. That human laws allow it, will not exr
cuse us before God, the Judge of the world, who will judg^
us another day by his own laws, and not by the laws of the
commonwealth.

4. The fourth way of unjustly taking from our neighbor:
that which is his, is stealing so called. All unjust ways of
taking away, or invading, or usurping what is our neighbors,
are called stealing in the most extensive use of the word, and
all is included in the expression in this command, let the
word stealing, as it is more commonly used, is not of so great
extent, and intends not all unjust invasion of our neighbor's
property, but only a particular kind of unjust taking. So that
in common speech, when we speak of fraudulent dealings, of
extortion, unfaithfulness in our trust, and of stealing, we unT
derstand different sins by these expressions, though they are
an usurpation of what is our neighbor's.

Stealing, strictly so called, may be thus defined, A designed
taking of our ?ieighbor'$ goods from him, without his consent or
hiowledge. It is not merely a withholding of Avhat is our
neighbor's, but a taking away ; and therein it differs from un-
faithfulness in our undertakings and betrnstments, and als»

AND OF INJUSTICE. m

fiom negligence in the payment of debts. It is a designed or
'wilful depriving of our neighbor of what is his, and so differs
from wronging our neighbor in his estate through carelessness
or negligence. It is a taking of our neighbor's goods without
his knowledge ; it is a private, clandestine taking away, and
so differs from robbery by open violence.

So also it differs from extortion ; for in that the person
knows what is taken from him. The aim of him that takes,
is no other than that he should know it ; for he makes use of
other means than his ignorance, to obtain what is his neigh-
bor's, viz. violence to constrain him to give it up. So also it
differs from fraudulent dealing or trading. For though in
fraudulent dealing, the lawful possessor doth not understand
the way and means, by which he parts with his goods, and by
which his neighbor becomes possessed of them ; yet he knows
the fact : The deceiver designedly conceals the manner only.
But in stealing, strictly so called, he that takes, intends not
that it shall be known that he takes. It also differs from ex-
tortion and fraudulent dealing, in that it is wholly without the
consent of the owner. For in extortion, though there be no
free consent ; yet the consent of the owner is in some sort
gained, though by violent and oppressive means. So in fraud-
ulent dealing consent is in some sort obtained, though it be by
deceit. But in stealing no kind of consent is obtained.

A person may steal from another, yet not take his goods
without the knowledge of the owner ; because he may know
of it accidentally, he may see what is done, unawares to the
thief. Therefore I have defined stealing, a designed taking
without the consent or knowledge of the owner. If it be ac-
cidentally known, yet it is not known in the design and inten-
tion of the thief. The thief is so-far at least private in it, that
he gives no notice to the owner in the time of it. It must be
also without the consent of the owner. A person may take
without the knowledge of the owner, and yet not take withput
his consent. The owner may not know of his taking at the
time, or of his taking any particular things ; yet there may be
his implicit consent. There may have been a general con-

,492 THE SIN OF THEFT

3ent, if not expressed, yet implied. The circumstances of the
affair may be such, that his consent may well be presumed
upon, either from an established custom, allowed by all, or
from the nature of the case ; the thing being of such a nature,
that it may weli be presumed that none would refuse their
consent ; as in the case of a person's accidentally passing
through his neighbor's vineyard in Israel, and eating his fill of
grapes ; or from the circumstances of the persons, as is the
case, in many instances, of the freedom which near neighbors
and intimate friends often take, and of that boldness which
they use with respect to each other's goods.

In all such cases, though the owner do not particularly
know what is done, yet he that takes, does it not with any con-
trived, designed concealment. And though there is no ex-
press, particular consent, yet there is a consent either impli-
ed, or justly presumed upon ; and he that takes, doth not de-
signedly and advertently do it without consent.

It may happen in some cases, that one may take the goods
of another, both without his knowledge and consent, either ex-
plicit or implicit, but through mistake ; yet he may not be
guilty of stealing. Therefore the design of him who takes
must come into consideration. When he designedly takes
away that which is his neighbor's without his consent or
knowledge, then he steals. So that if it should happen, that
he has both his consent and knowledge, without his design,
he steals. And if it so happen that he takes without either
his neighbor's consent or knowledge, and yet without his own
design, he steals not. I define therefore that this, which I
take to be the true definition of theft or stealing, may be borne
in mind; viz. A designed taking of our neighbor's goods, with-
out his consent or knowledge ; because it is needful to clear
up many things which I have yet to say on this subject.

Here I shall particularly take notice of some things, by
which some persons may be ready to excuse themselves, in
privately taking their neighbor's goods, which however can-
not be a just excuse for it, nor will they make such a taking
not to be stealing.

AND OF INJUSTICE. 493

1. That the person whose goods are privately taken, owes
or is in debt to him that takes them. Possibly some may be
ready to excuse a clandestine taking of their neighbor's goods,
with this plea. They may be ready to say, that they do not
take that which is their neighbor's, they take that which is
their own, because as much is due to them, their neighbor
owes them as much, and unjustly detains it, and they know
not whether ever they shall get their due of him. Their
neighbor wont do them right, and therefore they must right
themselves.

But such pleas as these will not justify a man in going in
a private and clandestine manner to take away any thing of his
neighbor's from his possession, without his consent or knowl-
edge ; but nevertheless his doing this is properly stealing.
For though something of his neighbor's, which is as valuable
as what he takes, may be due to him ; that doth not give him
such a right to his neighbor's goods, that he may take any
thing that is his, according to his own pleasure, and at what
time, and in what manner he pleases. That his neighbor is
in debt to him, doth not give him a right to take it upon him-
self to be his own judge, so that he may judge for himself,
which of his neighbor's goods shall be taken from him to dis-
charge the debt ; and that he may act merely acccording to
his own private judgment and pleasure in such a case, without
so much as acquainting his neighbor with the affair.

In order to warrant such a proceeding as this, every thing
that his neighbor has, must be his. A man may not take in-
differently what he pleases out of a number of goods, without
the consent or knowledge of any other person, unless all is
his own, to be disposed of as he pleases. Such a way of using
goods according to our own pleasure, taking what we will,
and at what time we will, can be warranted by nothing but a
dominion over the whole. And though he who is in debt may-
be guilty of great injustice in detaining what is due to anoth-
er ; yet it doth not thence follow, but that he that takes from
him, may also be guilty of great injustice towards him. The
course he takes to right himself may be very irregular and

4.4 THE SIN OF THEFT

•unreasonable ; and such a course, that if universally allowed
and pursued in such cases, would throw human society into
con fu.- ion.

When men obtain a property in any of the possessions of
this life, at the sane time they are also invested with a right
to remain in possession of them, till they are deprived of them
in some fair and regular proceeding. Every man has a right
to hold his estate, and keep possession of his rights and prop-
erties, so that no other can lawfully use them as his own, un-
til he either parts with them of his own accord, or until it be
taken from him according to some established rule, in a way
of open justice. Therefore he who, under pretence of having
just demands upon his neighbor, privately takes his goods
without his consent, lakes them un-justly, and is guilty of
stealing.

2. Much less will it make such a private taking not to be
stealing, that he who takes, has, in way of kindness or gift,
done for the person from whom he takes, as much as is equiv-
alent to the value of what he takes. If a man do his neighbor
some considerable kindness, whether in labor, or in some-
thing that he gives him, what he does or gives is supposed to
be done voluntarily, and he is not to make his neighbor debt-
or for it ; and therefore if any thing be privately taken away,
upon any such consideration, it is gross stealing.

For instance, when any person needs to have any services
done for him, where a considerable number of hands are nec-
essary ; i : common for the neighborhood to meet together
and join in helping their neighbor, and frequently some pro-
vision is made for their entertainment. If any person who
hath assisted on such an occasion, and is a partaker at such an
entertainment, shall think within himself, The service I have
done is worth a great deal more than what I shall eat and
drink here, and therefore shall take liberty privately to take
of the provision set before him, to carry away with him, pur-
posely concealing the matter from him who hath entertained
him, this is gross stealing ; and it is a very ridiculous plea
which they make to excuse so unmanly and vile an act.

AND OF INJUSTICE. *?#

Persons in such cases may say to themselves, that the pro
•vision is made for them, and set before them; that it is a
time wherein considerable liberty is given, and they think,
seeing they have done so much for their host, they may take
something more than they eat and drink there. But then let
them be open in it; let them acquaint those with it who mako
the entertainment ; and let it not be done in any wise, in a se-
cret, clandestine manner, with the least design or attempt to
avoid their notice : On the contrary, let care be taken to give
them notice and obtain their consent.

When persons do such things in a private manner, they
condemn themselves by their own act ; their doing what they
do secretly, shows that they are conscious themselves, that
they go beyond what it is expected they should do, and do
what would not be allowed, if it were known. Such an act,
however light they may make of it, is abominable theft, and,
what any person of religion or any sense of the dignity of their
own nature, would to the greatest degree abhor and detest.

3. It is not sufficient to make a private taking without con-
sent, not to be stealing, that it is but a small matter that is
taken. If the thing be of little value, yet if it be worth a pur-
posed concealing from the owner, the value is great, enough
to render the taking of it proper theft. If it be pretended that
the thing is of so small consequence, that it is not worth ask-
ing for ;, then surely it is not worth a purposed concealing
from the owner, when it is taken. He who, under this pre-
tence, conceals his taking, in the very act contradicts his own
pretence ; for his action shows that he apprehends, or at least
suspects, that, as small a matter as it is, the owner would not
like the taking of it, if he knew it ; otherwise the taker would
not desire to conceal it.

The owner of any goods, and not other people, is the prop-
er judge, whether what he owns be of such a value, that it is
worth his while to keep it, and to refuse his consent to the tak-
ing of it from him. He who possesses, and not he who takes
away, has aright to judge of what consequence his posses-
sions are to him. He has a right to set what value he pleas.-

496 the sin of theft

es on them, and to treat them according to that value. Be-
side, merely that a thing is of small value, cannot give a right
to others, purposely and designedly to take it away, without
the knowledge or consent of the owner. Because if this only
gives a right, then all have a right to take things of small val-
ue ; and at this rate a great number of persons, each of them
taking from a man that which is of small value, might take
away all he has.

Therefore, it will not justify persons, in going purposely
to take such things as fruit from the trees, or gardens, or
fields of their neighbors, without their knowledge or consent,
that the things which they take are things of small value ;
nor is that sufficient to render such an act, not an act of theft,
properly so called. This shows also that the smallenss of the
value of what is privately taken at feasts and entertainments,
doth not render the taking of such things, not stealing.

The small value of a thing may in some cases justify an
occasional taking of things, so far as we may from thence, and
from what is generally allowed, reasonably presume that the
owner gives his consent. But if that be the case, and persons
really take, as not supposing any other than that the owner
consents to such occasional taking, then he that takes will not
at all endeavor to do what he does secretly, nor in any meas-
ure to avoid notice. But merely the smallness of the value of
a thing, can never justify a secret taking of what is another's,

APPLICATION

I. The first use I would make of this doctrine, is to warn
against all injustice and dishonesty, as to what appertains to
our neighbor's temporal goods or possessions. Let me warn
all to avoid all ways of unjustly invading or usurping what is
their neighbor's, and let me press that exhortation of the
apostle, Rom. xii. 17. "Provide things honest in the sight
of all men;" which implies, that those things which we pro-

AND OF INJUSTICE. A9f

vide for ourselves, and use as our own, should be such as we
come honestly by ; and especially that we should avoid all
clandestine or underhand ways of obtaining any thing that is
our neighbor's, either by fraudulent dealing, or by that taking
without our neighbor's knowledge and consent, of which we
have been speaking.

I warn you to beware of dishonesty in withholding what
is your neighbor's, either by unfaithfulness to your trust in
any business which you undertake, or by withholding your
neighbor's just and honest dues. Consider that saying of the
apostle, Rom. viii. 8. " Owe no man any thing, but to love
one another." Be also warned against wronging your neigh-
bor or injuring him in his inclosures, or in any of his just
rights and properties, through careless neglect of what is
reasonably expected by neighbors one of another, in order
that they may live one by another without mutual injury.
Let all beware that they bring not guilt on their souls in the
sight of God, by taking an advantage to oppress any person.
Especially beware of taking advantage of others' poverty to
extort from them : For God will defend their cause, and you
will be no gainers by such oppression.

Beware also of all injustice by deceitful and fraudulent
dealing. Many of you have much to do with others in a way
of traffic in buying and selling. You doubtless meet with
abundance of temptation to fraud, and have need to keep a
strong guard upon yourselves. There are many temptations
to false speaking in trading, to speaking that which is false,
both about what you would buy and what you have to sell.
There are, in buying, temptations to do as in Prov. xx. 14.
" It is nought, it is nought, saith the buyer." There are ma-
ny temptations to take indirect courses, to blind those with
whom you deal, about the qualities of what you have to sell,
to diminish the defects of your commodities, or to conceal
them, and to put off things for good, which are bad. And
there are doubtless many other ways that men -meet with
temptations to deceive others, which your own experienrr
Will better suggest to you than I can.
Vol. VIII. 3 O

498 THE SIN OF THEFT

But here I shall take occasion to speak of a particular kind
of fraud, which is very aggravated, and is rather a defrauding
of God than man. What I mean is, the givirg of that which
is bad for good in public contributions. Though it be matter
of great shame and lamentation, that it should be so in such a
place as this ; yet it is to be feared, from what has sometimes
been observed, that there are some persons among us, who,
when there is a public contribution to be attended for the
poor, or some other pious and charitable use, do sometimes
take that opportunity to put off their bad money. That which
they find, or think, their neighbors will refuse to take at
their hands, because they will have opportunity to see what
is offered them, and to observe the badness of it, even that
they therefore take opportunity to put off to God.

Hereby they save their credit ; for they apprehend that
they shall be concealed. They appear with others to go
to the contribution, and it is not known, but that they put
in that which is good. But they cheat the church of God?
and defraud the expectations of the poor : Or rather they
lie to God : For those who receive what is given, stand
as Christ's receivers, and not as acting for themselves in this
matter.

They that do thus, do that which is very much of the
same nature with that sin, against which God denounces that
dreadful curse in Mai. i 14. " Cursed be the deceiver which
hath in his flock a male, and voweth and sacrificeth unto the
Lord a corrupt thing : For I am a great King, saith the 1 ord
of Hosts, and my name is dreadful among the Heathen."
That hath in his flock a male, i. e. That has in his flock that
which is good and fit to be offered to God : For it was the
male of the flock principally that was appointed, in the law of
Moses, to be offered in sacrifice to God. He has in his flock
that which is good, but he vows and sacrifices to the Lord,
« the torn, the lame, and the uck," as it is said in the forego-
ing verse ; " ye said also, Behold what a weariness is it, and
ye have snuffed at it, saith the Lord of Hosts ; aid ye brought
that which was torn, and the lame, and the sick ; thus ye

AND OF INJUSTICE. 4$9

til-ought an offering : Should I accept this of your hands ?
saith the Lord.

Contributions in the Christian church come in the room
of sacrifices in the Jewish church : Mercy comes in the
room of sacrifice. And what is offered in the way of mercy
is as much offered to God, as the sacrifices of old were. For
what is done to the poor is done to Christ, and he that hath
pity on the poor, lendeth to the Lord ; Prov. xix. 1 7. The
Jews that offered the sick and lame of the flock, knew that if
they had offered it to their governor, and had attempted to
put it off, as part of the tribute or public taxes due to their
earthly rulers, it would not be accepted, and therefore they
were willing to put it off to God, as in the 8th verse of this
chapter : " And if ye offer the blind for sacrifice, is it not
evil ? And if ye offer the lame and sick, is it not evil ? Offer
it now unto thy governor, will he be pleased with thee, or ac-
cept thy person ? saith the Lord of Hosts."

So those persons who purposely put bad money into con-
tributions, know that what they put in would not be accepted
if they should offer it to pay their public taxes. Yea, they
know that their neighbors would not accept it off their hands :
And therefore they are willing to save themselves, by putting
it off to God.

This practice is also very much of the nature of the sin of
Annanias and Sapphira. What they offered was by way of
contribution for charitable uses. The brethren sold what
they had, and brought it into a common stock, and put all un-
der the care of deacons, that the. poor might every one be
supplied. Annanias and Sapphira brought a part of their
possessions, and put it into the common stock ; and their sin
was, that they put it in for more than it really was. It was
but a part of what they had, and they put it in, and would have
it accepted, as if it had been all. So those among us, of
whom I am speaking, put off what they put into the charita-
ble stock, for more than it is. For they put it in, under the
notion that it is something of some value ; they intend it

506 THE SIN OF THEFT

shall be so taken by the church that sees them go to the con-
tribution, when indeed they put in nothing at all.

Annanias and Sapphira were charged with lying to God,
and doing an act of fraud towards God himself, in what they
did : Acts v. 4. " While it remained, was it not thine own ?
And after it was sold, was it not in thine own power i Why
hast thou conceived this thing in thine heart ? Thou hast not
lied unto men, but unto God." So those who knowingly put
bad money for good into a contribution for a charitable use, a9
much as in them lies commit an act of fraud and deceit to-
wards God. For the deacons who receive what is contribut-
ed, receive it not in their own names, but as Christ's receivers.
I hope these things may be sufficient to have said on this
head, and enough to deter every one from ever daring to do
Such a thing for the future.

Again, another thing I would warn you against, is, steal-
ing, properly and strictly so called ; or designedly taking
away any of your neighbor's goods without his consent or
knowledge. And especially I would now take occasion to
warn against a practice which is very common in the country,
particularly among children and young people : And that is,
stealing fruit from their neighbor's trees or inclosu res. There
is a licentious liberty taken by many children and young peo-
ple, in making bold with their neighbor's fruit ; and it is to
be feared, that they are too much countenanced in it by their
parents and many elder people.

I am sensible, that the great thing which is pleaded, and
made very much the ground of this liberty which is taken,
and so much tolerated, is a very abusive and unreasonable
construction and application of that text of scripture in Deut.
xxiii. 24. " When thou comest into thy neighbor's vineyard,
then thou mayest eat grapes thy fill. But thou shalt not put
any in thy vessel." Because this text seems to be so much
mistaken and misimproved, I shall therefore endeavor partic-
ularly to state the matter of persons taking their neighbor's
fruit, and to set it in a just and clear light as concerning this,
text.

AND OF INJUSTICE. 30 i

1. I shall show what the liberty was which was giv-
en in it.

2. What the ground of that liberty was.

3. What would, and what would not, be parallel with it,
among us.

? . I am to show what the liberty was which was given in
this text. It was to eat their fill of grapes when they occa-
sionally ctme into, or passed through, their neig.iboi's vine-
yard, and not tliut they should go thither on purpose to eat
grapes. This is manifest by the manner of expression :
« When thou comest into thy neighbor's vineyard, thou may-
est eat ;" i. e. when thou art come thither on some other oc-
casion. If God had meant to give them leave to come thith-
er on purpose, for no other end, it would not have been ex-
pressed so ; but rather thus, Thou mayest come into thy
neighbor's vineyard, and eat grapes thy fill.

2. I shall show what must be supposed to be the grounds
of this liberty ; which were these two things :

(1 .) That such were the circumstances of that people, and
vineyards among them were so common, that there was no
danger that this liberty would be attended with ill conse-
quence. It is manifest throughout the history of Israel, that
vineyards among them were so common that the people in
general had them. Every husbandman among them was a
vine dresser ; and a great parLof the business of a husband-
man among them, consisted in dressing and taking care of
his vineyards. Grapes seem to have been the most common
sort of fruit that they had. Besides, there was no liberty
given for persons to go on purpose to a vineyard to eat the
fruit of it. So that t: ere was no danger of neighbors suffer-
ing one by another, by any such liberty.

Not only would not the owner of the vineyard suffer any
thing sensible, if one or two men should act upon the liberty
granted in this text ; but the liberty did not tend to any

502 THE SIN OF THEFT

such consequence, as the flocking of a great number to eat
grapes, whereby the fruit of the vineyard might be much di-
minished.

(2.) Such were the circumstances of the case, that the
consent of the owners of vineyards in general might well be
presumed upon, though no such express liberty had been
given. You may remember, that in the definition of stealing,
I observed, that explicit consent is not always necessary ; be*
cause the case may be so circumstanced, that consent may
well be presumed on. And the reason consent might well
be presumed on in the case of eating grapes, of which we are
now speaking, is, what was observed just now, that there
could be no sensible injury, nor any danger of any ill conse-
quences, by which a man would sensibly suffer in the benefit
of his vineyard.

Hence it is the more easy to determine,

3. What would, and what would not be parallel with this
eating of grapes ; or what would and what would not be justi-
fied by this text, among us.

(1.) If some particular person among us had a vineyard
of the same kind of grapes with those which the children of
Israel had, it would not justify others in using the same liberty
when occasionally passing through it. Because, if some one
person among us had such a vineyard, it would be a rare
thing, and the rarity and scarcity of the fruit would render it
of much greater value. Besides, if one man were distin-
guished by such a possession, to allow of such a liberty would
have a much greater tendency to ill consequences, than if
they were common, as they were in the land of Canaan.
There would be danger of many persons falsely pretending
occasions, and making occasions, to pass through the vine-
yard, for the sake of their fill of such rare fruit.

(2.) It would not be a parallel case, if men in general
among us had each of them a few vines. That would be a
very different tiling from persons in general having large
Tineyards, as they had in Canaan. Nor would this text, ia

AND OF INJUSTICE. 503

such a case, warrant men's eating their fill of grapes when
occasionally passing by.

(S.) If all in general had vineyards, as they had in the land
of Canaan, this text would not justify men in going into their
neighbor's vineyard on purpose to eat the fruit. No such lib-
erty is given in the text. If there had been such liberty, it
might have been of ill consequence. For the sake of saving
their own grapes, men might make a practice of going and
sending their children into their neighbors' vineyards, to eat
their fill from time to time.

But the liberty given in this text to the children of Israel,
seems to be very parallel with the liberty taken among us, to
take up an apple or two and eat, as we are occasionally pass-
ing through a neighbor's orchard ; which, as our circum-
stances are, we may do and justly presume that we have the
owner's consent. This is a liberty that we take, and find no
ill consequences. It was very much so with vineyards in the
land of Canaan, as it is with orchards among us. Apples in
some countries are a rare fruit ; and there it would by no
means be warrantable for persons to take the same liberty,
when occasionally passing by their neighbor's apple tree,
which we warrantably take here, when going through a neigh-
bor's orchard.

The consideration of these things will easily show the
great abuse that is made of this text, when it is brought to
justify such a resorting of children and others to their neigh-
bor's fruit trees, as is sometimes, on purpose to take and eat
the fruit. Indeed this practice is not only not justified by the
law of Moses, but it is in itself unreasonable, and contrary to
the law of nature. The consequences of it are pernicious, so
that a man can have no dependence on enjoying the fruit of
his labor, or the benefit of his property in those things, which
possibly he may very much value. He can have no assurance
but that he shall be mainly deprived of what he has, and that
others will not have the principal benefit of it; and so that
his end in planting and cultivating that from which he ex-
pected those fruits of the earth, which God hath given for the

504 THE SIN OF THEFT

use, comfort, and delight of mankind, will not be in the mam
frustrated.

II. The second use may be of exhortation. Under this
use, I shall confine myself to two particulars, many other
things having been already spoken to.

1. I shall hence take occasion to exhort parents tore-
strain their children from stealing, and particularly from be-
ing guilty of theft in stealing the fruits of their neighbor's
trees or fields. Christian parents are obliged tobiingup
their children in the nurture and admonition of the Lord.
But how much otherwise do they bring up their children,
who bring them up in theft ! Which certainly those parents
are guilty of, not only who directly teach them to steal, set
them an example and set them about it, but also those who
tolerate them in it.

Parents should take thorough and effectual care, not only
to instruct their children better, and to warn them against any
such thievish practices, but also thoroughly to restrain them.
Children who practice stealing, make themselves vile. Steal-
ing, by the common consent of mankind, is a very vile prac-
tice : Therefore those parents that will not take thorough
care to restrain their children from such a practice, will be
guilty of the same sin which God so highly resented, and aw-
fully punished in Eli, of which we read, 1 Sam. iii. 13. For
I have told him, that I will judge his house for ever, for the
iniquity which he knoweth ; because his sons made them-
selves vile, and he restrained them not.

2. I exhort those who are conscious in themselves that
they have heretofore wronged their neighbor, to make resti-
tution. This is a duty the obligation to which is exceeding
plain. If a person was wronged in taking away any thing
that was his, certainly he is wronged also in detaining it and
keeping it away : And all the while a person, who has been
guilty of wronging his neighbor, neglects to make restitu-
tion, he lives in that wrong : He not only lives impenitent of
that first wrong, of which he was guilty, but he continually

AND OF INJUSTICE SOS

wrongs his neighbor. A man who hath gotten any thing
from another wrongfully, goes on to wrong him every day that
he neglects to restore it, when he has opportunity to do it.
The person injured did not only suffer wrong from the othef
when his goods were first taken from him, but he suffers new
injustice from him all the while they are unjustly kept from
him.

Therefore I counsel all those of you that are sensible that
you have heretofore wronged your neighbor, either by fraud,
or oppression, or unfaithfulness, or stealing, whether lately or
formerly, though it may have been a great while ago, speedi-
ly to go and m;ike restitution for all the wrong your neighbor
has suffered at your hands. That it was done long ago, doth
not quit you from obligation still to restore, as much as if it
had been done yesterday. This is a duty with which you must
comply ; you cannot be acquitted without it. As long as
you neglect it, it will be unreasonable in you to expect any
forgiveness of God. For what ground can you have to think
that God will pardon you, as long as you wilfully still continue
in the same wrong, and wrong the same man still every day,
by detaining from him that which is his ? You in your prayers
ask of God, that he would forgive all your sins ; but your
very prayers are mockery, if you still wilfully continue in
those sins.

Indeed, if you go and confess your faults to your neighbor,
and he will freely acquit you from making restitution, you
will be acquitted from the obligation ; for in so doing, your
neighbor gives you what before was his. But otherwise you
cannot be acquitted.

Particularly I would leave this advice with all, for their
direction in their behavior on their death beds. Indeed you
should not by any means put it off till you come to die ; and
you will run the most fearful risk in so doing. But if you will
not do it now, while you are in health, I will leave it with you
to remember, when you shall come to lie on your death beds,
Doubtless, then, if you have the use of your reason, you will
be concerned for the salvation of your poor souls. And let
Vol. VIII. 3 F

506 THE SIN OF THEFT fcc,

this be one thing then remembered, as absolutely necessary:
in order to your salvation, that before you die, you must make
restitution for whatever wrong you shall have done any of
your neighbors ; or at least leave orders that such restitution
be made ; otherwise you will, as it were, go out of the world,
and go before your Great Judge, with stolen goods in your
hands. And certainly it will not be very comfortable or safe>
to bring them into his infinitely holy and dreadful presence,
when he sits on his throne of judgment, with his eyes as a
flame of fire, being more pure than to look on iniquity ; when
he is about to sentence you to your everlasting unalterable
state.

Every one here present, who has been guilty of wrong-
ing his neighbor, and has not yet made restitution, must die.
Let all such therefore remember this counsel nowgiven them,
oh the day when death shall approach, if they shall be so foo>
ish as to neglect it till that time.

FINIS

GENERAL INDEX.

A Page.

CTION in the Arminian sense, vol. 5. 227

Affections of the soul, not distinguishable from the will, vol. 3. 94
Religious, vol. 4. 9

Religion consists much in them, vol. 4. 16

The height of, no sign that they are gracious, vol. 4. 46
Their effects on the body, no determinate sign that

they are gr. cious or that they are not, vol. 4. 51

Their inducing to fluency in talking on the things of

religion, no sign, vol. 4 55

Their being not an effect of previous personal effort,

no sign, vol. 4. 58

Their being attended with the suggestion of texts of
scriptuie, in a way seemingly unaccountable, no
sign, vol. 4. 64

Not certainly gracious because they seem to beat-
tended with love to God and his children, vol. 4. 67
Nor because they are of divers sorts, vol. 4. 69

Not certainly gracious because attended with com-
fort, vol. 4. 74
Not certainly gracious because they dispose the sub-
jects of them to spend much time in religious du-
ties, vol.4. SS
Nor because they dispose persons to praise God with

their mouths, vol. 4. 90

That they inspire confidence, no sign that they are

gracious, vol. 4. 93

That they beget confidence in others, no sign, vol. 4. 103
Truly gracious, are supernatural in theircause, vol. 4. 124
Their objective ground is the transcendently amia-
ble and excellent nature of divine things, vol. 4. 171
Respect the moral excellency of divine things, vol. 4. 187
Arise from a supernatural illumination, vol. 4. 201

Attended with a peculiar conviction of the judgment

of the reality and certainty of divine things, vol. 4. 230
Attended with evangelical humiliation, vol. 4. 253

•Founded in a change of nature, vol. 4. 286

SOS INDEX.

Page.
Affections involve a Christianlike temper, vol. 4. 291

Are attended with Christ;an tenderness, vol. 4. 307

They have a symmetry and proportion, vol. 4 314

Are accompanied with desire fo.- increase of holi-
ness, vol. 4. 326
Are expressed in a Christianlike practice, vol. 4. 332
Apostasy after ;he millennium, vol. 2. 354
Application of Redemption, p'oof of Original Sin, vol. 6. 409
Atonement of Christ, comprehends both his sufferings and ac-
tive obedie.ice, and why, vol 7. 59
Attemp* Humble to promote explicit agreement in prayer,

vol. 3- _ _ 355

Assent to the doctrines of religion, no sign of grace, vol. 7. 238
Assurance attanableand common, vol. 4. 93

Beauty, primary, vol. 2. 402

Secondary, vol. 2, 413

Benevolent being, a secondary ground of virtuous affection,

vol. 2. 401

Bereaved, their sorrows spread before Jesus, a Sermon, vol 8. 396

Boasting of tomorrow, sinful and foolish, a Sermon, vol. 8. 178

When practiced, vol. 8. 183

Brainerd David, account of his life, and Reflections upon it,

vol. 3. 496

Captivity Babylonish, its effects, vol. 2, 140

Care great, necessaiy lest we lve in some known sin, a Ser-
mon, vol. 8. 6(5
Cause, ihe necessity of, to the existence of every event, vol. 5. 53
Necessary 10 ht existence of volition in the creature, vol. 5. 61
Christ, the acts ot his will necessary, yet holy and praise-
worthy, vol. 5. 160
Eminently the lee of God, vol. 5. 392
His appearance in a human form to Moses and oth-
ers, vol. 2. 91
His purchasing Redemption, vol. 2. 181
Rejection of him, cnmwial, vol. 2. 217
And his church one body, vol. 7. 101
His excellency, vol. 7. 267
An example of ministers, a Sermon, vol. 8. 375
Chubb, his notions of the freedom of the will considered, and

refuted, vol. 5. 101

Church, her marriage to her sons, and to her God, a Sermon,

vol. 8. 313

Conscience, how it operate?, vol. 2. 437

In what it consists, vol. 2. 441

Convictions distinguishable from spiritual light, vol. 8. 293

Council, Northampton June 22, 1750, for dismissing Mr. Ed-
wards, result of, vol 1. 142
David, an eminent ancestor and type of Christ, vol. 2. 97
Death, threatened to Adam if he should eat of the forbidden

fruit, what, vol. 6. 273

Decrees of God absolute, no more inconsistent with human
libertv than his absolute foreknowledge, vo). 5. 142

INDEX. 509

Page.
Deluge, a signal mean of carrying on the work of redemp-
tion, vol. 2. 45
Depravity of nature, proved bv the fact that mankind sin imme-
diately, continually, md progressively ; aLo by the remains
of moral corruption in the bes< of n en, vol 6. 159
Proved by the inefficacy of means, vol. 6. 199
Divinity, what, vol. 8. 6
Why ah Christians should endeavor to grow in the
knowledge of it, vol. 8. n
Doctrines of revealed religion, why thought by liberal divines

to be of little importance, vol. 2. 485
Edwards (the author) memoirs of, vol. 1. 9
Resolutions of, vol. 1. 13
Conversion of, vol 1. 29
Dismission of, from Northampton, vol. 1. 62
His mission to the Indians, vol. 1. 82
His death, vol. 1. 93
His farewell sermon, vol 1. 109
Election, evidence of, vol. 5. 3S2
End, ultimate, chief and subordinate distinguished, vol. 6. 9
None could be designed wh-ch implies indigence, insuffi-
ciency, or mutability in God, vol. 6. 21
In creating the world, one, and what, vol. 6. 116
Enmity of natural men to God, excludes all love, vol. 7. 166
Extends to every faculty and principle of action, vol. 7. lb.
Insuperable by any finite power, vol. 7. 167
Malignant, vol. 7. 168
Grounds of t, vol. 7. 170
Enoch, his piety and prophecy, vol. 2. $$
His translation, vol. 2. 40
Example, improperly assigned as the cause of the general de-
pravity of the world, vol. 6. 2K)
Experience, Christian, extraordinary instances of, vol.3. 105,107,130
Experiences, our own, not a rule to judge those of others

by, vol. 3. 109

Faith, observations concerning, vol.4. 419

Saving, different from common, vol. 4. 47g
That special qualificat on which renders it meet for God
to interest the subject of it in the blessings of the new

covenant, vol. 7. 2r
The special act of, unitixm to Christ, vol. 7. 23
Tearfulness surprizing hypocrites in Zion, a Sermon, vol. 8. 152
Foreknowledge of God, extends to the volitions of moral
agents, vol. 5. Il6
Inconsistent with such a contingency of voli-
tions as is opposed to necessity, vol. 5. 137
Necessarily implies a decree, vol. 5. 367
Freedom, moral, not a cause of depravity, vol. 6. 226
Fo tilude, holy, what, vol. 4. 2gg
Glory, of God, what, vol. 6, io^

510 INDEX.

Pzgft
God, the supreme object of virtuous affection, vol. 2. 404.
His moral excellency necessary, yet virtuous and praise-
worthy, vol. 5. i^g
His own end in creating the world, vol. 6. 23
His perfections desirable that they should be made

known, vol. 6. 31

Under no obligation to shew mercy to sinners, vol. 7. 203

His love great in giving Christ to die for sinners, vol. 7. 205
His justice in the damnation of sinners, vol. 7.

His sovereignty, vol. 7. 334

Glorified in .j an's dependance, a Sermon, vol. 7. 467

The best portion of the Christian, a Sermon, vol. 8. 29

A prayer hearing God, a Sermon, vol. 8. 44
Distinguished as a prayer hearing God from all false gods,

a Sermon, vol. 8. 52

Gospel minister, true excellency of, a Sermon vol. 8. 351

Grace, eiHcaciotii, observations on, vol. 5. 415

Saving and common, different, vo). 5. 447
Whether resistible or irresistible, an improper inquiry,

vol. 5. 448

Not inconsistent with freedom, vol. 5. 475

Restraining, a ground of gratitude, vol. 7. 189

Gratitude, the nature of, vol. 4. 180

liable; Joseph's letter to Mr. Hall, vol. 1. 74

Ilttmiliairon evangelical and legal, distinguished, vol. 4 253

Hypocrites, two hurts of, vol. 4. 93

Deficient in the duty of prayer, a Sermon, vol. 8. 204

Imagination, the region of enthusiastic impressions, vol. 4. 226

Impressions on the imagination what they are. Distinguishable

from grf;c ous affections, vol. 3. 274
Inability natural and moral, distinguishable, vol. 5. 35
Moral consistent with command and obligation, vol. 5. 183
Incarnation of Christ, not incredible, vol. 2. 478
In etermination in religion unreasonable, a Sermon, vol. 7. 422
Imputation of Adam's sin to his posterity explained and de-
fence., vol. 6. 436
Of Christ's righteousness how to be understood,

vol. 7 53

'Proved, vol. 7. 59
Indifference, how maintained by Arminiansand not necessary

to moral liberty, vol. 5 70

Impossible in a case of choice, vol. 5. 83

Inconsistent with Arminian notions of liberty,

vol. 5. 204

Instincts natural, resembling virtue, vol. 2. 447

Judgment last, vol. 2. 358

Justiricaiion, in the Gospel sense, what, vol. 7. 12

How it is by faith,

Is derived to the sinner by faith only, proved. vol. 7. 26
By works, in what sense taught by the Apostle

James, vol. 7. 115

By faith only an important doctrine, vol. 7. 123

INDEX. 511

Page.
Justification by works in the Arminian sense lays another found-
ation of man's salvation than God hath laid, and
derogates much from the honor of God and the
Mediator, vol. 7. 124, 127

Kingdom of heaven, what, vol. 2. 235

Knowledge, speculative, no sign of grace, vol. 7. 234

Latter days, what, vol. 2. 231

Law, moral, ceremonial and typical, given at Mount Sinai,

promotive of the work of redemption; vol. 2. 75

Liberty, moral, what, vol. 5. 38

Life of man, shortened, why. vol. 2. So

Life, ought to be a journey to heaven, a Sermon, vol. 7. 209

Light, supernatural, immedidiately imparted to the foul, a ser-
mon, vol. 8. 290
What it is, vol. 8. 297
A rational doctrine, vol. 8. 30S
Magistrates, especially bound to give their influence in favor

of revivals of religion, vol. 3. 173

Mankind, ,by nature, in a state which universally issues in sin

and ruin, vol. 6. 137

Have in fact in all ages been wicked, vol. 6. 186

Comprehended in the federal constitution establish-
ed with Adam. voi. 6. 28a
Members of the visible church ot Christ, none to be admitted
as such, but those who in profession, and in the eye of the
church's judgment are godly or gracious persons, reasons
for.

1st rea.on, vol. 1. l6*

2d reason, x82

3d reason, 206

4th reason, 209

5th reason, 212

6tli reason, 214

7th reason, 220

8th reason, 22S

9th reason, 24$

10th reason, 25 s

nth reason, 154

Men, naturally God's enemies, a Sermon, vol. 7. 159

Useful but in two ways, vol. 8 13 r

Millennium, evidence that there will be one, vol. 3. 373

Hov. introduced, vol. 2. 331

In what it will cons St, vol. 2. 347

Unspeakably happy and glorious, vol. 3. 383

A great object ot Christ's labors and sufferings,

vol. 3. 387

The object of the travadingof the whole cieation,

vol. 3. 391

To be prayed for, vol 3. 395.

Moral good and evil distinguishable from natural good and
evil, vol. 4. iS-

512 INDEX.

Page.

Mortality, universal of mankind including infants proves orig-
inal sin, vol. 6. °
Motive, not consistent with Arminian notions of liberty, vol. c. 2u
Mystery, definition ot, vol. 2. * .g
Mysteries of scripture, vol. 2. 4_£
Name of God, what, vol. 6. , \.
Narrative of surprising conversions, vol. 3. Q
Necessity, explanationof, vol. 5. 2?
Natural and moral distinguishable, vol. 5. 3r
Moral, that it is consistent with praise and blame,
agreeable to the common notions of mankind,
vol. 5. 24I
Consistent with means and endeavors, vol. 5. 250
Does not make men machines, vol. 5. 256
Distinguishable from fate, vol. 5. 258
Of the divine will, vol. 5. 26i
Implies not that God is the author of sin in any

sense which derogates from his glory, vol. 5. 285

In what manner it involves the futurition of sin, vol. 5 . 29.3
Has no tendency to atheism and licentiousness, vcl. 5. 311
Objection to the main position in'he inquiry concerning the

qualifications for full communion answered.
Objection 1, vol. 1. 3.„

Objection 2, ^

Objection 3> 2- 2

Objection 4, 2g

Objection 5, 286

Obj ction 6, 2gg

Objection 7,

Objection 8, 2„-

Objection 9,

Objection 10, 3ot

Objection n, ^Q

Objection 12, 3o6

Objection 13, ,0~

Objection 14, 3I_

Objection 1 5, 3I4

Objection 16, 3I?

Objection 17, 3Ig

Objection 18, 320

Objection 19, 32j

Objection 20, 328

Objections to original sin answered,

1. That to suppose men were born in sin without their
choice, or any previous act of their own, is to suppose
what is inconsistent with the nature of sin, vol. 6. 422

2. That to suppose men receive their first existence in sin,
is to make him, who is the author of their being, the au-
thor of their depravity, vol. 6. 427

3. That the imputation of the sin of Adam to his posterity

is unjust, vol. 6. "43^

Original Sin, definition of, vol. 6. ■ 121

INDEX. 313

Page.
Original Sin, proved by passages deduced from the Old Tes-
tament, vol. 6. 301
proved by pas ages deduced from the New Tes-
tament, vol. 6. 31^
proved by what the scriptures say of the re-
demption by Christ, vol. 6. 401
Peace, which Christ g>ves his true followers, what, vol 8. 230
Perseverance m faith necessarily implied in justification, vol. 7. 78
Practice, holy, an evidence of sanctificarion to others, vol. 4. 352
Evidence to a person's own conscience, vol. 4. 369
Prayer, why a duty, vol. 8. 5S
Why we >houH persevere in it, vol. 8. 221
Preexistence of Christ's human soul not a scripture doctrine,

vol. 4. 49 r

Pride, spiritual, a prolific source of other evils, vol. 3. 223

Profession of Christianity, what, vol. 4. 361

Promises of eternal life to personal obedience consistent with
the fulfilment of them being whully for Christ's sake,
vol. 7. 93

Power, selfdet rmining in the will as held by Arminians, not

admissible, vol. 5. 43

If admitted attended with no advantage to the cause of
Arminianism, vol. 5. 65

Qualifications for full communion, vol. 1. 153

Redemption by Christ, proof of Original Sin, vol.6. 4or

Reformation, view of, vol. 2. 295

Regeneration, what, and how it proves Original Sin, vol. 6. 410
Repentance includes justifying faith, vol. 7. 10S

Resurrection of Christ, vol 2. 24.x

Revelations, special, supposed, distinguishable from affections,

truly gracious, and not to be relied on, vol. 4. 1 rg

Sabbath, the perpetuity and change of it, a Sermon, vol. 8. 248
Christian, the observance of it a proper obedience to

the fourth command, vol. 8. 263

Motives to sanctify it, vol. 8. 280

How to be observed, vol. 8. 285

Sacrificing, the beginning of the practice of, vol. 2. 3©

Satisfaction of Christ in his humiliation and death, the pur-
chase of redemption, vol. 2. 190
School of prophets, vol. 2. 92
Scripture, its determination respecting God's last end in creat-
ing the world, vol. 6. 174
Selfdependence in regard to salvation unreasonable and crimi-
nal, vol. 2. 218
Se'.flove, vol. 2. 424
Seti!>e, animal, not the cause of the depravity of the world, vol. 6. 235
Sentiment, in what respect virtue is founded in it, vol. 2. 464
Sin, an infinite evil, vol. 7. 27
Its entrance into the world, vol. 5. 303
Sincerity, moral, distinguishable from gracious sincerity, not

the proper qualification for sacraments, vol. 1, 410

Vol. VIII. 3 Q

S-U- INDEX.

Page,
Sincerity of desire in sinners a fallacious supposition, and no

excuse, vol. 5. ^5

Signs distinguishing of the truly gracious nature of affections,

VOl. 4. U£.

Similitude perfect, between objects of choice, not a matter of

fact, vol. 5. 195

Sinners, in the hands of an angry God. a Sermon, vol. 7. 486

Their vain selflatteries, a Sermon, vol 8. jij.

Useful in their destruction only, a Sermon, vol. 8. 129

In Zion, who, vol. 8. 156

Why fearfulness will surprise them, vol. 8. 169

Spirit Holy, his influences different in saints from what they

are in sinners, vol. 8. 127

W tnessof, what it is, and what it is not, vol. 4. i6r
Stupidity, extreme in man, a proof of his depravity, vol. 6. 174,
Supper Lord's, not a converting ordinance, vol. 1. 405

Suspending of volition really an act of choice, vol. 5. 86

Taste holy, what, vol. 4. 218

Tendency morally considered what, vol. 6. 145

Terrors of conscience, no sign of grace, vol. 7. 239

Testament old of divine authority, and an important part of

divine revelation, vol. 2. i6f

Tru'h divine, importanceof a thorough knowledge of it, vol. 8. 3
Unclei standing spiritual what, vol. 4. 268.

Virtue, its essence lies in the nature of the acts of the will, not

in their cause, vol. 5. 219

Nature ot, vol. 2. 395

Consists in benevolenceto being in general, vol. 2. 397

Volition, whether it follows the last dictate ot the understand-
ing, vol. 5. _ 92,
How connected with motives, vol. 5. ior
Visibility what, vol. 1. 165
Wicked, the;r punishment unavoidable, and intolerable, vol. 7. 375
Will, definition of, vol. 5. 9
Determination of, vol. 5. 13
Proper object of precept or command, vol. 5. 183
Decretive of God, distinguishable from command, vol. 5. 35E
Witness of the Spirit, see Spirit.

Witnesses, staying of, vol. 3. 430

Work of Redemption, h, story of, vol. 2. 9-

Works of the law. have no influence in procuring justification,

nor are they, in any degree, the ground of it, vol. 7. 34

World, end of, what, vol. 2. 9.

Years, 1260 of tie leign of Antichrist, doubtful about the time

of their commencement, vol. 3. 449

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Springfield,
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Capt John Craine, Cobbscook,
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IV : Daniel Fiske, Upton,

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Rev Moses Miller, Heath,

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William Mc Glathry, Esq. Frankfort,

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Dea. William Philips Boston,

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Miss Ruth Rand, Worcester,
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Mr. Luther Rice, Northborough,

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"Rev. Elisha Rockwood, Westborough,

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Rev. Alvan Sanderson, Ashfield,

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Mr. Stephen Salisbury, Worcester,

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Rev Jonathan Sewell Cliesterville,

Rev. Seth Stetson, Plymouth,

Rev. John Shaw, Carver,

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Rev. Samuel Stearns, Bedford,

Mr. Seth Smith, candidate for the ministry, Hadley,

T^ev. Micah Stone, Brookfield,

Rev. Samuel Spring, D. D. N e wburyporfc,

Bezaleel Taft, jr. Esq. Uxbridge,

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Eli Weston, Esq. Canaan,
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Mr. Jacob B. Winchester, Salem,

Rev. Leonard Woods, Professor of Divinity in the Theo-
logical Academy, Andover,
Rev. Avery Williams, Lexington,
Rev. Samuel Worcester, Salem,
James W. bobbins, Williams College,
John Bliss, Student, do.
William J. Wilcox, do.
John Bascom, do.

Reuben Taylor, do.

Daniel C Adams, do.

Jonathan Sheldon, do.

Heman B. Potter, do.

Abel Cutler, Tutor, do.
Rev. Isaac Braman, Rowley,
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Mr. Samuel Butts, Portland,
Mr. Moses Brown, Newburyport,
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Parker Cleaveland, Esq. By fie Id',
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No. seta

SUBSCRIBERS NAMES.

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NE WHAMP SHIRE.

Francis Brown, tutor, Dartmouth College,

Miss Sally Burge, Hollis,

Rev. Stephen Chapin, Hillsborough,

Rev. Sylvester Dana, Oxford,

Rev. Jacob Crain, Exeter,

Deacon Daniel Emmerson, Hollis,

Mr. Stephen Farley, HolHs,

Timothy Farrar, Dartmouth College,

Mr. Allen Greely, Student in divinity, Hanover,

Amos Holbrook, Dartmouth College,

Mr. Richard Lang, Hanover,

Rev. Asa M'Farland, Concord,

Rev. David Morrill, Goffestown,

Cyrus Mann, Student, Dartmouth College,

Rev. Experience Porter, Winchester,

Edwai d L. Parker, Dartmouth College,

Edward L. Parker, ^ for the society of the United Fra

Josepn H.Jackson, \ teuiity. Dartmouth College,

Rev. Ebenezer Price. Boscawen,

Rev. Joseph Rowell, Cornish,

Rev William F Rowland, Exeter,

Ephraim Rabin son, bsq. Exeter,

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Mr. Benjamin White, Preceptor, New Ipswich, 1

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Abijah Blanchard, Mil ford, 1

Parker Flanders, Southampton, 1

Rev. Naphtali Sha" , Kingston, 1

Rev. Pearson Thurston, Somersworth, 1

VERMONT,

Rev. Samuel Bascom, Sharon,

Mr. Caleb Burge, Springfield,

Rev. Tilton Eastman, Randolph,

Rev. Asa Carpenter, Waterford,

Rev. William Jackson, Dorset,

Rev. Nathaniel Lambert, Newbury,

Mr. Samuel Leonard, Poultney,

Rev. Abijah Lyman, Brookfield,

Charles Marsh, Esq. Woodstock,

Rev. Thomas A. Merrill, Middlebury,

Mr. Calvin Noble, Candidate for the ministry, Essex,

Rev. Palmer, Barre,

Rev. John B. Preston,

Mr. David Thompson, Preceptor of Randolph Academy,

Rev. Tufts, Wardsborough,

Rev. Samuel Woodward, Norwich,

Mr. Charles Wright, preceptor of Middlebury Academy,

RHODE ISLJjYD.

Nicholas Brown, Esq. Providence, ]

David Howell, Esq. Providence, 1

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Mrs. Nightingale, Providence, 1

Calvin Park, Professor of Learned Languages, Brown Uni-
versity, Providence, \
Vol. VIII. 3 R

subscriber's names.

No. sets
Rev. William Patten, D. D. Newport,

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Rev. Caleb J. Tenny, Newport,

COMYECTICUT.
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Deacon Abel Burnt, New Haven,

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Mr. Abraham Bradley 3, New Haven,

Rev. Timothy Dwight, D. D. President of Yale College,

David Dagget, Esq. Counsellor at law, New Haven,

Mr. Jeremiah Day, Prof. Nat. Phil. Yale College, N. Haven,

Mr. Timothy D wight, Jun. merchant, New Haven,

Jeremiah Edwards, Esq. Counsellor at law, New Haven,

Mr. Henry W. Edwards, New Haven,

John Chester, Jun. A. M. Weathersfield,

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Mr. Henry Meloy, New Haven,

Rev. Samuel Merwin, New Haven,

Isaac Mills, Esq. Counsellor at law, New Haven,

Rev. Noah Porter, Farmington,

Rev. Nathan Perkins, D. D. Hartford,

Rev. Nchemiah Prudden, Enfieid,

Rev. Elijah Parsons, E. Haddam,

Rev. Isaac Porter, Granby

Rev. Thomas Rich, Say brook,

Rev. David B. Ripley, Marlborough,

Rev. William Robinson, Southington,

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Mr. Henry Sherman, Candidate for the ministry, N. Haven,

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JYEW YORK.

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Mr. Matthew Taylor, Granville

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College, for College Library, i

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