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THE  BEI'J'M^T.-BJRAIDJBFKT. 


Fui/tsAr^  iv/a/iti  O^/^  yiir/,„mtn^  / f/?xr  iW/fi: 


THE 

MYSTERY 

O  F 

GODLINESS, 

CONSIDERED    IN       f(^:^^^l^  ^/^!cM^ 

SIXTY-ONE  SERMONS. 

WHEREIN 

The  Deity  of  Christ  is  proved  upon  no  other 
Evidence  than  the  Word  of  GOD,  and  with  no 
other  View  than  for  the  Salvation  of  Men, 


IN   TWO   VOLUMES. 


BY  THE    EdifvEREJJD 

THOMAS  ^BRADBURY. 


Know  that  for  thy  sake  I  have  fuffered  rebuke.  Thy  Words 
were  found,  and  I  did  eat  them,  and  thy  Word  was  unto  me  the  joy 
and  rejoicing  of  my  heart ;  for  I  am  called  by  thy  name,  0  Lord 
God  of  HoRs,  Jer.  xv.  15,  16. 

Vol.  I. 


EDINBURGH: 

PRINTED  BY  ADAM  NEILL  AND  COMPANY, 
AND    SOLD    BY    JOHN    OGLB, 

PARLIAMENT-SQUARE, 


M.DCC.XCV. 


T  O    T  H  E 

CONGREGATION  at  FETTER-LANE, 


AND 


Thofe  'Who  attend  the  Lord's  Vafs  Evening  Lec- 
ture at  Salter's  Hall. 

■^' I  "*HE  doflrine  of  the  ever-bleiTed  Trinity  was  never 
-*-  known,  till  verj  lately,  to  be  matter  of  debate 
anaoDg  Proteftant  Diflenters.  Our  fathers  univerfally  own- 
ed it,  with  reverence  and  a  godly  fear  ;  and  the  generation 
who  have  rifen  up  to  deny  it,  appear  to  a£l  from  a  new 
fpiriti  as  well  as  upon  a  new  Jcheme  \  as  if  that  which  had 
always  the  chief  place  among  articles  of  faith,  was  now  to 
be  lifted  up  in  fcorn,  and  purfued  with  banter  inflead  of  ar- 
gument. I  fhall  have  no  regard  at  prefent  to  the  ungenerous 
oppoiitions  that  have  been  made  to  the  caufe  by  exclapia- 
tions  about  charity,  reviling  confeffions,  and  making  zfub- 
fcription  to  the  faith,  which  has  been  the  conftant  pradtice 
of  minifters  ever  fince  the  Reformation,  to  be  a  brand  of 
infamy.  \\  was  found  the  fhorteft  way  to  amufe  the  world, 
and  divert  them  from  the  only  queftion  they  had  before 
them,  '■01%.  whether  the  doctrine,  as  we  have  owned  it,  is 
revealed  in  the  Bible  or  no.  It  is  a  great  deal  eafier  to 
load  an  opinion  with  the  hard  names  of  perfecution,  creed- 
making,  and  impolition,  than  to  prove  that  it  is  an  error. 

We.  have  endeavoured  that  our  faith  may  fpread  abroad, 
'  to  be  feen  and  read  of  all  men,  in  a  well  known  confeflion, 
that  '*  There  is  but  one  only  the  living  and  true  God  ;  and, 
"  that  there  are  three  Perfons  in  the  Godhead,  the  Fatherj 
*'  Son,  and  Holy  Gholt ;  and  thefe  three  are  one  God,  the 
*'  fame  in  fubftance,  equal  in  power  and  glory." 

The  proportion  is  complex,  and  can  either  be  defended 
or  baffied,  no  other  way  than  by  taking  the  feveral  dodlrines 
apart,  which  are  plainly  thefe  five. 

I.  that 


iv  PREFACE. 

I.  That  there  is  hut  one  only  the  livinj^  and  true  God, 
Tills  we  affirm,  not  only  upon  the  principles  of  reafon,  but 
that  greater  light  that  rules  the  church,  the  written  Word. 
Therefore  the  charge  of  Tritheifm,  or  owning  of  three  Gods, 
would  have  been  fpared  by  any  but  fuch  as  have  a  con- 
tempt of  modefty,  againft  thofe  who  confefs  no  more  than 
one.  Under  this  glorious  name  of  God  we  mean  "  a  Spirit, 
*'  infinite,  eternal,  and  unchangeable  in  his  being,  wifdom, 
"  power,  holinefs,  juftice,  goodnefs  and  truth."  And  as 
this  defcription  belongs  to  the  Moft  High  alone,  fo  we  dare 
give  the  title,  in  that  fenfe,  to  none  befides  him. 

II.  Another  branch  of  our  confeffion  is,  that  there  are  three 
Pcrfons  ifr  the  Divine  Nature;  Father,  Son,  and  Holy  Ghoji. 
Thefe  are  plainly  diflinguifhed  ;  the  Father  is  not  the  Son, 
lior  the  Son  the  Spirit.  The  liberty  that  fome  take  to 
wrangle  about  the  manner  of  the  difference,  whether  it  is 
fpecifical  or  numerical,  only  fliews  a  vanity  that  would  he 
wife,  as  if  they  thought  to  make  an  experiment  whether 
God  is  incomprehenfible.  It  is  enough  for  us,  that  the 
Scripture  mentions  neither  more  nor  fewer  than  three. 
We  add,  that  thefe  three  are  one  God.  This  is  to  be  proved 
in  parts,  and  therefore  the  next  propofition  is, 

III.  The  Father  is  revealed,  in  his  own  Book,  under 
thefe  glorious  titles. 

IV.  The  Son,  and 

V.  The  Holy  Ghoft,  are  declared  in  the  nam^s,  attri- 
butes, operations  and  honours,  which  we  read  of  as  argu- 
ments of  eternal  power  and  godhead. 

Whether  any  of  thefe  doctrines  are  falfe  or  no,  ought  to 
be  tried  by  taking  it  afurider  from  the  reft.  But  if  they  are 
all  true,  that  is,  agree  to  the  language  of  the  Bible,  then 
the  general  article  is  a  fair  conclufion  from  the  whole,  that 
thefe  three  are  the  fame  in  effence,  and  equal  in  power  arid 
glory. 

It  is  the  fourth  of  thefe  propofitions  that  I  have  confi- 
dered  in  the  following  fermons  :  Firji,  As  a  revealed  truths 
Secondly f  As  an  awful  myflery.  Thirdly,  As  an  argument 
of  praftical  holinefs. 

I.  Ig 


PREFACE.  V 

1.  In  proving  the  truths  that  Chrlfl,  equally  with  the 
Father  and  Holy  Spirit,  is  the  Supreme  God,  I  have  ho- 
neftly  given  a  reafon  of  the  hope  that  is  in  me,  by  fearch- 
ing  the  Scriptures  daily  whether  the  things  are  fo  or  no. 
The  opinions  of  Fathers,  councils,  divines  of  all  forts,  and 
indeed  the  whole,  body  of  the  faithful,  from  Egypt  avtxx 
until  now,  has  been  well  collected  by  others ;  but  you 
know,  I  have  ufed  none  of  thefe  arguments,  though  I  al- 
ways read  with  pleafure  by  what  a  great  cloud  of  witnefles 
we  are  encompafTed  ;  nor  can  T  think  it  very  modeft,  that 
they  who  have  obtained  fo  good  a  report  through  faith, 
fhould  be  treated  with  contempt  hy  fuch  as  are  far  from 
being  fuperior  to  them  in  learning  or  holinefs.  However, 
you  are  mj  witnell'es,  and  fo  may  the  whole  world  be  now, 
that  I  have  pleaded  no  authority  but  that  of  Scripture.  As  I 
read,  I  believe-,  as  I  believe,  fo  I  fpeak.  I  can  affirm,  as 
Mr  Chillingworth  did,  that  the  Bible,  the  Bible  is  the 
rule  of  my  religion,  and  of  all  that  I  either  think  or  fay 
about  the  Divinity  of  Chrift.  And  I  fear  the  memory  of 
that  great  man  is  like  to  fufFer,  who  was  known  fo  much  to 
cry  up  the  Bible,  when  the  memoirs  of  his  life  are  furnifhed 
by  thofe  who  cry  it  down.  This  doftrine  is  not  maintained 
upon  a  fcanty  revelation  ;  you  will  fee,  that  the  evidence 
for  it  is  not  confined  to  two  or  three  texts,  but  flows  in  ail 
the  ftream  of  Scripture  j  as  you  will  find  by  a  large  collec- 
tion at  the  end  of  thefe  fermons,  which,  if  carefully  read, 
will  have  their  weight  in  proving  the  Divinity  of  Chrilt, 
and  the  Myftery  of  Godlinefs. 

2.  This  I  have  alfo  confidered  as  a  myjiery.  It  is  the 
familiar  and  darling  word  of  the  Holy  Spirit,  and  therefore 
to  treat  it  with  contempt  is  talking  witliout  book.  I  found, 
that  in  this  part  of  my  work,  I  was  come  to  the  main  pinch 
of  the  queftion  ;  whether  God  has  ever  told  us  things  that 
we  could  not  have  difcovered  without  revelation,  and  that 
we  cannot  explain  and  comprehend  with  it ;  apd  if  he  hag 
done  fo,  whether  \ye  ought  not  to  believe  him  upon  hh 
own  word  ? 

3.  It 


VI  PREFACE. 

3.  It  was  a  thing  of  the  greateft  weight  with  me,  that 
this  is  a  doclrlne  of  godlinefs.  It  appears  fo  both  in  the 
book  of  God,  and  in  the  lives  of  men.  Charity,  humility, 
devotion,  and  univerfal  benevolence,  are  not  impaired  by  a 
belief  of  the  Trinity  ;  and,  as  we  find  by  experience,  they 
never  grow  upon  an  oppofition  to  it ;  they  are  not  Arian 
plants,  as  far  asf  I  can  either  hear  or  fee. 

I  hope,  as  the  providence  of  God  led  me  into  this  fub- 
je£l,  fo  his  good  Spirit  has  carried  me  through  it.  The 
fermons  have  been  of  fervice  to  myfelf,  and  to  many  o£ 
you  that  heard  them  ;  fo  that  whilfl  I  was  imparting  to  you 
this  fpiritual  gift,  I  have  been  eflablillied  together  with  you 
by  the  mutual  faith  both  of  you  and  me.  1  have  given 
fome  account  of  my  preaching  upon  this  text  in  the  laft 
fermon,  and  therefore  1  ihali  fay  no  more  in  this  pi^efacd 
upon  that  head. 

I  have  endeavoured  to  make  the  reader's  work  as  eafy 
as  I  could,  by  diftinguifliing  the  particular  defign  of  every 
fermon  with  a  capital  word  in  the  running  title.  Thus, 
when  I  am  proving  the  Deity  of  Chrift,  you  will  find  it  in 
thofe  parts  of  the  difcourfe  where  the  word  God  is  fo 
printed.  When  the  docVrine  is  expofcd  to  our  adoration  and 
iDonder,  it  is  conlidcred  as  a  Mystery,  and  the  application 
you  will  meet  with,  when  it  is  urged  as  an  argument  of 
Godliness. 

I  have  heard  the  defaming  of  many  fmce  my  zeal  for  this 
doctrine  convinced  them  I  was  not  to  be  brought  into  their 
meafures,  either  to  bury  the  truth,  or  to  betray  it.  But 
fome  of  you  God  has  made  to  differ,  by  fetting  home  upon 
your  hearts  the  arguments  that  wore  fo  uneafy  to  them. 
They  went  out  from  us  who  were  not  of  us,,  and  by  their 
going  out  it  is  manifeft  they  were  not  all  of  us  ;  but  this 
vacancy  has  been  more  than  filled  up  by  feveral  whom 
thefe  very  fermons  were  a  means  of  bringing  into  our 
'  church,  Vi^hich  had  been  a  ftone  of  Humbling  to  others.  To 
thofe  that  perllh,  Chrifl  is  fooliflinefs  ;  but  to  them  who  are 
faved,  He  is  the  wifdom  and  power  of  God, 


PREFACE.  Vil 

I  have  known  what  it  is,  as  manj  of  you  can  remember, 
to  be  lampooned  in  pamphlets,  belied  in  newfpapers, 
threatened  by  great  men,  and  mobbed  by  thofe  of  the  bafer 
fort,  for  the  Britijh  liberty,  and  the  Hanover  fucceiTion. 
And  if  I  am  to  run  the  fame  round  over  again  for  the 
commonwealth  of  Ifrael,  and  the  King  of  kings,  I  fhall 
think,  as  Dr  Owen  faith,  "  It  is  no  fmall  honour  to  be  re- 
*'  proached  by  men  given  up  to  a  fpirit  of  railing  and  re- 
♦*  viling ;  and  no  perfon  of  fobriety  will  contend  againfl 
"  thofe  who  reje(9:  with  fcorn  the  eternal  Deity  of  the  Son 
"  of  God,  and  the  fatisfactory  atonement  he  made  for  the 
"fins  of  men." — Dodrine  of  the  Trinity  vindicated,  p.  1^5. 

I  can  fay  upon  this  argument,  what  one,  whom  both  the 
grace  of  God,  and  the  wrath  of  man  have  made  eminent  in 
the  Chriftian  world.  His  laft  will  and  teftament  ^ives  fuch 
an  evidence  of  the  witnefs  he  had  within  himfelf,  that  if  I 
might  but  feel  his  joys,  I  could  be  content  to  fucceed  hina 
in  all  the  reproaches  that  were  poured  upon  him  from  Po- 
pijh  and  Soc'inian  malice. 

"  *  I  profefs,  as  he  faith ^  according  to  the  mer.fure  of 
"  God's  favour  to  me,  that  I  have  defigned  both  from  the 
"  pulpit  and  the  prefs,  to  deliver  his  pure  and  uncorrupted 
"  word.  And  I  alfo  aver,  that  in  all  my  difputes  with  the 
"  enemies  of  the  Gofpel,  I  have  ufed  no  crafty  or  deceitful 
"  methods,  but  gave  myfelf  up  to  an  honeft  and  open  de- 
•'  fence  of  truth.  But,  alas  I  my  fludy  and  zeal  (if  it  is  nt 
"  to  be  called  fo)  was  fo  faint  and  languid,  that  I  confefs 
"  myfelf  awanting  in  many  things  that  were  fuitable  to 
'■'■  that  noble  caufe." 

To  this  declaration  in  hi^laji  will,   I  will  add  what  he 

does 

*  Profiteor,  me  fedulo  pro  modo  gratiae  et  benignitatis  qua  Deus  erga 
me  ufus  eft,  operam  dedifle,  ut  cum  in  concionibus,  tuni  etiam  in  fcriptis, 
pure  ac  cafte  verbum  ipfius  prsdicarem,  et  fideliter  facram  ipfius  fcriptu- 
ram  interpretarer.  Teftor  etiam  ac  profiteor,  me  in  contentionihus  et 
difputationibus  omnibus,  qus  mihi  cum  hoflibus  Evangelii  liabendae  fu- 
erunt,  nullis  praeftigiis,  nullis  malls  artibus  et  fophifticis,  ufumefle;  fed. 
candide  ac  fmcere  in  veritate  propugnanda  verlatum  effe.  "Veriim,  hei 
mihi  1  ftudium  illud  meum  et  zelus  (fi  hoc  nomine  dignus  eft)  adeo  re- 
mifliis  et  languidus  fuit,  ut  innumera  mihi  ad  munus  meum  prseclare  fun- 
gendum  defuilTe  fateor. 


via  PREFACE. 

does  in  fome  of  his  lajl  words  to  the  magillrates  and  mlnl- 
flers  of  Geneva. 

"  *  As  to  the  do6^rine  which  you  have  heard  from  me, 
"  I  profefs  that  I  did  not  take  it  up  in  a  hafty  dubious  way, 
•*  but  taught  with  fincerity  the  word  of  God  ;  and  had  I 
**  afted  otherwife,  I  (hould  have  had  as  many  fears  of  his 
^*  anger,  as  I  now  have  hopes  that  my  work  in  preaching 
"  has  not  difpleafed  him.  Therefore  I  take  the  greater  li- 
**  berty  to  declare  before  God  and  you,  that  I  make  no 
*'  doubt  but  Satan,  after  his  old  way,  will  raife  np  wicked, 
*'  unftable,  and  giddy  men  to  corrupt  the  fincere  doftrine 
*'  that  I  have  delivered  among  you." 

Through  the  Divine  goodnefs,  I  can  make  this  refledlion 
on  that  miniftry  that  I  have  received ;  and  though  innume- 
rable follies  have  eafily  befet  me,  for  which  I  defire  to  be 
humbled,  yet  for  fhe  fpace  of  above  eighteen  years  in 
which  I  have  been  a  Partor,  and  twenty  years  of  my  fer- 
vice  in  the  evening-lefture,  I  have  never  either  denied  a 
truth  that  appeared  evident  to  me,  or  fhammed  one  that  I 
thought  ufeful  to  j/ot:. 

I  recommend  both  you  and  the  fermons  that  are  now  put 
into  your  hands,  to  the  blefling  of  that  Jesus  for  whofe 
fake,  and  in  whofe  caufe  fo  great  'a  part  of  my  life  and 
flrength  have  been  fpent  among  you. 

jind  I  befeech  you,  brethren,  for  the  Lord  Jefus  Clrijl's 
fake,  and  for  the  love  of  the  Spirit,  that  ye  Jirive  together 
with  me,  in  your  prayers  to  God  for  tne,  that  I  may  be  deli- 
vered from  thofe  that  dp  not  believe,  and  that  my  fervice  may 
be  accepted  of  the  faints  ;  that  I  may  be' among  you  with  joy 
by  the  will  of  God,  and  may  with  you  be  refrefhed.  Now 
the  God  of  Peace  be  with  you  all.  Amen.  Rom.  xv.  30. — 33. 

SERMON 

*  Quod  ad  clocflriiiam  attiiiet  quam  ex  me  audiflis.  teftor  me  non  te- 
inere  neque  incerto,  red  pure  ac  fiiueie  verbum  Dei  niitii  concieditum 
docuide,  cujus  iram  alioqui  tam  fcirein  huic  capiti  meo  jamjam  imminere, 
quam  certus  fum  meos  in  docendo  lal)0ies  ei  non  diiplicuilie.  Idque 
coram  Deo  et  vobis  eo  libentius  tertificor.  quod  miniine  dubitem  Sataiiam 
proiit  confaevit,  improbos,  levcs,  vertifiinofos  dt-nique  homines  corium- 
pends  quam  ex  me  audiviftis,  fincers  dodlrinx  escitatuium.  CulVmiVit. 


CONTENTS 

O  F 

THE    FIRST    VOLUME. 


SERMON  I,  il. 

The  Pillar  and  Ground  of  Truth-i 

2  HIS  charaBer  does  not  belong  to 

'The  Church  ;  or  to  a 

Timothy  ;  hut  to  4 

The  Chrijiian  DoBrines  ;  hecaufe  5 

The  Truth  contained  in  them  is 

Ahout  the  greateji  concerns.,            -  .8 

Upon  the  higheji  evidence.,  lO 

Of  an  unchangeable  nature,  and  *3 

j4n  advantageous  injiuence,  15 

They  are  the  Pillar  and  Ground,  as  thefe  Truths 

jiire  moji  important,  18 

To  he  always  contended for^  a© 

The  centre  of  other  doElrines,  23 

The  argument  of  holinejs  and  comfort.  25 

The  enemies  of  our  Go/pel  are  no  friends  to  our  nation,     a  8 

SERM.  Ill,  IV,  V,  VI,  VII. 

Without  Controverfj  great  is  the  Myftery. 

An  account  of  myjleries  among 

The  Heathen,  3a 

The  Jews.  33 

Chriftianity  is  a  Mystery  j  that  is,  a  doBrine 
Kept  fecret  to 

Former  ageSy  34 

Toe  bulk  of  mankind,  and  in  fome  fenfe  to  37 

Believers  t hem/elves.  3^ 

Mo/i  ufeful  and  important,  39 

Only  knoivn  by  revelation,  4° 

Incomprehenjible  to  reafon*  4* 

The 


X  THE    CONTENTS.      " 

*Xhe  Myftery  <xf  a  doRrine^  is  no  argument  agsinjl  its 

being  true  ;  Becaufe,  4r 

The  ground  of  faith  is  the  validity  of  the  evidence^  42 

It  is  fo  in  all  human  life^  44 

The  being  and  purpofes  of  God  mujl  be  unfearchabky  45 
The   under/landing   is  to  pay  its   homage  as  iveti 

as  -the  willy  49 

Thefe  myfieries  are  no  human  invention^  3  a 

They  are  not  confined  to  a  party ^  33 

There  is  no  priefi craft  in  them.  54 

Behold  the  impudence  of  thofe  who  deny  Chriflianity 

to  bt  niyjierious  ;  56 

They  contradiB  the  language  of  the  Bible y  ib. 

They  infult  the  experience  of  rnen^                             ,  57 

They  oppofe  praBical  holinejsy  59 

They  fink  into  gr offer  errors.  6» 

The  Advantage  of  myfieries  in  religion.     They  give  us 

The  true  value  of  falvationy  6^ 

The  hefl  arguments  for  dutyy  6& 

The  noblejl  examples  ofholinefs,  69 

The  flrongefi  encouragemejit  to  prayer^  71 

The  greateji  hope  ofjuccefsy  7a 

The  fever  eft  care  over  our  liveSy  73 

The  deepeji  humility y  74 

ji  depejidence  o?i  the  Spirit,                                       .  75 

udn  efteem  for  RevelatioUy  and  76 

A  defire  of  Heaven.  ib. 

This  myflery  is  great,  tf  compared  to  thofe  of  the 

Heathen.     Ours  are<  77- 

Learned  at  once,  78 

Lf  the  greateji  importcmce,  79 

Given  by  God  himfelf  and  80 

Diffufed  abroad.  8a 
Jews.     Ours 

Continue  longer y  84 

Engage  the  77iind  to  themfelveSf  85 

Come  in  a  nobler  way,  86 

Make  us  pure  and  peaceable.  87, 

This  is  great  without  Controversy. 

It  is  indeed  dfputed,  and  the  6ppoftion  arifesfrom 

The  enmity  of  nature y  88 

Tihe  influence  of  Satan,  89 

The  terrors  of  confcienc^  ;  but  90 

It 


THE    CONTENTS.  XI 

tt  is  uncontroverted  hy  believers 

Of  the  Old  Tejiamentf  9 1 
Of  the  New,                                                               -      92 

Of  aliases.  96 

DireSfiom  about  the  ufe  of  myjleries, 

JCeep  them  in  their  native  purity^  97 

^ead  the  Scriptures ^  98 

Attend  ordinances^  99 

Fray  for  the  Spirit^  100 

Do  w>t  quarrel  about  them,  but  lOI 

Rather  improv£  them.  102  , 

SERM.  VIII,  IX. 

The  Myftery  of  GodlMefs. 

A  myjlery  is  not  inconfjient  with  religion,  but  1 04 

Has  a  tendency  to  promote  it,  and  107 

Gives  an  influence  to  it,  as  Godlinefs  Jignifes  ic^f^ 

A  worjhip  of  God,  lip 

A  likenejs  to  him.  III 

A  communion  with  him^  ill 

An  expe£iationfro?n  him,  113 

A  regard  to  his  infitutions,  1 1 5 

A  love  to  his  people,  ib. 

An  ufefulnefs  to  the  world.  1 16 

Allthefe  are  promoted  by  a  myjlerious  religion,  as  it 

Opens  a  way  to  the  throne  of  grace f  lij 

Gives  a  reverence  for  God,  120 

A  love  to  him,  123 

A  pleafure  in  his  wor/hip,  124 

Lays  before  us  examples  of  duty,  125 

Injpires  us  with  Hope  in  ourfelveS,  ll'j 

Charity  to  others.  128 

For  thefe  reajons  are  myjieri&s  hated  hy  evil  men,  130 

Andjhould  be  improved  by  Cbrijiians,  ib. 

SERM.  X,  XI,  XIT,  XIII,  XIV,  XV,  XVI. 

(jod  was  manifeft  in  the  Flefh. 

This  is  not  to  be  underjiood  of  the  Go/pel,  133 

But  ofChriJi.                 '  '  135 

Many  creatures  are  called  gods,  and  yet  iji,y 

There  is  but  one  God  who  is  to  be  worflApped,  138 

Chrifi 


Xll  THE    CONTENTS. 

Chrijl  is  GoD  ;  this  is  true,  though 

It  is  allowed  he  is  ]\d^an,  143 

u^fid  fo  called  in  the  Scripture  mojl  frequently .  144 

He  concealed  his  Deity  upon  fotne  occajions,  but  146 
If  the  Scripture  has  once  called  him  God,  he  is  fo,     147 

and 

This  it  has  done  many  times.  149 

It  has  always  been  the  faith  of  good  people,  and  154 
If  they  -cere  all  ivrong,  what  becomes  of  religion  ?     158 

If  Chrifl  is  firt  God,  the  yews  are  equal  to  us,  161 

If  is  manifejiai  ion  had  been  in  vatn  ;   but  162 

His  Deity  is  carried  through  the  whole  account,  163 

God  is  MANIFESTED  by  the  Gofpel,  as 

A  Greater^  1 65 

The  objeci  of  worjhip,                                   ^  168 

Our  Lawgiver,  169 

Our  Judge,  172 

An  offended  party,  1 74 

The  author  of  reconciliation,  X76 

'%he  contriver  of  a  jujiifying  right eoufnefs,  178 

The  Jountain  of  janEtijying  grace,  182 

The  example  of  our  holinejs,  185 

1  he  giver  of  eternal  life.  187 

He  has  manifefltd  himjelf  in 

Voices,  192 

Dreams  and  vifons,  ib. 

Prophecies,  I93 

Miracles^  194 

The  law,  ib. 

Ceremonies,  ib. 

Perfonul  appearances  ;  195 

In  the  Flesh.  ib. 

This  lajl  manifeflation  is  mojl 

Familiar  and  friendly,  1 96 

Convincing  and  certain,  200 

-  ExpreJJive  of  our  union  to  him,  202 

Agreeable  to  the  great  Atonement^  203 

Injiruciive  to  duty,  204 

Affuring  of  happinefs,  205 

Rviaential  of  the  Divine goodnejj,                 "  ib. 

This  is  a  Mystery.  "ipS 

Ihe  invifble  God  was  ften,  2 08 

The  King  of  heaven  dwelt  with  men,  .  210 


THE    CONTENTS.  Xlll 

He  is  born  of  a  Virgin,  212 

The  Lord  of  all  is  afervant^  2i'4 
The  Holy  One  puts  on  the  likenefs  offinfulfiefhy         215 

The  Supreme  Lord  is  a  man  of  for  rows,  216 

He  who  is  blejfed  for  ever  was  made  a  curfe^  2i8 

The  Prince  of  life  dies.  2 15 

^  myjlery  o/" Godliness, 

An  argument  of  duty  to  God,  220 

j4n  evidence  of  our  value  for  his  revelation j  22 1 

A  ground  of  hope,  >    223 

The  concern  of  good  men,  "224 

No  inconvenience  atte?ids  it,  2:27 

It  is  mofl  dejirahle  that  a  Saviour  fhould  be  God,       228 

As  an  injiance  of  his  love,  229 

As  a  proof  of  his  fatisfiBion,  ib. 

As  an  encouragement  of  our  dependence.  230 

Never  pretend  to  explain  a  myjlery,  but  231 

Wait  on  the  teachings  of  the  Spirit.  233 

SERM.  XVII,  XVIII,  XIX,  XX,  XXI. 

— Juftified  in  the  Spirit.  234 

The  feat  of  this  jujlification  is  the  fpirit  of  many  335 

The  nature  of  it  is  fpiritual,  236 

The  author  of  it  is  the  SPIRIT  of  God.  238 

In  what  fenfe  is  he  justified  ? 

Approved  and  owned^  239 

Admired  and praifed,        -        ^  241 

On  what  heads  ? 

His  divine  mijjion,                                        ^  242 

His  perfonal  glory,  243 

His  ftnefs  for  the  dejign,  246 

His  taking  proper  methods,  248 

His  title  to  a  reward,  251 

His  pojfejjion  of  it,  252 

At  what  time  ? 

Before  his  incarnation,  i  c^ 

At  his  coming  into  the  world ,  256 

At  the  hovir  of  his  death,  257 

At  his  refurre6iion,  ih. 

At  the  day  of  Pentecofl,  2  eg 

In  the  conviBion  of  a  finner,  260 

In  the  confolation  of  a  believer,  261 

Such 


XIV 


THS   CONTENTS. 


Such  a  jujlification  proves  that  Chrijl  is  GoD, 
Beccmfe  the  Spirit 

Was  his  piirchafe,  262 

Came  hy  his  authority ^  265 

Tejiijies  of  him  as  our  right  eoufnefs,  267 

Leads  to  him  as  the  giver  of  all  bleJJingSy  and  370 
^s  one  who  ca?i  anfwer  all  our  dependence ■>  and  273 
As  one  entitled  to  all  the  glory  of  heaven.  275 

This  is  to  be  confdered  as  a  Mystery.  276 

He  conquered  by  dying,  277 

He  was  both  owned  a7id forfakcn  of  God,  279 

Faith  is  encouraged  by  that  which  hindered  it,  28 1 

He  is  crucified  in  weaknefs,  and  raifed  in  power,  283 

He  zs  endeared  to  thofc  that  hated  him,  285 

He  Jurprifes  the  foul  in  his  conduEi  of  it.  288 

It  is  alfo  a  myfiery  of  Godliness,  and  give's  291 

A  reverence  for  God,  292 

A  care  to  pleafe  him,  295 

Humble  thmights  of  ourfelves,  299 

Charity  to  others,  300 

Peace  and  hope  in  life^  304 

Joy  in  death.  305 

SERM.  XXII,  XXIII,  XXIV,  XXVc 


Seen  of  Angels. 

Seeing  himfignifies  their  efleemfor 
His  Perfon.      This  they  Jhewed 
At  his  birth. 
At  his  baptifm, 
At  his  temptation, 
At  his  agony, 
At  hifj  refurreBion^ 
At  his  afcenfion. 
In  his  glory  above. 

His  Defign.     ^hey 

Spread  the  Gofpel, 
P rot eB  faithful  tninifiers, 
Rtjoice  at  converfions. 
Are  careful  of  a  believer. 
Attend  religious  affemblies. 
Secure  departing  fouls. 
Welcome  the  Quints  to  heaven. 


308 

309 

313 

ib. 

3^ 
315 
316 

317 

318 

319 

32a 

323 

326 
328 

3^9 

He 


THE    CONTENTS.  XV 

He  whom  the  Angels  fee  is  God  : 

Thej  worjjip  Chrijl,  Zl^ 

They  ?n  edit  ate  on  hitn^  333 

They  obey  his  commands^  33^ 

They  attend  his  Per  fan  and  people.  341 

This  is  a  myftery,  becaufe  they  have  344 

No  need  of  a  Saviour,  34^ 

A  Nature  above  what  he  affamed.  347 

It  is  a  myflery  o/* Godliness  ;  it  promoted 

Our  duty,  348 

Jn  a  luorfhip  for  his  P  erf  on,  349 

In  a  profefjlon  of  his  naine,  353 

In  a  dependence  on  his  grace,  356 

In  a  love  to  his  people.  2 57 
Our  comfort  under 

The  dangers  of  a  profej/ion,  358 

The  imperfeBion  of  grace,  360 

The  terrors  of  death,  361 

The  doubts  of  a  refurreBion.  ih. 

SERM.  XXVI,  XXVII,  XXVIII,  XXIX,  XXX, 
XXXI. 

Preached  unto  the  Gentiles.  362 

He  /f  PREACHED  ;  that  is,  miniflers  ^6^ 

Declare  him  to  be  the  only  Mediator,  366^ 

Reprefent  him  as  a  fufficient  Saviour,  368 

This  IS  done  in  the  plainefl  manner,  370 
Proclaim  his  willingnefs  to  fave,                              '374 

Perfuade  mankind  to  come,  3  y  ij 
Affert  his  authority,  efpecially  over  the  Churchy        376 

Regard  a  future  glory.  ib. 

To.  THE  Gentiles.  377 

Till  be  af vended  religion  was  confined,  380 

Afterwards  it  was  J7iore  enlarged.  386 

He  who  is  thus  preached  is  GoD.  302 

Ht  muji  be  fo                                                .              ■■  . 

As  Mediator,                  -  ^g^ 

As  an  ail-ftifficient  Saiiour,   '  507 

As  07ie  to  be  revealed  among  men,  402 

As  a  willing  Redeetner,  406 

To  whom  fmncrs  are  invited,  ib. 

As  the  Head  of  the  Church.  407 

This 


XVI  THE    CONTENTS. 

This  is  a  MYSTERY  ;  that  he  fhould  be  preached  408 

To  people  yo  long  ncgltded  by  hiniy  ih. 

No  way  prepared  for  him.  41 1 

Though  the  Jews  had  rejtBed  him,  yet  414 

After  that  he  is  preached  to  others,  ib* 

Whofe  way  he  feems  to  pave  barred.  417 

"^he  Jews  could  never  conceive  of  it,  419 

The  Apoflles  came  unwillingly  into  it.  421 

By  perfons  unlikely  for  the  work^  423 

Unprepared  by  education,  425 

Obliged  to  run  into  dangers,  429 

Qualified  with  the  gift  of  tongues,  43 1 

And  who  Jealed  the  truth  with  their  blood.         43a 

This  they  did  for  Chrift,  434 

With  a  dependence  o«  his  prefence  ;  ib. 

Which  is  as  much  as  they  could  do  for  God,  or  ex- 

pe£i  from  hitn,  435 

Chrifl  a&s  as  a  God  in 

Receiving  the  greatejl  glory,  436 

Demanding  the  utinofi  duty,  438 

Maintai7iing  the  largeji  interefl,  44O 

It  is  a  myjiery  of  Godliness.  441 
The  difference  between  preachers  who  affert  the 

Deity  of  Chrifl,  and  thofe  who  conceal  it  ;  442 

The  former  talk  plainly,  443 

Have  a  proper  fubjeB  of  their  minifry,  446 

Serve  a  God  who  /peaks  without  difguife,  449 

Anfwer  the  demand  of  duty  to  Chriji,  45 1 
Vindicate  the  dependence  of  the  Saints  upon  him,    453 

Provide  for  the  comfort  of  believers,  ib.. 

Give  a  better  profpefi  of  heaven,  454 

Thef-efore  we  are  not  afhamed  of  our  Go/pel,  455 

Need  the  prayers  of  good  people,  456 

Hope  he  will  be  thus  believed  on.  ih. 


SERMON 


SERMON    I.  M,rcM.. 

J718. 


I  Tim.  iii.  15. 
'-^'tbe  Pillar  and  Ground  of  Truth. 


THIS  Epiftle  was  written  to  Timothy,   that  he  ver.  14, 
might  know  how  to  behave  him/elf  in  the  Houj'e 
of  God,  which  is  the  Church  of  the  liz'tng  God. 

In  the  Old  Ttftament  thele  two  names  are  ap- 
plied to  different  things.     The  Huufe  of  God  was 
the  Place  he  had  chofen  :  firft  the  Sanduary,   and 
then  the   Temple  :    The  Church  of  God  was    the 
People  whom  he  had  fet  apart  for  himfelf,  the  na- 
tion which  he  took   out  ot  the  midft  of  another ;  Deut.  iT, 
thefe   the  martyr  Stepticn  calls  the  Church  in  the      3.4- 
wildernefi.     But  in  the  New  Teftament  the  Houfe  Aasviii. 
of  God  is  no  other  than   his  Church  or   People.  ^^^'^-^ 
He  dwells  not  in  temples  made  with  hands.     Every      48. 
particular  believer  is  the  temple  of  the  Holy  Ghoji ;  i  Cor.  vi. 
and   a  focietv  of  them   is   that  whole  Building  tbat  Kph.^'i.ar 
grows  together  into  an  holy  temple  in  the  Lord. 

Vol.  I.  A  The 


2  ^he  Pillar  and  Gvonudi 

SERM.  I,  Thg  connexion  of  the  next  words  {the  Pillar 
and  Ground  of  Truth)  has  difturbed  the  world  with 
volufnes  of  argument,  and  rivers  of  blood.  Some 
Divines  think,  (and  I  own  myfelf  to  be  of  their 
opinion),  that  here  the  Apoflle  begins  a  new  fen- 
tence,  and  what  is  placed  at  the  end  of  this  verfe, 
fhould  be  the  head  of  the  next ;  and  then  we  fhali 
read  it  thus  ;  The  Pillar  and  Ground  of  truth  is  the 
Myftery  of  Godlinefsy  which  is  great  without  contro- 
verfy^  that  God  was  made  manifejl  in  the  flejhy  &.c. 
In  this  view  I  Ihall  confider  the  text.  But  in  or- 
der to  clear  the  road,  1  muft  take  fome  notice  of 
the  other  opinions  that  many  have  contended  for  ; 
and  they  are  two. 
.fc .  ,•  I.  Tiiat  the  Church  is  the  Pillar  and  Ground  of 

Truth.  Several  Proteftant  authors  have  explained 
this  notion  with  a  great  deal  of  modefty,  and  fay 
it  lignifies  no  more  than  that  Chriftians  in  the  New 

Rom.ui.  i.Teilament  have  the  cuftody  of  the  gofpel,  as  to 
the  Jews  under  the  law  were  committed  the  oracles 
of  God.  Or,  to  exprefs  their  beloved  maxim  in 
their  own  way,  '  There  is  no  truth  out  of  the 
♦  Church/  Others  imagine,  that  as  the  laws  of 
feveral  countries  ufed  to  be  publifhed  on  Pillars 
where  the  people  might  read  them,  fo  the  Church 

Luke  i.  I.  is  to  make  an  open  declaration  of  the  truth  that 
God  has  revealed.  It  is  certain  that  neither  of  thefe 
opinions  can   be  denied :  The  Churches  of  Chrift 

X  Thefl;  i.  have  the  Bible,  and  they  ought  to  expofe  it ;  from 
^^-       them  the  word  of  the  Lord  is  to  found  forth. 

But  as  thofe  terms  {The  Pillar  and  Ground  of 
Truth)  are  a  noble  charadler  of  fomething  or  other, 
fo  there  are  many  who,  when  they  apply  it  to  the 
Church,  fuppofe  a  great  deal  more  from  it  than  I 
can.     As,  jirjly  That  the  Church  is  to  determine 

I  Cor.  ii.    what  is  truth   and  what  is  error  ;  as  if  our  faith 

^*         was  to  Jland  in  the  wifdom  of  men,  and  not  in  the 

power  of  God.     Secondly ^  That  the  evidence  of  any 

truth 


of  Truth.  3 

truth  is  owing  to  the  authority  of  the  Church  ;  'ERM.  i. 
whereas  how  great  foever  the  Minifters  of  the  gof-  " 
pel  are,  U  Soxhnc  rvAo»,  though  they  are  accounted 
to  be  thefe  Pillars,  «ViV  J»«^/fH,  it  makes  no  odds, 
God  accepts  not  the  per/on  of  man  j   and,  thirdly,  Gai.  ii.  6. 
That  the  truth  itfelf  has  no  value,  if  the  Church    ^' 
denies  her  concurrence.     So  that  the  belief  of  the 
whole  Myftery  of  Godlinefs  Ihall  not  deliver  a  maa 
from  the  brand  of  herefy. 

Thus  men  talk  who  had  rather  have  the  domi- 
nion of  our  faith  than  be  helpers  of  our  joy.  A 
great  many  other  hard  fayings  are  fqueezed  out  of 
thefe  words ;  but  it  is  evident, 

1.  That  by  the  Church  in  this  text,  he  does  not 
mean  only  the  Miniilers.  The  word  never  once 
carries  that  fenfe  in  all  the  New  Teftament.     God 

fet  in  the  Church  apojiles,  prophets,  and  teachers,  i  Cor,  ix. 
And  therefore  if  the  People^  (who  certainly  are  the    ^^* 
Church),  are  the  Pillar  and  Ground  of  Truth,  I  be- 
lieve it  is  more  than  the  managers  of  this  argument 
ever  defigned  to  prove  by  it. 

2.  It  is  far  from  concluding  that  one  Church 
is  the  Pillar  of  Truth  to  another.  If  this  charader 
is  given  of  a  Church  at  Ephefus,  what  has  that  to 
do  with  one  at  Rome  ?  But, 

3.  It  is  plain  from  all  reafon  as  well  as  fcripture, 
that  Truth  is  the  Pillar  and  Ground  of  the  Church, 

and  not  the  Church  of  Truth.     We  are  built  on  Eph  x\.  " 
the  foundation  of  the  Apoflles  and  Prophets ;  and   -o»  21- 
it  is  in  Chriji  that  the  whole  building  is  framed  to- 
gether.    We  are  God^s  building  ;  and  they  who  are 
wife  mafief-builders  have  laid  a  foundation  ;   but  i  cor. 
that  is,  and  can  be,  no  other  than  C/^ri/?.     When   9.10, 
this  foundation  is  deftroyed,  the  Church  falls  to  the 
ground  ;  their  Houfe  will  be  left  unto  them  deflate* 
That  which  compacts  a  fociety  is,  that  our  hearts  Coi  u.  i, 
are  knit  together  i?i  love,  and  that  which  it  is  railed 
upon  is,  the  acknowledgment  of  the  my/lery.     If  the 

Churches 


111. 


^  The  Pillar  and  Ground 

SERM  I.  Churches  depart  from  the  truth  as  it  is  in  'J^^^s, 
Rev.  iii.  4.  the /<?'!£;  that  \\2ivt  not  defiled  their  garments  ought 
I  Tim  vi,  to  withdraw,  and  have  no  fellowjhip  with  the  mi" 
Eph.  ▼.  ii.ff^^^ful  works  ofdarknefs. 

II.  '"here  are  fome  who  think  that  Timothy 
himfelf  has  thefe  great  titles  given  \\,\\\.  And  in 
relief  to  their  opinion,  they  Tuppofe  that  a  particle 
is  wanting  in  the  text ;  he  is  exhorted  hoi^;  to  be- 
have in  the  Church  £5  as  the  FiUar  and  ^  round  of 
Truth.  This  compliment  they  pay  not  to  his  per- 
2'Tim.u.  fon,  but  to  .his  office.  1  hey  do  not  fay  it  of  him, 
3  Tun  iii.  bjBcaufe  he  k7iew  the  Jcripiutes,  and  did  the  work  of 
»5-  an  evangelijt,  making  full  proof  of  his  miniflry^  and 
rightly  dividing  the  word  of  truth  :  Bad  theic  been 
the  foundations  of  the  character,  we  could  let  the 
names  and  the  merit  go  together  :  But  the  reafon 
of  their  afcribing  thefe  noble  titles  to  Timothy  is 
becaufe  he  was  Bifhop  of  Epheias,  and  fu  the  glo- 
ries belong  not  to  the  man  but  to  the  chair.  Ihey 
argue  that  his  opinion  ought  to  be  dccilive  in  all 
matters  of  faith,  from  the  pre-eminence  he  had 
above  the  reft  of  the  paftors.  And  thus  are  men 
fetting  up  the  ambition  which  the  grace  of  God 
pulls  down.  It  is  apparent  if  this  is  faid  of  Ti- 
mothy, he  that  gives  him  the  7ia7ne,  gives  hitn  in- 
Eph.  i.  3.    ftrudions.     He   befougbt  him  to  abide  at  tpheius ; 

18,  hg  committed  a  charge  to  him  ;  he   bids  him  take 

—  iv.  16.  jjggfi  iQ  hiinfelf  and  to  his  dodlrine :  He  has  left  us 
no  room  to  imagine,  that  any  authority  is  crowded 
into  thefe  titles,  or  that  it  Hides  down  from  Tmio- 
thy  to  all  his  fuccelTors,  let  them  be  never  fo  vile 
and  foolifh,  to  the  end  of  the  world. 
I  fhall  here  enquire  into  three  things : 

1.  What  it  is  that  the  Apoftle  calls  the  Pillar 
and  Ground  of  Truth. 

2.  What  \\iQ  Truth  is  that  will  be  thus  fup- 
ported. 

3.  In 


of  Truth.       ,  '  ^ 

3.  In  what  fctife  we  are  to  underftand  thefe  serm.  j. 
tenViS  of  Pillar  and  Ground.  ' 


I.  What  is  the  thing  that  he  calls  by  thefe  great 
names  ?  My  anfwer  to  this  will  lie  in  a  narrow 
compafs  (becaufe  1  have  already  difcharged  the 
interpretations- that  fome  are  contending  for)  by 
ihowing  you  how  little  reafon  there  is  to  under- 
ftand it  of  the  Church,  and  how  much  lefs  of  Ti- 
mothy ;  I  therefore  think  that  from  the  end  of 
this  verfe  he  begms  a  new  fentence.  He  had  ftiow- 
ed  him  in  the  former  part  of  the  chapter  what  fort 
of  people  Bijhops  and  Deacons  ought  to  be  ;  but  Vcr.  t.  23. 
ftill  puts  him  in  mind  that  the  main  defign  of  a 
Minifter  is  to  report  the  glad  tidings  of  falvation. 
The  particle  K«»,  and,  in  the  beginning  of  the 
i6th  verfe,  looks  like  a  continuation  of  the  former 
fentence,  rather  than  a  frelh  difcourfe.  I  fhall 
therefore  underftand  the  words  in  their  connedion 
to  what  comes  after  ;  that  the  Pillar  and  Ground 
of  Truth,  and  the  Myjlery  ofGodlinefs,  that  is  great 
without  controverfy,  is,  that  God  was  manifejl  in  the 
jiejh,  6tc.  By  this  account  you  will  fee  that  he 
fpeaks  of  the  Chriftian  religion, 

1.  In  general  characters, 

2.  In  its  main  particular  branches. 

I.  The  general  account  that  he  gives  us  of  it,  is 
under  three  heads^ 

1.  It  is  the  Pillar  and  Ground  of  truth  ;  that  all 
ufeful  knowledge  is  raifed  and  hung  upon  it. 

2.  Notvvithftanding  that,  it  is  myjterious,    and 
greatly  fo  ivithoufcontroverfy. 

3.  It  has  a  tendency  to  promote  and  exalt  all 
praaical   religion  ;    it  is  the  Myjlery  of  Godlinefs. 
This,  he  fays  in  general  of  the  glorious  gojpel  of  the  Ch.i.  ij. 
hlejjed  God  that  was  committed  to  his  trujt. 

II. 


6  '^he  Pillar  and  Ground 

?^^^-  ^'^  II.  In  particular  he  lets  us  fee  that  Chriftianity 
confifts  in  the  knowledge  of  Jefus :  There  are  fix 
articles  of  the  great  record  : 

(i,)   His  Incarnation,  He  was  manifejl  in  the 
Fle/I?. 

(2.)   His  Refurredion,  He  was  jujlijied  in  the 
Spirit. 

(3.)    His  Approbation  above,   He  W2is  feen  of 
Angels. 

(4.)    His  method  of  revealing  himfelf  abroad, 
He  was  preached  unto  the  Gentiles. 

(5.)    The  fuccefs  of  this  report,   He  is  believed 
on  in  the  world, 

(6.)  His  reward  for  the  fervice  and  fufFering  of 
Death,  He  was  received  up  into  glory. 

Thefe  are  fo  many  parts  of  the  knowledge  we 
have  of  Him,  and  thefe  three  characters  may  be 
affirmed  of  them  all ;  firjl.  That  they  are  the  Pil- 
lar and  Ground  of  Truth.  Every  other  opinion 
muft  have  all  its  weight  laid  upon  thefe,  be  con- 
fiftent  with  them,  and  continually  referred  to  them. 
Secondly f  There  is  a  Myjlery  in  every  one  of  thefe. 
You  may  call  the  whole  a  chain  of  Wonders.  We 
are  furprifed  as  we  go  along.  We  could  never 
have  known  them  but  by  the  revelation  of  the 
Spirit,  who  fearches  all  things,  yea  the  deep  things 
of  God.     We  may  place  thefe  words  at  the  foot  of 

tfai.  ixxii.  the  whole  account,  BleJJed  be  the  God  of  IJraely 
^^'  who  only  does  wondrous  things.  And,  thirdly.  They 
are  all  of  a  pradlical  nature.  The  perfon  who  re- 
ceives them  with  a  belief  of  the  Truth,  and  an  a- 
ftonilhment  in  the  My  fiery,  will  find  the  good  of 
them  in  a  life  of  duty.  It  is  all  according  to  God- 
linefs,  as  that  takes  in  both  the  woifhip  we  pay  to 

ch.vi.  3.    God,  and  the  good  works  by  which  our  light  fhines 
out  before  men.  t 

I  begin  with  the  firll  general  characSler,  of  the 

Chriftian 


of  Truth.  *j 

Chriftian  religion,  and  fhall  give  you  my  fenfe  of  serivlt. 
the  words  in  this  propofition,  that  ' 

•  The  Do(5lrine  or  Report  of  Chrift  Jefus  which 

*  we  have  in  fcripture,  is  the  Pillar  and  Ground 

*  of  Truth.' 

All  other  notions  are  true  or  falfe,  trivial  or  im- 
portant, holy  or  polluted,  as  they  are  either  con- 
cerned with  this  or  remote  from  it.  We  want  to 
knois)  nothing  hut  Jefus  Chriji  and  him  crucified.        i  Cor.  ii.  2; 

Here  we  may  enquire  what  that  Truth  is  which 
the  Apoftle  fpeaks  of.     And  you  will  eafily  fee  it 
inuft  be  confined  to  things  that  accompany  faha- ti&h.vi.  ^. 
tion^  or,  as  it  is  faid  in  another  place,   whatever 
pertains  to  the  kingdom  of  God.     This  is  the  Grace ^^^^^ 
Mnd  Truth  that  came  by  Jefus  Chrifl,  jQh.\.  n. 

There  is  a  Truth  of  Hifiory  that  we  take  delight 
in  ;  to  know  what  is  doing  in  diftant  countries,  or 
has  been  done  in  former  ages :  But  this  is  rather 
our  entertainment  than  our  concern. 

There  is  a  Truth  of  Argument ;  this  is  ftill  moris 
engaging,  as  it  is  the  proper  food  of  our  realbn. 
We  have  a  power  of  thinking,  trying,  judging  and 
approving ;  thefe  are  intelledual  joys,  when  wif- 
dom  enters  into  thine  hearty  knowledge  is  pleafant  to 
thy  foul. 

There  is  alfo  a  Truth  of  Converfation  ;  which  is 
what  we  call  integrity.  This  appears  with  a  beau- 
ty to  others,  and  leaves  a  calmnefs  in  our  own 
fouls.  It  is  a  fatisfadion  to  think  that  the  perfons 
we  deal  with,  are  open  and  hearty  to  us,  but  it  is 
more  fupporting  to  know  that  ourfelves  are  fo  to 
them.  An  honell  man  will  have  greater  pain  in 
doing  one  deceitful  adion  than  in  receiving  an 
hundred.' 

Belides  thefe,  there  are  Truths  of  Philofophy,  that 

have  no  concern  with  the  Dodlrine  of  Chrift  Jefus* 

A  man  may  either  believe  or  rejed  them  without 

3  any 


S  ^  ^he  Pillar  and  Ground 

SERM.  X,  ^^y.  influence  on  his  religion.  It  is  all  one  to  a 
Chriftian  whether  he  thinks  the  earth  or  the  fun 
moves.  But  the  Truth  that  our  Apoftle  means,  is 
of  another  kind. 

1.  It  is  about  the  greateft  concerns. 

2.  It  comes  with  the  fulleft  evidence. 

3.  It  is  always  the  fame. 

4.  it  is  followed  with  the  bell  effeds. 

I.  The  whole  bulk  of  Truth  that  Hands  upon 

the  Doctrine  of  Chrift  Jefus,  is  about  the  greateft 

concerns  of  human  nature.     Knowledge  and  in- 

tereft  are  thrown  together.      To  be  wife  is  to  be 

sTim.  IT.    happy.     They  are  our  food.     We  are  nuuri/hedup 

sTira  vi    ^^  ^^^  ivords  of  faith  and  of  good  do6lrine  ;  whok" 

3.  '      fame  medicinal  words,  iyiaUoyriQ,     It  is  healtb  /d 

the  fouL 

Many  of  our  ftudies  are  bare  amufements ;  and 
yet  with   what  an  appetite  do  we  catch    at  little 
probabilities  as  the  ground  of  a  darling  opinion  : 
and  that  about  things  that  will  make  us  never  the 
better,  whether  we  be  right  or  wrong  ?  They  give 
DO  fweetnefs  to  this  life  and  no  alTurance  of  ano- 
ther,    Thofe  learned  men  are  juftly  admired  who 
have  feen  the  confufion  of  the  old  philofophy,  and 
drawn  out  a  more  likely   fcheme.      But  if  they 
could  demonftrate  all  they  fay,  it  rifes  no  higher 
than  to  give  an  entertainment.     They  may  be  lick 
and  poor,  vicious  and  ignorant  of  God,  with  all 
that  knowledge      The  Ephelians  were  Ikilled  in 
curious  arts,  walking  in  the  vanity  of  their  vimd  ; 
Acl«3ix.    but  they  were   darkened  in  their  underfiandings, 
g  19-.        and  alienated  from  the  life  of  God  through  the  ig- 
18.       *  norance  that  was  in  them.     Indeed  an  acquaintance 
with  the  things  of  nature  may  be  improved,  as  by 
fome  great  men  it  is,  to  an  admiration  of  the  works 
Pfai.  civ.    of  God  ;  for  in  wifdom  he  has  made  them  all.    But 
^4'        thofe   refledions  are  no  part  of  the  learning,  nor 
do  they  always  go  along  with  it. 


of  Truth.  p 

Now  the  Dodlrine  of  Chriftianity  is  to  acquaint  serm.  i. 
you  with  the  method  that  God  has  taken  for  him- 
ifelf  to  be  glorious,   and  you  to  be  happy.     That 
you  may  wait  for  his  Son  from  heaven,  even  Jefui  i  Their,  i. 
who  delivered  us  from  the  wrath  to  come,  "• 

You  do  not  read  that  God  was  manifefi  in  the 
fiejh  merely  to  be  acquainted  with  the  ftory,  but 
that  the  love  and  kindnefs  of  ou'r  Saviour  towards  Tit.  iii.  4. 

man  may  appear  ;  to  Ihevv  us  how,  according  to  his 5« 

mercy ^  we  are  faved  by  the  wa/hing  of  regeneration^ 
and  the  renewing  of  the  Holy  Ghojt.     All  his  ene- 
mies knew  that  he  was  made  of  a  woman,  and  un-  Gal.  iv.  4, 
der  the  law,   but  our  concern  in  this  is  to  fee  by     ^' 
what  method  we  are  redeemed  from  under  the  law^ 
and  receive  the  adoption  of  fans. 

His  hting  juflified  in  the  fpirit,  the  teftimony  gi- 
ven to  him  by  the  Holy  Ghoft,  is  more  to  us  than 
a  matter  of  fad.  We  believe  in  God  who  raifed  iPeti.  21. 
hifn  from  the  dead,  and  gave  him  glory.  Thefe  are 
all  fo  many  articles  for  the  convidion  of  linners, 
for  the  quieting  of  a  wounded  confcience,  the 
building  up  of  the  weak,  and  the  drawing  on  to 
Sion  thofe  who  have  fet  their  faces  thitherwards, 
that  we  being  jiiftified  by  his  grace,  may  have  peace  Rom.  v,  1, 
with  God,  through  our  Lord  Jefus  Chriji  ;  in  whom 
we  have  accefs  by  faith  into  the  grace  wherein  we 
fland,  and  rejoice  in  hope  of  the  glory  of  God. 

His  hQingfeen  of  Angels,  admired,  adored,  and 
obeyed  by  the  armies  of  heaven,  is  more  than  a 
fpeculation.  in  their  duty  we  fee  our  own  happi- 
nefs  \  we  argue  from  thence,  that  his  throne  is  for  Pfai.  xiv.«^ 
ever  and  ever,  and  that  thofe  who  worfhip  him  will 
be  minijiring  fpirits  to  all  the  heirs  of  falvation.  Heb,  i.  i4' 

That  he  was  preached  unto  the  Gentiles  is  the 
means  of  bringing  this  falvation  to  us.  That  he 
is  believed  on  in  the  world  is  our  comfort ;  and  if  we 
have  obtained  the  like  precious  faith,  -it  is  our  life. 
That  he  was  received  up  into  glory  is  a  fecurity  to 

Vol.  1.  B  Qur 


Jo  I'be  Pillar  ^^/7^  Ground 

J^^-  ^-   our  hope,  for  he  went  to  his  Father ,  and  our  Fu" 

joh.  XX.  17.  theKj  to  his  Gody  and  our  God  ;  and  to  them  that  look 

Heb.  is.  2S.  for  him^  HeJJmll  appear  the  fecond  time  without  Jin  ^ 
to  falvation. 

So  that  this  is  Truth  indeed^  not  only  evident, 
but  important:  Here  is  a  doctrine  contrived  on 
purpofe  to  let  linners  know  they  are  prifoners  of 

Eph.  iii.  9.  hope.     To  make  all  men  fee  what  is  the  feUowJhip 
of  tde  myflery^  that  from  the  heginniyig  of  the  world 
was  hid  in  God  ;  that  we  have  our  xo»»«>iaj,  fellow- 
Jhip  with,  and  our  concern  in. 

Suppofe  any  ingenious  perfon  has  his  head  turn- 
ed to  mathematical  iludies,  he  is  pleafed  to  find 
what  is  in  the  bowels  of  the  earth,  the  courfes  of 
nature,  and  the  power  of  engines ;  but,  if  he  fees 
that  by  thefe  things  his  eftate  may  be  improved,  if 
by  that  ftudy,  he  is  capable  of  draining  his  mines, 
it  entertains  more  than  his  curiofity.     And  fo  it  is 

iCor.  ii.  7.  here  :  We  do  not  only  fpeak  the  wifdom  of  God  in 
ci  myjlery,  but  the  hidden  wifdom  that  was  ordain- 
ed before  the  world  to  our  glory.     The  knowledge 

—— —  n.  we  ha^/e  by  the  Gofpel  is  of  things  that  are  freely 
given  to  us  of  God.  We  confider  his  wiidom,  his 
truth,  his  goodnefs,  and  his  juitice,  as  they  caufe 
their  glories  to  (liine  out  in  our  redemption.  There 
is  no  part  of  this  account  but  what  is  to  make  you 
eafy  in  a  world  of  cares,  and  happy  in  a  world  of 

2  Joh.::.  light:  For  this  Truth  dwells  in  us,  and  JJjall  be 
with  us  for  ever. 

2,  This  Truth  comes  with  the  greateft  evidence, 
and  that  is  the  Teftimony  of  God  bimfelf.    IVe  re- 
ceive it  Vv'ith  a  veneration  to  thefe  two  attributes  ; 
firfl,  his  IVifdom,  that  he  knows  the  Truth  ;  and, 

Deu.  xyiy.u.fecondly,  his  Purity,  that  he  will  tell  it.     ^  God  of 
'^'  Truth  and  ivithout  iniquity,  jujt  and  right  is  he  ; 

ijoh.  V.  10.  therefore  he  who  believes  not,  has  made  God  a  liar, 
hecaufe  he  believes  not  the  record  that  he  has  given 

Joh.  iii.  33.  of  bis  Son.  13  ut  he  that  receives,  his  tejlimony  has  fet 
t'j  his  feal  that  God  is  true. 

There 


<?/ Truth.  'h 

There  can  be  no  greater  reafon  for  afienting  to  s™^ 
any  propofition  than   this,  that  God  has  faid  it. 
The  words  of  the  Lord  are  pure  words.    We  are  to  Pfai.  xii.  6. 
take  no  man's  opinion  upon  truft  ;  for  they  may 
deceive  us :  We  fhould  bring  their  reafon  to  the 
bar  of  our  own.  But  in  what  the  Lord  faith,  there 
muft  be  an  acquiefcence,  becaufe  his  knowledge 
receives  no  error,  and  his  truth  declares  none.  Let  Rom.iu.4. 
God  be  true  and  every  man  a  liar,  that  he  77iay  he 
jujlijied  in  his  fayings.     Do  not  call  it  the  fubjec- 
tion  and  bondage  of  our  minds,  or  the  laying  afide 
of  reafon.     The  great  employment  of  that  faculty 
is  to  enquire  whether  this  is  a  divine  Revelation  or 
not :  If  it  is  fatisfied  about  that,  it  has  gone  f\u'  e- 
nough.     There  needs  no  more  ;  for  if  1  do  not  be- 
lieve what  I  kno^v  to  be  revealed,   I  reproach   the 
nature  of  God,  who  is  not  a  man  that  hcJJjould  lie,  Num.xxiii, 
and  in  whom  is  no  darknefs  at  ali  ^  joh,  i  5, 

Still  all  this  while,  remember  I  am  fpeaking  of 
that  which  you  are  fatisfied  is  revealed,  not  what 
vain  men  will  call  by  that  name.  No  dodrine  of 
human  invention  has  any  concern  in  this  argu- 
ment. It  may  be  true,  but  it  has  not  the  evidence 
I  am  now  talking  of.  The  Bereans  are  commend- 
ed as  more  noble  than  thofe  of  Theffalonica,  becaufe  Adsxviu 
they  would  take  nothing  upon  truft  from  the  very 
Apoftles.  But  then  they  did  not  fet  up  their  own 
.reafon  againft  a  divine  authority,  for  they  fearched 
the  fcriptu res  daily,  whether  the  things  were  fo  or 
not.  If  they  found  the  dodrines  in  the  fcriptures, 
it  was  enough  ;  that  one  thing  clofed  up  the  mind  ; 
they  never  brought  the  opinion  down  to  reafon,  or 
examined  whether  it  might  be  defended  that  way. 
The  whole  difpute  and  enquiry  ended  in  this.  That 
if  God  had  faid  it,  they  muft  receive  it.  No  mat-^ 
ter  whether  it  came  within  the  comprehcnlion  of 
their  own  minds  or  not.  They  do'  not  fet  reafon 
as  a  judge  upon  God,  whether  he  fpeaks  right  or 

wrong. 


?I. 


12  'The  Pillar  and  Ground 

SERM  r.^  wrong.  They  make  no  trial  of  his  wifdom,  or  his 
truth.  The  very  examination  is  profane  and  im- 
pious; it  is  going  beyond  the  bounds  of  creatures, 

E«od,  xix.  aiid  breaking  through  to  gaze: 

If  there  is  fuch  a  thing  as  Revelation,  it  mull 
be  the  highejl  evidence  that  a  dodtrine  can  ever 
have.  All  other  knowledge  leaves  us  fhort.  We 
make  fome  few  difcoveries,  and  we  guefs  the  reft. 
Obfervation  lays  the  ground,  and  conjedure  builds 
upon  it.  That  is  as  far  as  any  philofophy  can  go. 
Knowledge  and  faith  are  ufually  thus  dillin- 
guifhed.  We  are  faid  to  know  things  that  we  ei- 
ther fee,  or  that  appear  to  our  own  reafon  ;  we  be^ 
lieve  things  upon  the  teftimony  or  report  of  another. 
Now,  it  is  without  any  foundation,  that  people 
give  the  preference  to  the  opinions  we  have  by 
knowledge,  above  thofe  that  come  by  faith.  I  can 
be  as  fully  perfuaded  of  the  truth  .of  a  thing  by 
report,  as  I  can  by  obfervation.  I  have  no  more 
doubt,  that  there  is  fuch  a  place  as  Rome,  than 
that  there  is  a  city  called  London,  and  yet  all  the 
evidence  I  can  have  of  the  former  is  the  teftimony 
of  others.  I  believe  it,  becaufe  perfons  tell  me  fo. 
This  principle  is  admitted  into  all  the  buiinefs  of 
life,  and  fhall  it  have  no  place  in  religion,  where 
the.  report  comes  from  a  God  that  cannot  lie  ? 

Methinks  the  Apoftle  was  aware  that  this  fort 
of  reafoning  would  creep  into  the  world,  and  there- 
fore he  lays  in  for  it ;  If  we  receive  the  ivitnefs  of 
man   the  ivitnefs  of  God  is  greater^  for  this  is  the 

I  Jolio  V.  njoitnefs  that  God  hath  tejtified  of  fjis  Son.  He  that 
9  ^°'  believes  in  the  Son  of  God  hath  this  ivitnefs  in  him- 
felf  I.  e,  there  is  fomething  in  his  reafon  that 
bears  him  out  in  his  faith  ;  for  he  believes  it,  be- 
caufe God  has  faid-it.  If  I  tell  you  that  the  moon 
is  lb  much  lef:>  than  the  earth,  and  the  fun  fo  much 
Jarger,  that  the  ftars  move  in  fuch  an  orb  or  cir- 
cuit, that  the  eatth  turns  round^  it  is  very  likely 

thefe 


Tit.  i.  I. 


q/*  Truth.  13 

thefe  things  are  true :  Probability  is  the  higheft  serm.  r. 
that  fort  of  Learning  can  go.  But  if  ever  God  had 
told  me  any  of  thefe  notions,  I  fhould  have  known 
them  better.  Well,  it  is  upon  tbii ,  evidence  that 
we  fay  God  was  manifejl  in  the  FleJJj :  What  we  de- 
clare to  you  is  TO  juafTufiot*,  the  teftimony  of  God. 
Here  are  immutable  things,  in  which  it  is  impojjible 
for  God  to  lie ;  and  in  thefe  you  have  the  greater  iith.y\.i%- 
confolation  who  have  jied  for  refuge  to  lay  hold 
upon  the  Hope  fet  before  you.  . 

3.  This  Truth  is  always  the  fame.     There  are 

divers  and  Jirange  do£lrines,  but  Jefus  is  the  fame ^ii»« 

yefierday,  to-day^  and  for  ever.  I'he  degrees  of  re-  '^' 
velation  may  vary,  as  we  know  they  have  done. 
The  difcovery  of  his  purpofe  towards  man  has 
been  as  i\iQ  Jhining  lights  it  burft  out  of  thick 
darknefs  at  firft,  and  when  the  eye-lids  of  the 
morning  were  open,  it  fhone  7nore  and  more  unto  a 
perfedl  day.  But  ftill  the  Speaker  and  the  meifage 
are  the  fame.  He  who  at  fundry  times  and  in  divers  — ».  i« 
manners  f pake  in  times  paft  unto  our  fathers i  by  the 
Prophets,  has  in  thefe  lajt  days  fpoken  10  us  by  his 
Son. 

Whether  Chrift  was  to  be  known  in  a  Promife 
or  in  Types,  in  the  Flelh  or  in  the  Spirit,  was  de- 
termined by  the  feveral  difpenfations  mankiiid 
were  under.  But,  that  he  was  to  come  among  us, 
and  work  out  an  eternal  redemption,  is  a  doclrine 
as  old  as  paradife.  It  is  no  new  difcovery,  that 
mercy  was  to  be  glorified  in  making  faivarion  a 
gift,  and  juftice  in  making  it  a  purchafe.  Adam 
knew  this  as  well  as  we,  when  he  was  told  that 
the  feed  of  the  woman  JJjould  bruife  the  ferpent^s  Cen.iu.is. 
head:  It  is  the  fame  in  fubftance  with  what  we 
read  afterwards,  that  by  death  he  fuhdued  him  who  \iea.xi.iA 
had  the  power  of  death,  that  is,  the  Devil.  A  faitn 
ypon  thefe  principles  was  a  long  w-'hile  in  the 
World  before  what  we  now  call  Chriilianity :  By 

this 


14  The  Pillar  and  Ground 

SERM.  I,    this  Abel  offered  to  God  a  more  excellent  facrijice 

Heb.k  4.  ihan  Cain  ;  not  merely  by  fear,  love,   and  duty, 
but  by  faith. 

This  perpetuity  of  an  opinion  is  what  no  phi- 
lofophy  can  pretend  to.  Several  notions  that  are 
now  received  with  credit  would  have  been  thought 
monftrous  in  former  ages.  Nothing  can  be  more 
oppofite  than  the  fyftems  of  our  learned  men  and 
thofe  a  thoufand  years  ago,  about  the  motion  of 
the  fun  and  the  earth.  It  is  certain  in  this  cafe, 
the  things  are  the  fame ;  the  fun  and  the  earth 
took  juft  that  unvaried  courfe  then,  that  they  do 
now ;  only  people  have  got  another  way  of  think- 
ing about  them.  And  perhaps  following  genera- 
tions may  lay  afide  our  principles,  as  we  did  theirs 
that  have  gone  before  us.  Such  a  floating,  rolling, 
fhifting  thing  is  human  wifdom. 

xjoiini.  I.      But  in  religion  we  declare  to  you   that  which 

IS) as  from  the  beginning.     This  truth  has  been  con- 

felTed  ever  lince  God  had  a  people  in  the  world, 

.and  fhall  be  fo  to  the  laft  breath  of  the  laft  good 

man  that  will  clofe  the  laft  age  of  time.      For 

t  Pet.  i.  24,  though  allflejh  is  as  grafs,  and  the  glory  of  man  as 
^5-         the  flower  of  grafs,   it  withers  and  fades  away,  yet 
the  word  of  the  Lord  endures  for  ever  ;  and  this  is 
the  word  which  by  the  g  of  pel  is  preached  unto  you. 

Some  people  tell  us  that  the  rules  of  Church- 
government  alter  •,  and  indeed  as  far  as  they  arc 
human  they  muft  do  fo  ;  for  if  men  will  deter- 
mine by  their  own  laws,  what  is  decent  or  expedi- 
ent, they  Ihould  remember  that  the  fafiion  of  this 
world  paffes  away.  But  what  God  has  given  us  is 
for  eve/.  He  hys  made  changes  in  the  methods  of 
his  worfhip,  but  he  never  made  any  in  the  dodrine 
of  redemption.  Whether  he  would  be  ferved  by 
facrifice  and  offerings  is  not  to  be  anfwered  with- 
out a  diftinftion  :  For  as  we  can  tell  the  time 
when    they  were  required,  fo  we  alfo  know  in 

burnt- 


o/ Truth.  15 

burnt-offerings  he  has  no  pleafure :  But  it  was  al-  serm.  i.^ 
ways  true,  that  Chrift  fliould  be  the  Saviour  of  his 
people.  This  was  the  fame  dodlrine  before  the 
world  began,  that  it  ihall  be  after  it  is  ended.  For 
he  was  •verily  fore-ordained  before  the  foundation  of  i  joh.u  i. 
the  world  unto  our  glory y  but  tvas  manifefl  in  thefe 
lafl  times  unto  us.  If  the  old  philofophers  were 
to  rife  again,  they  niufl  give  their  thoughts  a  new 
call,  and  unravel  the  fchemes  which  they  had  la- 
boured with  fo  much  pain  and  pleafure  too.  But 
if  righteous  Abel  was  to  live  among  us,  his  reli- 
gion would  be  juft  the  fame  with  ours  ;  only  he 
muft  approach  to  God  by  a  Mediator  without  a 
facrifice,  as  before  he  did  with  one. 

4.  This  truth  is  attended  with  the  moft  happy 
influence.     There   is  fomething  in  the  mind   of 
man  that  makes  it  receive  a  notion  with   pleafure 
according  to  the  degree  of  evidence.     It  ftrikes 
the  foul  as  light  does  the  eye.     But  of  all  vvifdom, 
that  which  relates  to  a  future  happinefs  is  the 
moft  refrefhing  as  well  as  the  moft  important.    i'V  JohnviiL 
Jhall  know  the  truth,   and  the  truth  Jhall  7nake  you     ^'' 
free.     It  unbinds  the  foul  from  the  captivity  of 
nature.     Where  the  Spirit  of  the  Lord  is,  there  is  2  Cot.  wi. 
liberty.     God  fandifes  us  by  his  truth,  for  his  word  T^hn'^xvii 
is  truth.     A  convidion  of  this,  is  like  getting  out     17. 
of  a  dungeon  ;  Ifva^l  Jhall  cry  unto  me.  My  God,  we  Hof.  viii.  -a. 
know  Thee. 

Indeed   it  is  like  all  other  learning,  very  meaa 
and  infipid,  to  thofe  that  have  it  not :  But  when 
the  entrance  of  the  word  gives  light,  it  makes  wife 
the  fimple,  it  enlarges  the  heart, /or  it  is  life  eternal  J°^"  ""• 
to  know  the  only  true  God,  and  Jefus  Chrifl,  whom     ^' 
he  has  fent.     This  muft  be  an  exception  to  what 
Solomon   faith,  In  much  wifdom  is  much  grief ,  and  Ecd.  i.  3S„ 
he  that  increafes  learning  inCreafes  forroiv.     'i'he 
reafon  of  his  m-^xim  is  plain,  becaufe  the  things 
themfelves  are  ^a./.ty  and  vexation  of  fpirii.     But 

when 


1 6  The  Pillar  and  Ground 


SERM.  I.  when  we  furvey  the  love  of  God  towards   men, 
"''       the  redc^mption   that   it  prefles  to,  the  my  Serious 
giory  that  it  is   folded  in,   thefe  are  things  that 
will  hold  when   the  creation  is  dalhed  in  pieces. 
And   therefore  we   m^y  look  over  them  with  joy  : 
This   will  be  the  grand   meditation  of   heaven  : 
iPeti.  12.  For  the  fufferin^s  of  Chrijl  and  the  glory  thatjhould 
follow^  are  tbings  that  the  angels  dejire   to  look  in- 
to.    Therefore  an  enquiry  into  them  is   bringing 
the  work  of  the   prefence-chamber  into  the  outer- 
rooms,  and  beginning  a  little  before-hand  in  that 
which  fhall  be  our  employment  for  ever. 


^•'^•'Sji  -3^  ift-i|E-ss-^"$-:j£-  ik%%  4i-%^  '%■■%■■%■•%■'%■  ^  •%''%■'%• 


April  13. 
1718. 


SERMON  11. 


o 


^UR  next  enquiry  is  how  we  are  to  under- 
ftand  thefe  metaphors,  when  the  dodrine  of 
Chrift  Jefus  is  called  the  Pillar  and  Ground  of 
T'ltth.  There  is  a  great  variety  of  opinions  that 
I  meet  with  upon  this  head  :  For  when  a  lively 
fancy  is  fet  at  work  to  make  the  moll  of  an  allu- 
fion,  we  may  have  particulars  enough. 

Some  think  the  words  refer  to  the  Pillar  of 
Cloud  and  Fire,  which  were  both  a  protedion  and 
a  guide  to  the  Jew^  from  Kgyot  till  they  came  to 
Canaan.  x\nd  indeed,  that  was  a  type  of  our 
Lord's  prefence  with  his  Church  to  the  end  of  the 
world,  ynd  of  the  way  that  he  takes  in  making 
Pfai.  ivxiii.  known  the  truth.  He  leads  us  by  his  counfel,  he 
2\.  keeps 

2 


of  Truth.  17 

keeps  us  from  falling,  and  will  prefent  us  t6  him-  .^^^'^-  ^- 
felf  with  exceeding  joy,   as  the  monuments  of  a  jud-  23, 
care  that  is   paft,   and  the  objects  of  a   love  that    *'*' 
continues   for  ever.     The  dodrine  of  the  Gofpel 
anfwers  the  end  of  that  moving  Pillar,  it  is  a  wall  ^^^ch.  u.  5. 
of  fire  around  about  us,  and  the  glory  in  the  u.id/t  of 
us.     He  creates  upon  every  dwelling  place  of  mount  ifa.  iv.  5. 
Xion,  and  upon  her  ajfemblics,  a  cloud  andfmoke  by 
day,  and  the  Jbining  of  a  flaming  fire  by  night ;  for 
upon  all  the  glory  Jhall  be  a  defence. 

Others  imagine  that  the  Apoftle  had  in  his  eye 
Vi^hat  they  call  the   Pillar  of  Coronation,   which  ^  Kings  xi. 
Hood   in    the  temple  near  to  the  place  where  their     '^' 
kings  were   crowned.     But    here  the   fenfe  of  the 
metai)hor  comes  heavily  in,  and  it  is  with  much  a- 
do  that  thefe  annotators  apply  it  to  the  day  of  our  Cam.  iii. 
Lord'^s  efpoufals,  the  day  on  which  his  mother  crown-    ^** 
ed  hi?n. 

There   is  another  opinion  that  looks  fairer  to 
our  reafon,  that  the  words  refer  to  the  two  Pillars 
in   Solomon's   Tejuple,   one  of  which    was    called 
Jachin,  i.  e.  he  Jhall  efiabli/h,  ?Lnd  the  other  Booz,  iKingsvii. 
in  him,   or  in  it,   is  my  help :  either  of  thefe  titles     *** 
may  be  applied  to  the  intereft  of  religion,  and 
the  dodrinc  of  the  Gofpel.     By   the  articles  of 
truth   it  appears,  that  God  has  eftablijhed  his  mer-  p  ai  ixxxi». 
cy  in  the  heavens.     His  covenant  is  ordered  in  all    ^ 
things  and  Jure ;  and  in  that  is  our  help:    277<?  xxiiu's. 
Lord  has  founded  Zion,  and  the  poor  of  his  people  Tfa„iv.  3a, 
Jhall  trujt  in  it,   in  that  contrivance,     ne  founda    aXimii, 
tion  of  God  fiands  fure,   having  this  feal.  That  he     ^^' 
knows  them  that  are  his.     This  covenant  is  all  our 
falvation  and  all  our  defire. 

But,  lajlly.  Some  think  the  Apoftle  alludes  to 
the  ufe  of  pillars  in  the  Heathen  temples,  there 
being  a  magnjficent  one  at  Ephefus.  On  thefe 
they  wrote  their  laws,  hen  they  painted  their  gods, 
and  from  hence  they  ex  poled  the  images  of  their 

Vol.  I.  C  great 


1 8  T^he  Pillar  and 

SERM.  2.  ^  great  men.     The  dodrines  of  the  Gofpel  ferve  to 
Tit.  ii.  II,  all  thefe  purpofes.     Here  we  have  our  laws  :  77;^ 
"•        grace  of  God  that  brings  falvation,  teaches  us  to  de- 
ny ungodlinefs  and  worldly  lujls^  and  to  live  fober- 
ly^  righteoujlyj  and  godly  in  this  prefent  evil  world. 
Here   alfo  we  fee  as  much  as  we  can  do  of  our 
A(fT:svii.     God,  who  dwclls  not  in  temples  made  with  hands ^ 
— ^  xvii.    J^either  is  worjhipped  as  though  he  needed  any  thing  : 
25-         The  defign  of  Chriftianity  is  to  give  us  the  light  of 
a  Cor.  111.    ^^^  knowledge  of  the  glory  of  God  in  the  face  of 
Jefus  Chrijt.     Again,  in  this  Revelation,  we  have 
Heb.  xi.  2.  our  heroes  ;  By  faith  the  elders  obtained  a  good  re- 
— ►  vii.  1.  po7t.  We  are  compajfed  about  with  a  great  cloud  of 

y'u-^-^-  witnejfes,  and   'dxt  followers  of  them  who  through 

faith  and  patience  do  inherit  the  promifes.     Here 
fia.  cxii.  6-  the  righteous  are  had  in  everlafling  remembrance* 
Whenever  the  Gofpel  is  preached,  the  things  that 
they  have  done  are  fpoken  in  memorial  of  them. 

But,  not  to  vex  the  metaphor,  and  lofe  our- 
felves  in  the  chafe  of  fo  many  allufions,  the  doc- 
trine of  Jefus  Chrift,  the  report  we  have  of  him, 
may  be  called  the  Pillar  and  Groimd  of  Truth  ;  as 
it  is  the  moft  important  of  all  truths,  as  it  ought 
chiefly  to  be  contended  for,  as  other  truths  are 
built  upon  it,  and  have  a  tendency  to  it,  and  as  it 
has  the  befl;  influence  upon  the  holinefs  and  com- 
fort of  our  fouls. 

1 .  The  things  laid  down  in  the  next  verfe  are  the 

I  John  V.    moft  important  of  all  truths.     It  is  the  record  that 

10,  II.    Qq(1  jjas  given  us  of  his  Son  ;  this  is  the  record.  That 

God  has  given  to  us  eternal  life,  and  this  life  is  in 

vcT.  ao.      his  Son.     We  have  all  our  concern  in  them.     This 

is  the  true  God  and  eternal  life.     The  queftion  that 

the   Difciples  of  John  the  Baptift  came  with  to 

our  Lord,  was  the  greateft  that  could  ever  engage 

Mat.  xi.  3.  the  thoughts  of  men,  Art  thou  he  that  Jhould  come, 

or  look  we  for  another  ?  It  was  with  a  view  to  God 

manifcfl  in  the  fiejh  that  the  worthies  of  the  Old 

Teftament 


Ground  of  Truth.  19 

Teflament  took  fo  much  pains  in  going  to   the  serm.  2. 
Temple,  and  were  at  all  that  expence  in  journeys        " 
and  burnt-offerings.     This  was  the  hope  of  Ifrael,  Adisxxvi. 
to  which  the  twelve  Tribes  injlantly  ferving  God  day     7- 
and  night  hoped  to  come.     For  this  our  Lord  came 
into  the  world,  not  merely  to  explain  the  law,  and 
be  2.fwift  witnefs  againfl  his  enernies,  but  to  bear  Mai.  ui.  6. 
his  teftimony  that  God  had  fent  him.     John  bare  John  v.  33. 

witnefs   to  the  truths  and  the  Father  bare  witnefs 37* 

of  him^  nor  could  that  people  have  his   word   ahi- 38« 

ding  in  them^  who  believed  not  in  him  whom  he  had 
fent. 

You  fee  that  his  empire  confided  in  the  know- 
ledge of  this  :  When  he  owns  himfelf  before  Pi- 
late to  be  a  King,  he  adds.  To  this  end  was  I  born, 

and  for  this  caufe  came  Unto  the  world,  that  IJJjould xviii.. 

bear  witnefs  to  the  truth  ;  every  one  that  is  of  the  37- 
truth  hears  my  voice.  Whatever  he  faid  might  be 
called  the  truths  for  in  his  lips  was  found  no  guile, 
but  what  he  gives  that  title  to  with  all  this  emi- 
nence is  the  difcovery  that  he  made  of  himfelf 
This  is  our  report  ;  the  thing  we  are  to  carry  a- 
broad.  When  he  pleads  his  very  miracles,  it  is 
that  we  may  know  and  believe  that  the  Father  is  in  John  x.  38. 
him^  and  he  in  the  Father. 

It  is  a  fatisfadtion  to  fee  how  the  word  and  the 
providence  of  God  are  tallying  to  one  another  ; 
that  fo  many  ages  have  rolled  away  between  the 
firft  breath  of  the  promife,  and  the  full  life  of  the 
bieffing,   and  yet  it  all  came  right.     He  brought 
Ifr.ael  out  of  Egypt  430  jf^rj-  after  he  had  promi-  Exo<i.  xiii. 
fed  it  to  a  day.     He  reiiored  them  from    Babylbn     ^i- 
70  years  after  the  time  of  their  captivity,  and  gave 
them  an  expeEicd  end.      But  the  coming  of  that 
Lord,  of  whom  Mofes  in  the  laWy  and  the  prophets  Joh,  i.  45. 
did  write^  is  the  grand  article  of  his  faithfulnefs,  i'fa.ixxxix. 
which  Jhall  be  eflablifhed  for  ever  :  He  that  receives  iX.  iii.  33. 
this  tejiimony  hath  fet  to  his  feal  that  God  is  true. 

He 


20  'J'he  Pillar  and 

^^^^^-'-!'    ^^  ^^  called  the  Confolation  of  IJrael,  as  if  they  had 

Luktfii.a5  'tt;fl?Vd'^  for  IK 'thing  clfc.  Seeing  him  was  enough. 
Good  pld  Simeon  delivered  himfelf  on  that  occa- 
fion  like  one  who  had  got  his  fill  of  life,   and  had 

ver.  29, 30  no  more  to  ftay  for  in  this  world  :  Now  lettejt  thou 

3^'  32«    thy  fervant  depart  in  peace,  for  mine  eyes  have  feen 

thy  Salvation,  ivhich  thou  haji  prepared  before  the 

face  of  all  people  ;  a   light  to  lighten  the  Gentiles, 

and  the  glory  of  thy  people  IjraeL 

G*l.  iv.  4.  T^^  period  when  this  happened  is  called  the  fnU 
nefs  of  time  ;  as  if  all  things  in  nature  and  provi- 
dence had  confpired  to  mcike  that  the  fittefl:  oJDpor- 

Rom.  V  6.  tuniry,  the  due  time,  according  to  which,  xar*  xaj^op, 
he  came  and  died  for  the  ungodly.  Jacob  is  thought 
to  place  too  much  of  his  affedion  upon  one  Ion  ; 

Gen  %•■■■      when  he  hears  that  he  rs  Lord  of  Egypt,  Is  Jofcph 
*^-        yet  alive,  it  is  enough,  I  will  go  down  to  fee  htm  be- 
fore I  de.     He  ufes  the  fame  excefs  of  language 

■— xivi.  3c.  at  their  meeting  :  Now  let  me  die,fince  I  have  fe^n 
thy  face  ;  as  if  he  thought  his  life  was  faved  for 
nothing  elfe  but  this  interview,  and  that  every  other 
mercy  would  be  fiat  and  low  after  fuch  an  enter- 
tainment. This  perhaps  might  be  criminal  in  him ; 
but  there  is  no  danger  in  the  cafe  before  us.     We 

Tit.  iii.  4.  cannot  overdo  it  in  admirmg  the  love  and  kindnefs 
of  God  our  Saviour  towards  man.  He  fpeaks  of 
himfelf  as  the  great  bounty  of  heaven.    Thus  faith 

joL  iv.  10  he  to  the  woman  of  Samaria,  Jf  thou  hadjt  known 
the  gift  of  God,  a?idwho  it  is  that  faith  to  thee,  Give 
mc  to  driiik^  thou  wouldjl  have  afked  of  him,  and  he 
would  have  given  thee  living  water.  Every  thing 
wa^  the  gift  of  God  ;  Jacob  had  owned  that  very 
•well  to  be  fo,  many  ages  before  :  but  he  takes  the 
name  in  a  fc-nfe  that  can  never  be  equalled  when  it 

a  Cor.  i^.    is  applied  to  any  thing  elfe,  and  we  may  fay,  'Thanks 
^^"         betoGodforhisunfpeakahlegft.  ■    . 

2.  This  is  a  Truth  that  we  are  to  contend  for. 

^fai.  xi  3.  If  the  foundations  are  dejlroyedj  what  can  the  righ- 

'         ■      ■  teous 


Ground  of  Truth.  ai 

teous  do  ?  There  are  feveral  dcdlrines  that  we  serm.  a.^ 
deduce  from  thefe.  Some  people  fee  the  connec- 
tion, and  others  do  not.  We  may  difpute  with 
mutual  forbearance,  and  be  as  ealy  to  the  miftakes 
of  our  brethren  as  we  are  to  their  tempers  ;  but  an 
error  that  faps  the  foundation,  that  digs  up  the 
Ground  of  Truth,  is  not  to  be  endured  without 
letting  all  tumble  into  allies.  In  this  cafe  know- 
ledge and  happinefs  go  together.  There  is  an  ig- 
norance with  which  there  can  be  no  religion  ;  and 
therefore  when  the  Apoitle  Jude  gave  all  diligence  jude  3^ 
to  write  about  the  common  falvation^  it  was  needful 
for  him  to  exhort  them  that  they  Jhould  earnefily  con- 
tend for  the  faith  once  delivered  to  the  faints. 

There  are  two  things  that  I  woi^ild  obferve  to 
you  as  the  matter  of  this  fame  zeal  that  he  calls  for. 
Firflf  That  it  is  not  for  anything  later  than  primitive 
Chriftianity,  a  faith  once  delivered  to  the  faints,  not 
to  be  eftablilhed  upon  the  authority  of  future  coun- 
cils. He  that  is  able  to  receive  their  did:ates,  let 
him  receive  them,  and  he  that  does  not  like  them, 
piay  let  them  alone  without  any  great  danger  to 
his  foul.  And,  fecondly^  By  this  faith  he  means, 
not  every  particular  doftrine,  but  the  main  articles 
of  our  Religion.  As  for  example,  one  thing  that 
Chrift  revealed  was,  that  there  is  nothing  unclean  o/'Mat.xv.ir. 
ilfelf ;  whatever  enters  i?ito  the  man  does  not  defile 
the  man,  every  creature  of  God  is  good,  a?id  to  be  i  xim.  iv. 
received  with  thankfgiving  j  but,  if  any  7na?i  ejieems  4- 
any  thing  to  be  unclean,  to  him  it  is  unclean.  Now,  14. 
I  am  not  called  to  contend  earneftly  with  fuch  a 
one  ;  though  I  may  think  him  in  the  wrong,  yet 
I  leave  him  to  his  own  ma/ier  ;  I  am  to  receive  him, 

hut  not  to  doubtful  difputations  ;  I  that  eat,  am  not  to xv, 

defpife  him  that  eats  not.     But  you  will  learn  what 
this  faith  is,  by  the  errors  that  in  the  next  verfe  are 
oppofed  to  it,  turning  the  grace  of  God  into  lafcivi-  J^^^  4. 
onfnefs,  and  denying  the  only  Lord  God,  and  our  Lord 

Jefus 


torn.  XIV. 


iz  The  Pillar  a?id 

SERM.  2.  Jefus  Cbrijl.  The  phrafes  ufed  here,  and  in  other 
parts  of  this  epilile,  let  us  fee  that  it  is  the  fame 
cafe  which  Peter  had  fpoke  of,  who  tells  us  of  fome 
a  Pet.  ii.  I.  who  bring  in  damnable  herejteSy  denying  the  Lord 
that  bought  them^  and  bring  upon  themfelves  fwift 
dejiru^ion.     This  is  undoing  all  at  once. 

Whatever  opinion  ftruck  at  this  doctrine,  that 
God  -was  manifejl  in  the  flejh,  is  expofed  to  the  hor-. 
ror  of  the  people.     They  ufed  to  run  up  their  ac- 
ijohn  iv,   counts  of  truth  to  this  one  point :  Hereby  know  we 
*'  3*       the  Spirit  of  God  ;  e'uery  fpirit  that  confeffes  that  Je- 
fus Chrift  is  come  in  the  flejh  is  of  God  ;  and  every  fpi- 
rit that  confeffes  not  that  Jefus  Chrijl  is  come  in  the 
fidjh  is  not  of  God,  and  this  is  the  fpirit  of  Anti- 
chrijt,  whereof  ye  heard  that  itjhould  come,  and  even 
now  already  is  in  the  world.      He  had  told  them 
Ch.  ii.  xs,  in  a  former  chapter,  Te  have  heard  that  Antichrifl 
ip-       JJjould  come,  and  there  are  many  Antichrifls.     He 
fpeaks  of  thefe  2,^  going  out  from  them,  by  which  it 
appears,  that  they  once  held  communion  with  the 
people  of  God  ;  but  there  is  now  a  bar  between 
them,  a  diftindion  that  is  never  to  be  made  up  ; 
,  v;r.  21,      Te  know  the  truth  and  that  no  lie  is  of  the  truth  : 
The  meaning  is  not,  that  every  good  man  is  above 
miitakes  ;  but  there  is  a  certain  error  or  lie  that  is 
oppofite  to  the  whole  truth  of  the  gofpel,  and  will 

%z.      be  eternally  inconiiftent  with  it :   Who  is  a  liar,  but 

he  that  denies  that  Jefus  is  the  Chrijl^  he  is  Ami- 
chrifl  that  denies  the  Father  and  the  Son.  He  pur- 
aEp.  7.  fi-'es  the  charge  through  anotlier  epiftle  ;  Many  de- 
ceivers are  entered  into  the  world,  who  confefs  not 
that  Jefus  Chrifl  is  come  in  thefeJJj,  this  is  a  decei- 
8,9,10.  ver  and  an  Antichrifl.  Upon  this  he  faith,  IVhO' 
ever  tranfgrejjeth  and  abideth  not  in  the  doctrine  of 
Chrifl,  has  not  God  ;  he  that  abideth  in  the  doEirine 
of  Chrifl,  has  both  the  Father  and  the  Son  ;  if  any 
man  come  to  you  and  bring  not  this  doctrine,  receive 
him.  not  into  your  houfe,  neither  bid  him  God  fpeed. 

bo 


Ground  of  Truth.  23 

So  that  all  this  while,  you  fee,  he  is  not  recommend-  serivi.  a.^ 
ing  the  private  notions  of  men,  nor  indeed  thofe 
truths  of  God  that  are  of  a  lower  nature  ;  but  his 
titles  of  Deceiver  and  Antichriji  are  given  to  thofe 
who  had  fhattered  the  whole  frame  of  Chriftianity, 
by  taking  away  the  foundation. 

3.  Other  truths  are  built  upon  this,  and  have 
their  tendency  to  it.     Whatever  elfe  we  infiit  on, 
as  part  of  the  counfel  of  God,   yet  Hill  w^e  are  led 
hither  as  the  ground  of  all.     Minifters  have  a  dif- 
penfation  to  fulfil  the  word  of  God  :  The  thing  that 
we  would  make  known  is  the  riches  of  the  glory  -of  Coh  ;.  is^ 
this  myflery,  which  is  Chrifi  in  you  or  among  you,     ^7' ^^^ 
the  hope  of  glory,   whom  we  preach :  In  this  on^ 
verfe,  e>  fO^a-t  is  tranflated  among  the  Gentiles,  and  U 
xi^i^y,  in  you.    We  have  no  more  concern  in  the  pur - 
pofe  of  God,  which  he  hid  in  himfclf  before  the 
foundation  of  the  world,  than  as  it  refers  to  falva- 
tion. .    For  whom  he  did  foreknow  he,  predejlinated  Rom.  viii. 
to  be  conformed  to  the  image  of  his  Son.     He  has  Eph^'i.  4. 
chofen  us  in  him,  that  we  Jhould  he  holy  ;  we  obtain 
an  inheritance,  being  prtdeftinated  according  to  his 
purpofe. 

Though  it  is  a  true  notion  that  all  things  are 
forefeen  and  appointed  by  an  infinite  Mind,  who 
is  the  fame  yelterday,  to-day,  and  forever,  yet  it  is 
all  iifelefs  if  you  abftradt  it  from  religion.  God 
has  in  our  day  made  foolijh  the  wifdom  of  this  zvorld. 
The  fame  perfons  have  ^dEtxted  fatality  m  the  leaft 
adions  of  life,  who  dtuy  predefiination  in  the  great 
atfairs  of  eternity  *.  As  if  God  had  determined 
1  Ihould  move  to  a  coffee-houfe,  or  any  other  toy^ 
Jhop,  but  had  left  my  getring  to  heaven  as  a  thing 
loofe  from  all  decrees.  Solomon  faith  in  thefe  cafes, 
that  the  legs  of  the  lame  are  not  equal.     The  parts 

of 

*  Compare  the  remarks  upon  the  Bijlmp  of  Duhlins  Ser- 
mon with  the  fame  Author's  late  Difcourfe  upon  Liberty, 
The  former  is  Arminiaaifm,  and  the  latter  Hobbifm. 


24  ^ke  Pillar  aiid 

SERM.  2.  of  the  notion  are  ill  matched.     What  is  it  to  me 
"       that  every  adtion  of  my  lift  is  fixed,  that  there  is 
a  necejjtty  upon  me  to  do  this  thing  and  not  an- 
other ?   Where   is   the  benefit   of  an   opinion  that 
does   but  intoxicate  ;  a   fume  of  philoibphy  that 
gets  inro  the  head  and  makes  us  giddy  ?  But  take 
the  dodrine   of  eledion  as  it  (lands  in  the  Bible, 
aThefTii.  that  God  has  from  the  beginning  chofen  fome  tofal- 
*3-         vatiort  through  fandijication  of  the  Spirit  and  belief 
of  the  truth,  and  it  i-:  both  the  glory  of  an  infinite 
Agent,  and  the  coi'dial  of  a  thoughtful  creature. 
From  this  fet  of  doctrines  we  argue  a  great  many 
Ro.  iii.  24.  more.     How  does  it  appear,   that   we  are  juflified 
freely  by  the  grace  of  God  through  the  redemption 
that  is  in  Chriji  Jefus,  but  from  this,  that  he  was 
J  John  iii.   manifefl  in  the  fiejlj  ?  For  to  this  purpofe  was  the 
^'  Son  of  God  manifejled^  that  he  might  deflroy  the 

GaL  £7.4,5.  'works  of  the  devil :  He  was  made  of  a  woman,  and 
under  the  law,  to  redeem  them  that  were  under  the 
law,  that  we  might  receive  the  adoption  of  fons. 
How  does  the  Apoftle  deal  with  thofe  who  denied 
the  refurredion  of  the  dead,  but  by  reducing  that 
dodrine  to  one  of  thefe  fundamental  principles  ? 
I  Cor.  XV.   Thus  he  argues  it  out,  that  if  ChriJI  be  preached 
^*'^3.i4>  that  he  rofe  from  the  dead,  how  fay  fome  among  jou 
^'    '  '  that  there  is  no  refurre6lion  of  the  dead?  but  if  there 
be  no  refurreSlion  of  the  dead,   then  is   Cbrifl  not 
rifen  ;  a?id  if  Chrift  be  not  rifen,  then  is  our  preach- 
ing in  vain  and  your  faith  in  vain :    Tea,  we  are 
found  falfe  witnejfes  of  God,   becaufe  we  have  tejli' 
^  fed  of  God,  that  he  raifed  up  Chrifi,  whom  he  raifed 
not  up,  if  fj  be  that  the  dead  rife  not.     You  lee  that 
he  brings  in  the  refurredion  of  Chrift  as  the  lead- 
ing article,  and  that  by  which  we  are  to  believe 
our  own.     Thus  we  are  exhorted  to  a  fteadinefs 
£ph.iv.  14,  in  the  faith,  that  we  henceforth  be  no  more  children, 
*5>  16'    tojfed  to  and  fro,  and  carried  about  with  every  wind 
of  doSlrine,  by  the  flight  of  men,  and  cunning  crafti- 

nefs 


GROu^rD  of  Truth.  -2,r 

nefs  of  thofe  who  lie  in  wait  to  deceive  ;  but  /peak-  serm  a.^ 
ing  the  truth  in  love,  may  grow  up  unto  him  in  all 
things f  who  is  the  Head,  even  Chrijty  from  whom  the 
whole  body,  fitly  joined  together^  and  compacted  by 
that  which  every  joint  fupplieSy  increafes  to  the  edi' 
fying  of  it/elf  in  love. 

4.  This  Trftth  has  the  mod  happy  influence  up- 
on the  foul,    both  as  to  holinefs   and  comfort.     In 
knowing  \nvu,  we  feel  the  power  of  his  refurreElion,  Phii.lii.  10. 
the  fellow/hip  of  his  fufferingSy  and  are  made  con- 
formable to  his  death.     This  gives  us  hope  in-  our 
forrovv  ;  for,  if  we  heljeve  that  Jefus  died  afid  rofe  i  Theff.  iv. 
agaifiy  even  jo  tbein  thatfleep  in  Jejus  will  God  bring     ^^' 
with  him.    What  a  company  of  ufelefs  notions  have 
we  contended  for  :   In  getting  the  vi6lo'ry  we  have 
only  hugged  a  fhadow,  an  imagination,  that  has  no 
reality  or  fubftance  in  it.      There  is  a /^»oi£;/^^^^  i  Cor.  viii. 
that  puffs  up  ;  what  we  gain  by  it  does  riot  commend     ^ 
us  to  God.     But  if  we  know  the  truth  as  it  is  in 
Jefus,   there  is  a  change  goes  along  with  the  con- 
viction ;.  we  are  renewed  in  the  Jpirit  of  our  minds:  Eph.iv.  23, 
JLeaming  Chrijl,   is  oppofed  to  committing  unclean-  ver.  19, 2c. 
7iefs  with  greedinefs.     His  coming  in  the  liefh,  be- 
ing jullified  in  the  fpirit,  believed  on  in  the  world, 
and  received  up  into  glory,   are  the  moll  powerful 
arguments  to  all  religion-. 

The  faith  we  have  in  fuch  things,  works  by  love; 
the  love  oj  Chrijl  conflrains  us  ;  the  love  that  runs  appr.  v.  14; 
through  the  feveral  flages  of  his  action  (SMnyi\  ^(j-xi;,  ver.  15. 
it  twitches  and  draws  us  to  itfelf,  in  a  fort  of  con- 
vulfion  that  we  cannot  refill:    And  what  is  it  that 
gives^the  love  of  Chriil  all  this  power  over  us?  be-  iCor.v,  i£, 
caufe  we  thus  judge,  that  if  one  died  then  were  all 
dead,  and  that  he  died,  that  they  who  live  /hould  not 
live  unto  themfelves,   but  to  him  that  .died  for  them 
and  rofe  again.     The  dodrine  is,  that  Chriil  died  : 
Every  one  knon's.that ;  but  from  this  he  fcatters 
the   'ted'-,  ot  humility  and  refolution.     Firll,  The 

Vol,  I.  D  argument 


zS  'The  PiLtAR  and 

SF.RM.  4.  argument  runs  backward,  that  if  he  died  for  atl, 
then  ivere  all  dead  ;  it  Ihews  us  to  be  in  a  ftate  of' 
guilt  and  danger,  miferable,  and  like  to  continue 
fo  ;  and  then  it  leads  on  our  thoughts  forwards,  to 
the  end  he  had  in  dying,  that  they  'who  live.,  who 
are  fetched  into  life  by  him,  fhould  ufe  it,  not  to 
themfel'ves,   hut  to  him  who  died  for  them  and  rofe 

1  Tim.  iv.    again.     Thus  we  are  nourijhed  up  in  the  words  of 

Mic.  ii.  7.  faith  and  found  dodlrine.  Do  not  my  words  do  good, 
faith  the  Lord,  to  him  that  walks  uprightly  P  And 
is  not  his  word  as  a  hammer  and  a  fire  that  breaks 
the  rock  in  pieces?  This  report  has  melted  and 
moulded  the  hearts  of  men.     As  it  is  2l  faithful  fay - 

iTim,  i.  i5.fw^,  fo  the  ^o\y  G\io^  mdk^s  It  worthy  of  all  ac- 
ceptation. 

Some  notions  that  are  ingrafted  upon  the  Chri- 
jRian  religion,  have  nope  of  this  vital  virtue.  Their 
flock  is  a  doElrine  of  vanities..  The  opinions  that 
are  raifed  up  by  men  of  corrupt  minds^  do  no  man- 
ner of  good  ;  they  want  the  influence  that  we  feel 
in  all  the  myfleries  of  Godlinefs.  I  w^  ill  give  you 
but  one  inftance,  and  that  is  from  the  notion  of 
Transubstantiation.  If  you  examine  it  im- 
partially, you  will  find  it  as  ufelefs  as  it  is  abfurd. 
If  it  were  true,  it  v/ould  do  no  good.  My  foul  is 
concerned  to  know  that  God  was  manifefi  in  the 
flepj,  but  not  that  he  is  manifeft  in  the  bread.   His 

Heb.ii.  14.  taking  upon  him  my  nature  was  needful,  that  by 
death  he  might  fubdue  him  that  had  the  power  of 
death,  that  is  the  devil :  And  thus  he  delivers  thofe 
who  through  fear  of  death,  arc  all  their  lifetime  fuh- 
je6l  to  bondage.  But  it  adds  nothing  to  this  vidlory 
that  I  fhould  eat  his  body^  every  time  that  I  re- 
member his  death.  My  believing  that  his  flefh  and 
blood  are  both  in  heaven  and  earth,  may  prove  that- 
my  head  has  got  a  motfirous  turn,  but  not  that  it 
has  got  a  holy  one.  I  have  as  many  arguments  for 
my  duty  and  hope,  if  the  bread  is  not  changed,  as 


Ground  of  Truth.  27 

I  can  have  if  it  is.     So  that  here  is  a  myjlery  and  f  ^^^- ^ 
a  miracle  thrown  away  upon  me.     My  fenfes  can- 
not receive  it,  and  my  faith  does  not  need  it.    The 
dodtrine  of  redemption,  which  is  the  ground  of  my 
aflurance,  is  complete  without  it.     If  Chrift,  in- 
ftead  of  faying,  This  is  my  body,  had  faid,  This  is  a 
reprefentation  or  memorial  of  my  body,  he  had  left 
me  no  way  deficient  either  in  my  holinefs  or  my 
comfort.     I  may  believe  (as  we  fee  by  the  lives  of 
thofe  that  pretend  to  it)  that  the  bread  is  changed 
into  the  body  of  Chrift,  and  yet  be  never  the  bet- 
ter for  it.     It  is  no  fecurity  againft  my  eating  the 
bread  unworthily,  and  becoming  guilty  of  the  body 
and  blood  of  the  Lord.     To  believe  that  he  really 
gave  himfelf  for  me,  is  a  faith  that  carries  all  pro-  , 
per  virtue  along  with  it ;  the  life  that  we  live,  is  Gal.  ii.  20. 
by  this  faith  of  the  Son  of  God,  who  loved  us  ami 
gave  himfelf  for  us.     But  to  believe  that  a  prieft 
now  gives  him  to  us,  fignifies  nothing  at  all ;  it  is  to 
believe  an  impertinence.     That  fort  of  receiving 
him,  if  it  was  really  his  body,  does  not  make  us 
faints,  unlefs  every  one  that  has  taken  the  facra- 
ment,  is  undoubtedly  faved.    My  concern  is  about 
a  fpiritual  feeding,   that  I  am  partaker  of  him  by 
faith,  and  find  that,  to  my  foul,  he  is  meat  indeed, 
and  drink  indeed.  If  I  Have  this,  I  do  not  want  his 
body  ;  and  if  I  have  it  not,  the  change  of  the  bread 
into  the  body,  makes  it  only  a  carnal  ordina?ice  ; 
and  with  reference  to  this  it  may  be  faid,  that  the 
fiejh  profits  nothing. 

Thus  you  fee  the  Dodrine  of  Chrift  in  the 
First  of  thefe  divine  characters ;  it  is  the  Pillar 
and  Ground  of  Truth.  It  is  alfo  in  the  fecond  a 
Myflery  ;  and  in  the  third  the  Principle,  the  Argu- 
ment and  Biredion  of  all  Godlinefs,  as  we  may 
hereafter  (how  :  But  this  part  of  my  fubjedt  fhouli 
not  be  difmifled  without  an  application. 

I.  Jf 

V 

3  ,        ■  '■         ■ 


5^3.  I'he  Pillar  and 

SERM  2.      I.  If  this  is  the  Pillar  and  Ground  of  Truth,  it 
'  is  pity  that  it  (hould  be  corrupted  ;  that  we  can- 

not have  the  great  articles  of  our  Religion  deliver- 
ed in  the  firaplicity  of  the  Golpel.  The  Myftery 
of  Godlinefs  as  the  Holy  Ghoft  reveals  it,  looks 
very  great  and  awful ;  but  it  only  tends  to  darken 
counj'el  by  words  without  knowledge,  when  men 
have  frothed  up  the  heads  of  dodtrine  in  barba- 
rous terms.  T^he  trumpet  ought  not  to  give  an 
uncertain  found.  That  Chrift  is  in  the  Father, 
and  the  Father  in  him,  though  it  conveys  to  my 
foul  a  knowledge  that  is  high,  and  I  cannot  attain 
unto  it,  yet  the  words  are  eafy  to  be  underftood. 
There  is  a  great  plainnefs  of  fpeech,  though  a 
deoth   of  vvifdom.     But  to  fay   he  is    '   Light  of 

*  Light,  God  of  God,  very  God  of  very  God,  is  a 

*  twirl  of  words  that  does  not  appear  fo  full  of 
*'majefty.'  We  fay  of  the  dodlrine  and  language 
of  Scripture,  as  Solomon  does  in  another  cafe,  that 
it  hjoufidnefs  in  the  fltjh  ;  but  phrafes  fetched  from 
the  iVI  other  of  Harlots,  will  be  rottennefs  ifi  the 
hones. 

^.  If  this  is  the  Pillar  and  Ground  of  Truth, 
what  expedations  can    we   have  from  thofe  that 

I  Cor  in  oppofe  it  ?  Other  foundation  can  na  man  lay  than 
II-  that  which  is  laid,  Jefus  Chrift.  What  forts  of 
people  God  may-  ufe  in  the  caufe  of  liberty  we 
cannot  tell  ;  He  is  a  fovereign  Agent  in  the  whole 
courfe  of  providence  ;  but  it  is  not  likely  they 
Ihould  be  the  pillars  of  a  nation,  who  are  doing 
their  utmoft  to  deftroy  thofe  of  Chriftianity.  When 

Rev.  xi.  17.  our   Lord   takes  to   himfelf   his  great  po^jjer  and 

Pfai.xiv.  7.  reigns,  he  will  fuit  his  tools  to  his  work.  The  fal- 
vation  of  Ifrael  fltiall   no  longer  be   fetched   from 

iSam.ii.5  afar,  but  come  at  once  out  of  Zion.  He  rnifes  up 
the  poor  out  of  the  dufl,  and  lifts  up  the  beggar  from 
the  dunghill,  to  fet  them  among  the  prifices,  and  to 
mike  them  inherit  the  throne  of  glory  ;  for  the  pillars 

of 


Ground  of  Truth.  29 

of  the  earth  are    the  Lord's,  and  he  has  Jet  the  serm-  2.^ 
wOrii  upon  them. 

What  a  connet5tion  this  has  with  the  glory  of  a 
Redeemer,  you  will  fee  from  the  47th  Pfahn,  which 
is  written  on  purpofe  to  celebrate  his  afcenlion,  The  Pf-  xivii.  5. 
Lord  is  gone  up  with  the  found  of  the  trumpet.     As 
one  of  the  beauties  of  that  day,  when  this  fhall  be 
better  known,   he  clofes   thus,   The  princes  of  the  ^^x. '). 
people  are  gathered  together^  even  the  people  of  the 
God  of  Abram  ;  for  the  Jhields  of  the  earth  belong 
unto   God,  and  he  is  greatly  exalted.     It  was   by 
faith  in  thii,  and  it  muft  be  fo  again,  that  they  fub-  Heb.xi.34. 
dued  kingdoms,  wrought  righteoufnefs,  obtained  prO- 
mifes,  quenched  the  violence  of  fire,  put  to  fiight  the 
ar-^nies  of  the    aliens,  and  out  of  weaknefs  were 
made  Jtrong. 

What  we  call  bravery,  Without  thefe  impreffions, 
is  but  like  the  rulhing  of  the  horfe  into  the  battle; 
and  if  fuch  a  one  falls,  he  dies  as  a  fool  dies :  he 
goes  to  an  unknown  God.  But  the  Chriftian  knows 
in  whom  he  has  believed.  He  overcomes,  even  in 
a  deteat,  hy  the  blood  of  the  Lamb  and  the  word  o/".^^''--"^""' 
his  tejtiniony,  and  he  loves  not  his  life  unto  the  death. 
There  is  but  little  hope  in  a  time  of  danger  from 
th('fe  who  bend  their  tongues  like  their  boiv  for  ^"'  '"*•  3- 
lies,  but  are  not  valiant  for  the  truth  upon  earth  ; 
they  proceed  from  evil  to  evil,  and  know  not  God. 
Our  confidence  is  quite  dilTolved  when  thefc  call 
themfelves  the  friends  of  liberty ;  inftead  of  trufting 
them,  we  muft  take  heed  every  one  of  his  neigh-  '^"'  "'^'  -* 
hour,  and 'not  truji  in  any  bruther  ;  for  every  bro- 
ther will  utterly  fupplant,  and  every  neighbour  will 
walk  with  [landers  ;  they  will  deceive  every  one  his 
neighbour,  and  zvill  not  fpeak  the  truth  ;  they  have 
taught  their  tongue  to  fpeak  lies,  and  weary  theni- 
felves  to  commit  iniquity. 

See  more  of  diis  in  a  Sermon  entitled    The  Nature  of 
Faith,  November  5,  1721, 

S  E  R-' 


30  Great  is  the  Mystery. 


--■  SERMON  III. 


I  Tim.  iii.  i6. 

Without  Controverfy,  great  is  the  Mystery  of 
Godlinefs. 


WE  are  now  to  confider  the  fecond  cbaradler 
that  the  Apoftie  gives  us  of  the  Chri- 
flian  Religion  ;  that  though  it  is  true^  and  a  pro- 
per objed:  of  our  belief,  yet  it  is  neverthelefs   my- 
sterious.    Thus  we  find  it  fuited  to  the  three 
employments  of  the  human  foul.     Firjl^  It  is  the 
matter  of  owxfaith^  what  we  receive  and  depend 
upon :  Secondly^  Of  our  wonder^  what  we  are  fil- 
led and  amazed  with  :  And,  thirdly^  Of  our^r^c- 
tice,  working  itfelf  out   into  life  and  duty.     The 
firft  of  thefe  belongs  to  that  which   is  the  Pillar 
and  Ground  of  Truth  ;  the  fecond,  to  that  which 
God  himfelf  has  called   a  Myfiery ;  and  the  third, 
to  a  dodtrinc  that  is  according  to  Godlinefs.     It  is 
made  on  purpofe  to  form  our  behaviour,  and  give 
us  a  holy  turn  of  heart  and  life  towards  all  the 
revealed  will  of  God. 

I  have  already  confidered  this  noble  chain  of 

dodlrines  as  they  are  true ;  I  am  now  to  take  a 

view  of  them  under  another  title,  as  they  are  viy- 

■flerious.     This  chara(fter^  as  well  as  the  former, 

belongs 


XXVi, 


of  Godlinefs.  jt 

"belongs  to  all  the  particulars  of  our  Keligion  ;  to  ^^^^  3- 
the  manifejlation  that  God  made  of  himfelf  in  the 
Flefh,  to  his  being  juftified  in  the  Spirit,  the  re- 
gard that  was  paid  him  by  the  Angels,  the  diffu- 
fion  of  his  name  through  the  world  by  preaching, 
his  inward  empire  in  the  hearts  of  the  Gentiles 
who  believe  in  him,  and  the  fulnefs  of  his  reward, 
as  he  was  received  into  glory.  Thefe  are  all  my-  . 
fteries.  Though  we  believe  the  report  triat  is  gi- 
ven us  concerning  them,  yet  they  cannot  fail  to 
raife  our  hearts,  and  leave  us  in  a  fecret  confufion. 
There  is  fomething  in  every  one  of  them  that  ex- 
ceeds the  reafon  of  man,  and  yet  allures  it.  We 
are  loft  in  delightful  mazes,  that  are  neither  to  be 
denied  nor  comprehended.  The  Mercy  of  our 
God  is  in  the  heavens,  and  his  Faithfulnejs  reaches  pfa.  x 
to  the  clouds  j  his  Righteoufnefs  is  like  great  moutt-  5.  ^ 
tainSy  and  his  Judgments  are  a  great  deep. 

There  are  three  words  in  this  part  of  the  verfe. 
Firjl,  That  this  is  a  Myjlery  ;  fecondly,  That  it  is 
a  great  one  ;  and,  thirdly,  That  it  is  fo  without 
controverfy.  I  fhall  take  them  in  their  order,  and 
fo,  at  prefent,  engage  my  thoughts  and  yours  upon 
that  augull  and  mighty  name  that  is  given  to  the 
whole  dodrine  of  the  Gofpel,  which  I  will  con- 
vey to  you  in  this  propolition,  that 

*  The  report  we  have  of  Chrift  Jefus  in  the 
'  New  Teftament,  is  all  a  Mystery.' 

What  this  report  is,  and  how  myfterious  it  ap- 
pears to  be,  I  may  Ihow  you  through  the  feveral 
tranches  into  which  the  diftribution  is  made.  At 
prefent  I  Ihall  only  confider  the  character  in  a  ge- 
neral way,  under  the  following  heads  : 

1.  Give  fome  account  what  a  myftery  is. 

2.  Show  you  that  the  myfterious  part  of  arty 
dodrine  does  not  hinder  it  from  being  true. 

3.  Enquire 


52  Great  is  the  Mystery 

SERM.3..  ^^  Enquire,  into,  the  reafons  why  God  has  re* 
vealed  m>fteries  in  the  Chnilian  Religion. 

.  I.  We  mull  look  into  the  meaning  of  the  ex- 
prefTion  :  what  it  is  the  Apoftle  would  have  us 
conceive  of  our  Religion  when  he  calls  it  a  My- 
fiery.  1  am  altogether  of  their  opinion  who  thinly, 
that  in  this  word,  he  alludes  to  that  which  was 
either  ih.Q  glory,  or  th'::  vanity. of  other  religions. 
,  Firjl,  It  is  well  enough  known  that  the  priefts 
among  the  Heathen  held  the  people  in  fufpence, 
and  led  them  into  a  foolifh  veneration,  by  pre- 
tending to  have  certain  fecrets  in  their  own  keep- 
ing, which,  the  vulgar  were  not  to  know.  By  that 
craft  they  had  their  wealth.  It  was  the  trade  of 
the  tribe.  They  talked  as  if  the  gods  had  given 
them-  a  patent  for  hoarding  iip  the  great  bulk  of 
myftery,  and  retailing  it  out  at  their  own  pleafure. 

Rom.  i.  21.  Thus  they  became  'vain   in  their  imaginationSy  and 

jer.  li.  17.  their  fooli/h  heart  was  darkened.  Every  man  was 
hruti/h  by  bis  knowledge,  his  molten  image  was  falfe- 
hood.  They  rendered  themfelves  the  rulers  of  the 
darknefs  of  this  world.  Novv  for  thefe  dev(>tions 
the  city  of  Ephefus  had  been   the  mod  famous : 

Aasxix.    They  wtxe.  worJJnppers  of  the  great  goddefs  Diana, 
^5-         and  the  image  which  fell  from  Jupiter. 

Therefore  the  ApolUe  furnidies  Timothy  with 
an  anfwer  to  all  the  enthuhafm  of  the  people  a- 
mong  whom  he  lived.  They  valued  their  religion 
for  myfteries,  for  unintelligible  glories  ;  and  fo  may 
we  do  ours.  Not  in  the  crafty  and  mercenary 
way  that  they  did.  Our  myfteries  are  not  kept  as 
the  property  of  the  priefts,  but  fcattered  and  gi- 
ven out  in  an   open  manner,  that  every  one  may 

Eph.  iii  4.  read  them.  He  tells  the  Ephelians,  that  when  they 
read  they  ?night  u?iderfland  his  knowledge  in  the  my- 
flery  ofchrift. 

Secondly^ 


of  Godlinefs,  33 

Secondly,  The  Jews  had  myfteries  in  their  re-  .^erm.  3.^ 
ligion.     David  delires  that  God  would  teach  him 
the  wonders  of  his  law.     Their  duty  was  common- 
ly wove,  into  their  hope.     Their   obedience   was 
partly  moral  and  partly  ceremonial.     Theirs  was 
the  adoption,   the  glory,  the  covenants,  the  giving  0/  Rom.  ix.  <^. 
the  law,  and  the  promifes.     God   dealt  not  with  Pft.  cxivii. 
ajiy  other  nation  as  he  did  with  them.     Their  fer-     ^'^^ 
vice,  the  fire  in  their  temple,  the  cloud  that  Ibme- 
times  filled  it,  the  ftrange  protedion  which   they, 
faw  about  it,  was  all  a  myftery.     Their  figures  o£ 
the   mei'cy-leat  above  the  ark,  and  the  cherubims 
above  that,  (hading  it  with  their  wings,  poring  upon 
it  with   inquifitive  looks ;  thefe  were. among  the 
wonderful  works  that  he  made  to  he  renienihered,       Pfai-  cxI.  4, 

Now  the  Apoftle,  who  always  endeavoured  to 
vindicate  the  reputation  of  the  Gofpel,  would 
fcarce  negledt  it  here.  Timothy's  father  was  aAdsxvi.  3. 
Greek,  and  his  own  education  had  been  among 
them,  as  appears.  Ijrom  his  not  being  circumcifed  iiW 
he  was  grown  up  ;  but  his  mother  and  grandmo-  axim.j.  5, 
ther  were  both  Jews,  and  read  the  fcriptures.  He 
therefore  lets  him  know,  that  what  they  lb  juftiy 
admired  in  the  Jewifli  religion,  was  outdone  in  the 
Chriftian  ;  though  the  figures  of  a  Saviour  with 
which  they  ufed  to  converfe  were  myfterious,  yet 
the  life  itfelf,  in  the  flelh,  in  the  fpirit,  and  in  his 
glory,  was  a  great  deal  more  fo.  Therefore,  you 
may  take  the  defign  of  the  Apofl:le  in  thefe  two 
pofitions :  It  was  to  fliow  the  preference  of  our 
revelation,  firjl.  To  the  conceit  of  the  Gentiles  ; 
and,  fecondly.  To  the  peculiar  of  the  Jews.  It 
had  all  that,  which  the  one  pretended  to  in  vain, 
and  which  the  other  pofleired  in  a  lower  degree. 
For  without  controverjy  great  is  the  myjlery  of  God-n 
linefs,  God  was  vianifejt  in  the  flejh,  &c. 

There  have  been  debates  about  the  meaning  of 
the  word.     Some  would  gladly  have  us  believe. 

Vol.  I.  E  that 


34  Great  is  the  Mystery 

^SERM.  3  that  it  fignifies  no  more  than  what  is  eafily  com« 
prehended  ;  and  that  any  truth,  though  it  lies  the 
moll  open  to  your  underftanding,  may  go  by  that 
name.  But  this  is  throwing  all  language  out  of 
the  world,  and  leaving  us  uncertain  about  the 
founds  that  we  hear.  If  a  myftery  is  not  foiixe- 
thing  out  of  the  common  way,  I  do  not  know 
what  occafion  we  have  for  the  word  itfelf  j  and 
yet  it  is  freq-uently  ufed  in  the  New  Teftament, 
which  would  never  have  been  done,  if  the  Apoftle 
had  not  defigned  to  give  us  fome  greater  appre- 

rCor.  u.  7.  henfions  of  what  he  calls  by  that  title.  We /peak  the 
ivifdom  of  God  in  a  myjlery,  even  the  hidden  wif- 
dom^  which  he  has  ordained  before  the  world  to  our 

— « — 10.  glory.  Thefe  are  called  afterwards  the  deep  things 
of  God, 

1  fliall  not  trouble  you  with  derivations  of  the 
word,  which  all  fides  are  agreed  in  ;  but  1  take 
it  to  include  thefe  four  things,  as  it  is  applied  to 
the  dodrines  of  Religion  ;  it  is  iecret,^  important^ 
it  could  never  have  been  known  but  by  Revela- 
tion, and  there  is  fomething  in  it  above  the  cora- 
prehenfion  of  our  reafon. 

I.  A  MYSTERY  is  fomcthing  kept  fecret,  locked 
up  from  the  view  of  men.  This  fenfe  of  it  agrees 
to  the  dodrines  of  Chriftianity  upon  a  threefold 
account : 

1.  As  they  were  concealed  from  former  ages. 

2.  As  they  are  yet  fo  from  the  greatefl  part  of 
the  world. 

3.  As  they  continue  fo  in  fome  degree  to  God's 
own  people. 

(i.)  They  were  kept  fecret  from  former  ages. 
Thus  we  are  exprefsly  told,  that  this  wifdom  of 
God  in  a  myftery  was  not  made  known  to  the  fons 
l5ph.  iii.  $.  of  men.     The  Dodrine  was  hid  from  ages  and  ge- 
nerations, kept  fecret  fince  the  world  began,  that  is 

now 


cf  Godlinefs.  '        35 

BOW  manifeft  and  revealed  by  the  writings  of  the  serm^j 
Prophets    and  made   known  to  all  nations  for  the  Fom  svi. 
obedience  of  faith.     The  people  of  God  in  the  old     ^5,  ^^• 
times  had  general  hopes,  lo.fe  and  tranfient  views. 
Abraham  faw  the  day  of  Chrijt  and  was  glad no^^.Vn. 
David  bein^  a  Prophet  knew  that  God  would,  oj  the  ^^s  n.  30. 
fruit  of  his  loins,  raife  up  Chrijltofit  upon  bis  throne. 
Ifaiah  faw  his  glory,  andfpake  of  Imn.     This  was,  joh.  xii  41. 
in  all  generations,   the  hope  of  Ifrael     And  yet 
it  was  but  little  they  faw  or  knew,  in  companion 
of  later  vifions.      We  have   life  and  immortality  ^^^^•^■^°' 
brought  out  into  a  better  light.     They  prefTed  in 
vain  to  our  dilcoveries  ;  Many  kings  and  righteous 
men  dejired  to  fee  the  things  that  ye  fee,  and  have 
notfeen  them  ;  and  to  hear  the  things  that  ye  hear, 
and  have  not  heard  them,     They  all  died  in  faith, 
but  they  had  not  received  the  promifes,  God  having  Heb.xi.4c. 
provided  fom€  better  thing  for  us,  that  they  without 
us  fhould  not  be  made  perfea.     They  we^e  con- 
fcious  of  the  imperfedion  of  their  knowledge,  as 
you  may  -colka  from  what  the  woman  of  Samaria 
toid  our  Lord  :  We  know  that  the  Mefftab  com^s,  joh.  iv.  25. 
and  when  he  is  come,  he  will  teach  us  all  things. 
When  John  the  Baptift  had  his  prophetical   ordi- 
nation, he  was  to  ^0  before  the  face  of  the  Higbefl,  Luke  i.  75, 
to  give  the  people  the  knowledge  of  falvation  in  the     77. 7  • 
remijjion  of  their  fins,  whereby  the  day-fpring  from 
m  tigh  would  vifit  them.     Chrift  himfelt  was  a 

light  to  lighten  the  Gentiles,  and  the  glory  of  his "-32. 

people  Ifrael.  John  was  the  greateft  of  thofe  who 
were  born  of  women,  and  yet  he  that  is  leafl  in 
the  kingdom  of  God  is  greater  than  he. 

There  was  fomething  in  their  very  privileges 
that  let  them  know  the  right  convidions  were  not 
yet  come.  Their  cuftom  of  attending  the  fanclua- 
Ty  was  in  fuch  a  manner,  that  the  Holy  Ghoji  Jig-  Heb.  ix.  s- 
niH'd  thereby,  that  the  .way  into  the  holiefl  of  all 
was  not  yet  made  manifeft.     It  was  but  a  figure  for 

the 


36  Great  is  the  Mystery 

SERM  V  the  time  prefent ;  and  the  fervice  which  Jlood  in 

Hib.  ix.  9,  meats)  and  drinks y  and  divers  waJJiings,  and  carnal 

■lo-         ordinances^  was  impofed  on  them  only  till  the  time  of 

reformation.     Thus   we   find  it  was  in  fadt ;  for 

when  the  Son  of  Man  came,  he  found  no  faith  in 

the  earth  ;  they  were  loft   in  the  prophecies  that 

Adsxiii.    related  to  him  ;  for  though  the  Prophets  were  read 

^7.         ewery  Sabbath-day,    they  underflood  them  not,   but 

fulfilled  them   by  condemning  him.     Therefore,   we 

xCor.  11.  i.fp^ak  the  wifdom  of  God  in  a  ?nvflery,  which  none  of 

the  princes  of  this  world  knew,  men  of  the  higheft 

figure  in  the  Jewifh  Church  ;  for  had  they  known 

it,  they  would  not  have  crucified  the  Lord  of  Glory. 

Gal.  iii.  23-  They  werefhut  up,  under  the  law,  to  the  faith  that 

Jhould' afterwards  be  revealed. 

The  Apoftle  compares  the  two  difpenfations 
to  the  two  different  ages  of  childhood  and  ma- 
turity. A  child  is  really  poffeffed  of  the  hu- 
man nature  ;  he  has  an  immortal  foul,  rational 
faculties,  and  is  a  being  of  the  fame  fort  with  a 
perfon  grown  up:  But  how  loofe  are  his  reafon- 
ings !  though  the  fubftance  of  his  opinion  may  be 
right,  yet  the  manner  of  conducing  it,  is  very  im- 
iCor.  xiii.  perfed:.  Thus  faith  the  Apoftle,  When  I  was  a 
*^*  child,  I  thought  as  a  child,  I  fpake  as  a  child,  I 
underflood  as  a  child.  This  he  faith  of  his  ftate 
in  the  Jewifh  religion,  in  which  he  \\2.d profited  a- 
hove  pjany  bis  equals  in  his  own  nation  :  There  was 
a  notorious  infancy  in  their  whole  profefiion.  But^ 
faith  he,  when  I  became  a  man,  I  put  away  child* 
i/h  thi?igs.  He  judged  of  the  fame  fubjedls  in  a- 
nother  way. 

Thus  was  the  dodlrine  of  our  religion  a  myftery. 

Ifa.  ix.  6.    The  firft  name  that  Chrift  is  called  by  is  IVonder- 

ful.     The  great  wonders  that   are  now  difcovered, 

at  that  time   were 'kept  hid,  covered  a,nd  vailed, 

a  Cor.  iii.  So  that  the  children  of  Ifrael  could  not  look  to  the 

^^'       end  of  tljofe  things  that  w^re  to   he  aboUJhed ;  and 

this  vail  is  done  aivay  in  Chrifl.     The  heir,   as  long 

3  *  «- 


$f  Godlinefs,  ^y 

4if  be  is -a  child,  differs  nothing  from  a  fervant,  though  serm.  3.^ 
he  be  lord  of  all ;  but  is  wider  tutors  ajid  govcriiors  ^  cor  lii. 
////  the  time  appoijited  of  the  father  :  Even  fa  wey     14-. 
when  we  were  children,  were  in  bondage  under  the    "Ij"  ^^^l' 
elements  of  the  world ;    but  when  the  fulnefs  of 
time  came,  God  fent  forth  his  Son. 

(2.)  Thefe  things  aic  llill  kept  fecret  from  the 
greateft  part  of  mankind.     I  do  not  only  mean  the 
heathen  who  know  not  God,  but  the  inhabitants  of 
thofe  countries  where  the  Gofpel  has  come.     Our 
Saviour  tells  one  of  his  difciples,   To  you  it  is  give?! 
to  know  the  myfleries  of  the  kingdom^  but  to  them  in 
parables,  that  hearing  they  may  hear,  and  not  under- 
Jtand,  and  feeing  they  may  fee,  and  not  perceive.  This 
diftindion  that  the  goodnels  of  God  has  made  be- 
tween fome  and  others,  is  what  He  affirms  with 
hearty  praifes  :  /  thank  thee,   0  Father^  Lord  of  Matt.  xi. 
heaven  and  earth,  that  thou  hafl  hid  thefe  things  from     *^'  ^^' 
the  wife  and  prudent,  and  hafl  revealed  them  uiito 
babes  ;  evenfo  Father,  becaufe  it  feemed  good  in  thy 
fightk     Thus  the  Apoftle  purfues  the  obfervation, 
We  are  a  fweet  favour  of  God  to  them  that  believe  z  Cor. ;;. 
arid  to  them  that  peri fh  ;  to  the  one  we  are  a  favour     ^^'  ^^* 
of  life  unto  life,  to  t}>€  other  of  death  unto  death. 
The  ground  of  this  difference  is  not  only  in  their 
will,  but  their  apprehenfions :  IVe  preach  Chrifl  Je-  i  Cor.  j. 
fus,  and  him  crucified,  to  them  that  per ijh  foolijlmefs,     ^^* 
but  to  thofe  that  are  faved,  both  Jews  and  Greeks, 
the  wifdom  of  God,  and  the  power  of  God.    He  lets 
us  be  aflured  th^t  the  natural  man,  by  whom  he — "•  14- 
does  not  underftand  a  perfon  vile  in  his  morals,  but 
one  left  to  the  conduct  of  his  natural  reafon,  re- 
ceives not  the  things  of  the  Spirit  of  God,  neither  can  -^ 
be  know  them,  for  they  are  foolijlmefs  to  him,  becaufe 
they  are  fpiritually  difcerned. 

The  people  who  deny  that  ChriHianity  is  a  my- 
{lery,  do  plainly  prove  it;  becaufe  it  is  locked  up 
irom  them  :  Our  Gofpel  is  hid  to  thofe  that  are  lojl ;  ^  ^Q""*  '*• 

f6<?     *■ 


^8  Great  is  the  Mystery 

SERM.  3.    the  light  of  the  glorious  Go/pel  of  Chrijl  does  not. 
aCor.iv.4.y2»//Z(?  iJiio  their  heart Sf  but  tbt  god  of  this  world  '.as 
blinded  the  eyes  of  tbofc  that  believe  not.     We  fee 
with  how  much  equity  our  religion  may  go  by  this 
name.     The  learning  of  perfons  laughs  at  it,  their 
Tit.  i.  15.    corruptions  war  againll  it.     To  the  unbelieving  there 
is  nothifig  pure,  but  their  7nind  and  confciencs  are  de^ 
filed  \  both  the  faculty  that  (hould  receive  the  evi- 
dence of  truth,   and  that  which  fhould  make  im- 
I  Pet,  ii.  7,  preffions  of  duty.    To  thejp.  that  believe,  Chrijl  is  pre- 
*•  ciGus  ;  but  to  them  that  be  difobedienty  he  is  aflone 

of  flumbling  and  a  rock  of  offence  :  They  Jlumhte  at 
the  wordy  whereunto  they  are  appointed. 

(3.)  They  are  a  fecret,  even  to  God's  own  peo- 
iCor.  xiii.   pl^  j  they  know  but  in  part,  aiid  fo  prophefy  in  part, 
^9-         God  has  indeed  opened  the  eyes  of  their  underftand- 
ing  in  the  revelation  of  himfelf;  hut  how  liule  a 
,    portion  do  they  hear  of  him  !    We  have  the  means 
Eph.  17.12,  ^'^  grace,  Pajlors  and  Teachers  for  edifying  of  the 
13*         body  of  Chrijl  ;  but  we  are  not  yet  come  to  the  unity 
of  the  faith,  and  of  the  knowledge  of  the  Son  oj  God^ 
to  the  fulnefs  of  the  ftature  of  Chrifl,  to  the  meafuie 
of  a  perfeEl  man.    The  fubftantials  of  the  truth  are 
as  much  as  we  can  expedt,  that  we  be  not  like  chil- 
dren, tojfed  to  and  fro  with  every  wind  of  dodli  ine. 
The   n;ore   we  know,  the  more  we  need  ;  not  as 
Phil  iii.  la,  though  we  had  already  attained,  or  were  already  per- 
^^'        feSi;  but  we  follow  after,  f  we  may  apprehend  that 
Jor  which  w:^  are  alfo  apprehended  of  Chrijl  Jefus  : 
Nay,  we  count  not  ourfelves  to  have  apprehended. 

The  difcoveries  referved  to  another  world,  are 

laid  down  in  thofe  terms  that  fhew  their  tranfcen- 

ijoh.iii.  a.  dency  to  every  thing  here  below.     We  arc  \.o  fee 

Chrijl  as  he  is ;  as  if  all  the  reprefentations  we  have 

of  him  now,  were  fome  way  wrong  or  untrue.    We 

t  Cor.  xiii.  fl^all  fee  \i\m.  face  to  face,  and  know  as  ourfelves  are 

**•         known  ;  as  if  all  we   had   now  was   but  hearfay  ; 

and  indeed  it  is  no  more  :  For  we  walk  by  fdth 

(which 


of  Godlinefs.  39 

(which  comes  by  hearing)  and  not  hy  fight.    When  serm.  3. 
Wf   have  gone  as  far  as  time  and  ftudy  cun  carry   ~    " 
us,  we  (till  fee  there  are  vaft  important  themes  yet 
untouched.     The  Temple  of  God  is  not  to  be  open- 
ed till  we  get  to  heaven,  and  there  we  ih^Wfee  the  Rev.xi.  13^. 
ark  of  bis  Covenant.     Upon  thefe  accounts  it  may 
be  laid,  our  Gofpel  is  hid ;  it  was  fo  to  the  Jews,  it 
is  lo  to  thofe  that  are  loft ;  and,  in  part,  it  is  fo  to 
the  believer  himfelf ;  and  therefore  it  may  be  Cbsll- 
ed  a  Mvftery. 

1.  It  is  called  a  Myftery  from  its  importance. 
Several  things  are  kept  fecret  which  it  would  do 
ys  no  good  to  know.  It  is  not  worth  the  while  to 
taKe  off  their  vaiL  Many  of  the  heathen  difco- 
venes  were  impertinent  and  empty,  and  fo  are  all 
human  inventions  that  have  crouded  into  Chrifti- 
anity.  Abundance  of  tnat  fort  of  learning  that 
men  admire  is  hard  to  come  by,  and  worth  nothing 
wnen  we  have  it.  But  what  God  calls  a  Myftery 
is  compared  to  a  garden  inchfed^  afpringjhut  up^  can.  iv.ii. 
a  fountain  fealed :  Things  tha*  are  made  both  for 
neceiiity  and  delight.  It  is  a  wifdom  ordained  b&-  rCor.ii.  7. 
fore  the  world  to  our  glory. 

Mahomet  pretended  to  have  revelations  from  hi& 
pigeon^  and  do  wonders  upon  his  afs  ;  but  what  do 
they  ail  amount  to  I  The  miracles  in  the  Popijb 
hiftories  are  ridiculous.  We  muft  not  engage  the 
power  of  God  in  trifles  and  childrens  play.  But 
the  name  of  a  Myjlery  as  it  ftands  in  the  New  Te- 
ftaraent,  calls  up  our  veneration  for  the  thing  it  be- 
longs to.  Thefe  dodrines  are  bid  with  Chriji  in  Zph.  ui.  ,. 
God^  they  are  numbered  among  the  endearments  of 
eternity  ;  they  were  the  delight  and  fweet  counfel 
that  the  Father  and  the  Son  took  together.  What 
is  it  that  the  Apoftle  gives  the  name  to  in  our  text, 
but  the  courfe  of  a  Redeemer  from  glory  to  glory 
again  !  The  value  of  his  Perfon,  the  extremity  of 
his  Suffering,  the  merit  of  his  Atonement,  the  ex- 
tent 


/^o  Great  is  the  Mystery 

SRRM.  3.  tent  of  his  Empire,  the  effect  of  his  Gofpel,  and 
the  fulnefs  of  his  Reward  1  Thefe  are  not  only 
great  in  themfelves,  being  the  hiftory  of  a  God,  an 
account  of  his  journey  from  a  Throne  to  a  Crofs, 
and  from  thence  to  a  Crown  ;  but  they  are  our  own 
concern.  This  is  what  we  Jlee  to,  as  the  hope  that 
is  Jet  before  us.  It  is  not  a  trifling  or  a  foreign 
myilejy  ;  but  by  thefe  mazes  of  divine  love  we  are 

I  Pet.  j.  3.  trained  up,  and   brought  on  to  the  inheritance  re- 

Tit.  iif.  4.  ferved  in  heaven  for  us.  It  is  the  hue  and  kindnefs 
of  God  our  Saviour  that  appears  towards  men. 

2.  It  is  called  a  Myftery,  becaufe  it  never  could 
have  been  known,   but  by  Revelation.     Had  not 
God  hirnfelr   made  the  great  difclofure,  we  muft 
have  renrained  for  ever  ignorant  of  it.     The  Apo-- 
ilie  tells  us,   it  is  fliut  out  from  all  the  avenues  of 

I  Cor.  ii.  9.  knowleJge.  Eye  hath  not  fee n  it.  Nature  fhows  no- 
thing of  redemption  ;  the  depth  faith,  it  is  Jiot  in  me, 
and  the  fea  faith,  it  is  not  with  me :  Ear  has  not  heard 
it  ;  angels  would  never  have  told  the  fecret ;  the 
whole  world  was  iilent  upon  that  head  :  Neither 
could  it  enter  into  the  heart  of  man  ;  we  could  not 
have  formed  any  conception  or  fcheme  within  our- 
felves  ;  we  were  not  able  to  give  it  that  poor  fort 
of  life  that  we  do  to  a  projecfl  in  our  own  imagi- 
nations, if  God  had  not  revealed  it  to  us  by  his  Spi- 

Kom.h.2~,J'it.  He  made  known  the  riches  of  his  glory  on  the 
vejfels  of  mercy.  This  is  a  Myflery  ;  a  Truth  that 
we  could  never  have  thought  of,  and  rauil  receive 
from  no  other  than  God  himfelf. 

This  account  you  may  carry  along  with  you 
through  all  the  particulars  of  our  religion.  Who 
could  ever  have  ftarted  the  defign  that  God  ihould 
be  manifef}  in  the  flefli  ?  that  he  fhould  come  down, 
and  not  only  live  among  us,  but  die  for  us  ?  that 
he  ihould  rife  again  to  the  eftfecin  of  another  world, 
and  afterwards  plant  an  empire  in  this  .-*    Thefe 

'  things  might  have  lain  in  the  folds  of  the  decree, 

in 


of  Godlhiefs.  4f 

Ml  the  fame  infinite  Mind  that  formed  them,  if  God  serm.  3.  ^ 
himfelf  had  not  made  them  known  in  the  Holy 
Scriptures. 

3.  A  MYSTERY  is  fomcthing  above  the  compre- 
henfion  of  our  reafon.  7 he  thifigs  ef  God  knows  Jio  iCor.H.n. 
man,  but  the  Spirit  of  God.  Reafon  is  employed 
about  the  evidence,  whether  God  has  faid  it  or  not; 
but  it  quietly  religns  the  reft  to  faith.  We  receive 
the  doctrines  unexplained,  there  is  a  part  in  them 
that  we  do  not  underftand  ;  but  if  they  are  reveal- 
ed they  will  be  admired;  and  though  fome  tell  us 
that  to  contefs  a  Myftery  in  our  religion,  is  to  give 
up  the  glory  ot  it,  yet  I  am  no  more  afhamed  of 
the  wonders  of  the  Gofpel,  than  I  am  of  the  fcan- 
dal  that  attends  it,  deliring  to  preach  among  the  ^p^-  "i-  S. 
Gentiles  the  unfearchahle  riches  of  Chrijt,  And  this 
leads  me  to 

II.  Shew  that  the  Myftery  of  any  dodtrine  does 
not  hinder  it  from  being  true.     It  is  no  objection 
againft  Chriftianity  that  there  are  things  in  it  be- 
yond the  grafp  of  reafon.     We  fee  through  a  glafs 
darkly.     This  does  not  make  it  a  heap  of  enthu- 
fiafm,  a  piece  of  prieftcraft  in  thofe  that  deliver  it, 
or  a  blind  implicit  faith  in  them  that  receive  it,  as 
you  will  fee  by  the  following  particulars  :    i.  The 
difficulty  or  eafinefs  of  a  dotftrine,  does  not  make  it 
the  matter  of  our  faith,  but  we  go  entirely  upon 
the  fufficiency  of  the  evidence.    2.  This  obtains  in 
every  part  of  life,  and  it  is  ftrange  we  fhould  ex- 
clude it  from  religion.    3.  It  is  no  way  unaccount- 
able that  the  nature  and  the  defignsof  God  fhould 
be  incomprehenfible  to  us.    4.  It  is  neceflary  that 
our  underftanding  Ihould  honour  the  Revelation  of 
God  by  a  fubjedtion,  as  well  as  our  wills  by  a  com- 
pliance.    5.  Thefe  are  not  myfteries  of  man's  for- 
ging, but  we  have  them  in  theBookof  God    6.  They 
are  not  concealed  by  any  party  or  tribe  among  us, 
but  lie  open  to  be  feen  and  read  of  all  men.    There- 
VoL.  I.  F  fore. 


4^  Great  is  the  Mystery 

SERM.  3.   fore,  7.  The  delign  of  preaching  them,  is  not  to 
*        fet  up  the  tyranny  of  priefts,  but  to  lead  people  to 
a  veneration  for  their  God,  a  dependence  upon  him, 
and  an  application  to  him, 

I.  It  is  no  argument  againft  Chriftianity  that  it 
is  a  Myftery,  becaute  our  believing  of  any  thing  is 
not  at  all  concerned  in  the  difficulty  or  eafinefs  of 
a  propolition,  but  in  the  fufficiency  of  the  evidence 

»Tim.  iii.   upon  which  it  comes.     Timothy  was  to  continue  in 
*4'         the  things  he  had  learned  and  been  ajfured  of^  know^ 
ing  of  wboni  be  had  learned  them. 

We  muft  diftinguifh  between  Knowledge  and 
Faith.  Knowledge  is  the  opinion  that  we  have,  ei- 
ther from  the  obfervations  of  our  fenfes,  or  the  con- 
clufions  of  reaion :  But  Faith  is  the  apprehenfion 
that  is  raifed  in  us  by  the  teftimony  of  another ; 
and  therefore,  in  that  cafe,  we  have  no  farther  con- 
cern than  in  the  wifdom  and  veracity  of  him  that 
reports  it.  As,  for  example,  fuppofe  any  traveller 
Ihould  tell  us  the  ftrange  and  barbarous  cuftoms 
they  have  among  the  Indians ;  the  employment  of 
the  mind  upon  that  occafion  is  not,  whether  thefc 
pra<5lices  are  right,  or  whether  we  could  have  ima- 
gined them,  bat  whether  this  man  really  knows 
what  he  tells,  and  tells  what  he  knows.  If  we  arc 
fatisfied  that  he  is  not  deceived  by  others,  nor  we 
by  him,  we  take  the  ftory  though  it  is  never  fo  un- 
accountable. We  do  not  examine  the  folly  or  ftu- 
pidity  of  the  adion,  but  the  validity  of  the  witnefs, 
and  fo  may  be  faid  moft  heartily  to  believe  what 
we  as  thoroughly  condemn.  Now,  in  the  cafe  before 
us,  we  have  the  report  upon  the  higheft  evidence  : 
Whatever  God  tells  us  muil  be  true,  whether  wc 
comprehend  it  or  not,  for  thefe  tworeafons  :  Firft, 
Becaufe  he  is  light,  and  in  him  is  no  darknefs  at  all, 
he  cannot  be  mocked  ;  and,  fecondly,  He  is  a  God 
of  truth,  and  without  iniquity^  he  cannot  deceive. 

AVher^ 


«/*  Godlinefs^  4^ 

Where  is  the  difference  between  believing  a  My-'  serm.  3. 
Jlery  and  receiving  a  Prophecy?  Our  reaibn  can 
reach  to  neither  of  them;  they  arc  equally  beyond 
the  coinprehenfion  of  that  faculty.    When  God  told 
Abraham  he  fhould  be  the  father  of  many  nations, 
he  had  as  much  ground  to  doubt  of  that,  as  we  have 
of  any  dodtrine  in  the  Chriftian  Religion.     But  he  Rom.iv.iS 
flaggered  not  at  the  promife  of  God  through  unbelief;     '5>- 
}je  believed  in  bope^  and  againji  hope,  accounting  that 
he  was  able  to  do  "jjoat  be  had  promife d.     Not  that 
he  knew  the  way  how.     He  faw  there  were  fcveral 
objedlions  againlt  it,  but  thefe  he  drowns  in  a  ve- 
neration for  Omnipotence.     He  confidered  not  his 
own  bo^y^  now  dead ;  that  would,  have  rendered  fuch 
an  expedation  impoffible;  but  when  God  was  to ^ 
do  it,  he  knew  it  would  pafs ;  for  he  that  could  raife 
the  dead,  had  a  right  to  call  the  things  that  are  not 
as  though  they  were.    Should  we  not  all  of  us  have  -. 

condemned  Abraham,  had  he  not  thus  received  the 
promife  ?  Should  we  not  have  faid  of  him  as  the 
angel  did  of  Sarah,  Wherefore  did  Jhe  laugh?  is  any 
thing  too  hard  for  the  Lord?  Unbelief  to  fuch  a 
word  as  this,  muft  have  the  foul  of  atheifm  in  it, 
and  proceed  from  our  thinking  God  to  be  fuch  an 
one  as  ourfelves.  An  unbeliever  gives  no  other 
reafon  why  God  cannot  do  it,  than  this,  that  we 
cannot. 

Well,  he  expeds  from  us  the  fame  veneration  for 
his  knowledge  that  Abraham  gave  to  his  power.  0  Romxi.33i 
the  depth  of  the  riches  of  the  wifdom  of  God  I  How 
unfearchable  are  his  judgments,  and  his  ways  paji 
finding  out !  Why  do  not  we  receive  a  Myftery,  but 
becaufe  we  do  not  underfland  it  ?  And  how  comes 
this  to  be  a  reafon  againft  it,  unlefs  we  judge  that 
God  knows  no  more  than  we  do ;  that  becaufe  a 
thing  is  inconceivable  by  us,  it  muft  be  fo  to  him  ? 

If  he  has  really  told  us,  there  are  three  that  bear 
record  in  heaven^  the  Father,  the  Word,  and  the 

Holy 


44  Gi'eat  is  the  Mystery 

SERM.  3.  ff^iy  Gbojf,  and  that  thefe  three  are  one  ;  if  he  has 
'  faid  that  God  was  manifejl  in  the  fie/hy  we  have  as 
much  reafon  to  believe  that,  as  Ezekiel  had  that 
the  people  ftiould  return  to  their  own  land.  Th« 
difficulty  of  the  cafe  does  not  throw  it  out  of  our 
faith,  becaufe  it  is  a  God  that  fpeaks  it ;  no  more 
than  it  threw  the  promife  out  of  their  hope,  be- 
caufe it  was  a  God  that  iliould  perform  it.  And 
if  we  put  the  queftion  upon  this  dodrine,  it  is  but 
the  fame  that  God  himfelf  did  upon  the  defign. 
Son  of  maUy  can  thefe  dry  hones  live  i*  If  nature,  if 
reafo-Hy  was  to  anfwer,  it  would  fay  No ;  but  he  re- 

Eze. xxxvii.  turns  God's  queilion  as  we  muft  do  our  own,  0 
II,  la.  Lordy  thou  knowefi.  Is  it  poffible  that  three  Per- 
fons  fhould  be  in  one  nature,  and  two  natures  ia 
one  Perfon  "^  we  may  fay.  The  Lord  knows.  But 
if  he  has  revealed  it,  faith  has  evidence  enough. 
Do  not  fay  this  makes  Religion  no  more  ih^n  a 
reverend  blindnefs,  that  it  is  a  fealing  up  of  th€ 
underftanding;  for, 

2.  This  fort  of  faith  obtains  in  every  part  of 
life,  and  it  is  ftrange  that  we  ihould  deny  it  in 

J  Jbhnv.9.  Religion.  If  we  have  received  the  vDitnefs  of  men, 
the  wittiefs  of  God  is  greater  which  he  hath  given  of 
his  Son.  Thus  it  is  in  all  practice.  We  reiign 
ourfelves  at  fea  to  the  eondud  of  others,  though 
to  us  it  is  all  a  myftery  that  people  Ihould  knovv 
their  road,  and  diftance  from  places,  by  the  liars. 
But  would  it  not  be  very  weak  for  us  to  fay  there 
is  no  fuch  thing  as  naval  learning,  merely  becaufe 
we  ourfelves  have  it  not  ?  If  a  perfon,  whofe  {k\\\ 
and  veracity  I  have  no  doubt  of,  fliould  tell  me  he 
has  feen  or  m.ade  an  engine  that  by  the  moving  of 
a  finger  fhould  lift  up  a  tun,  the  thing  itfelf  is 
what  I  can  neither  contrive  nor  imagine,  and  yet 
upon  my  opinion  of  the  mam  I  fhould  cafily  be- 
lieve it. 

This 


of  Godlinefs.  45 

-  This  principle  runs  through  the  world  ;  there  serm.  3. 
could  be  no  living,  if  people  were  not  as  fatisfied  "^  "  * 
in  what  others  tell  them,  as  in  what  they  fee  them- 
felves.  And,  what  I  muft  God  alone  be  out  of 
credit  with  us  I  Shall  a  report  be  to  us  the  evidence 
of  things  not  feen  in  ten  thoufand  cafes,  and  mull 
it  have  no  place  in  Religion  ?  May  it  not  be  faid 
in  this  cafe,  0  houfe  of  Ifrael  are  not  your  .ways 
unequal?  Remember  our  Gofpel  is  revealed  by 
Him  who  can  neither  receive  a  dclufion,  nor  give 
one.  His  eyes  are  as  aflame  of  fire,  and  deceit  is 
an  abomination  to  bis  lips.  It  is  upon  this  evidence 
that  we '  believe  :  Infinite  Wildom,  and  Eternal 
Truth. 


SERMON  IV. 

3.  TF  any  thing  is  incomprehenlible  to  us,  it  muft 
1   be  the  nature  of  an  infinite  God,  and  the  aw- 
ful defigns  of  his  will.     Now  this  is  the  Myilery  of 
the  Gofpel ;  it  gives  us  the  light  of  the  knowledge  aCor.iv.tf» 
of  the  glory  of  God,  tv  ir^o<rtiTrui,  in  theperfon  of  J  ejus 
ChriJ},     His  mercy  to  finners  is  in  the  heavens  ;  his 
faitbfiihiefs  to    the    faints,   above  the  clouds ;  his  pfai.xxxvi, 
righteoufnefs   is  like    the  great  mountains.      Why     s.  6- 
Ihould  it  be  a  thing  incredible  or  fliocking  to  hu- 
man reafon,  that  there  is  a  depth  in  this  dodtdne 
that  it  cannot  reach  ?  Do  not  the  common  notions 
we  have  of  Him  that  made  the  world  tell  us,  that 
we  cannot  by  fe arching  find  out  God,  we  cannot  find 
out  the  Almighty  to  perfeHion?  It  is  higher  than  Johxif, 
heaven^  what  can  we  know  P  deeper  than  hell,  what     ^'  ** 

can 


4^  Great  is  the  MYSTER"5r 

SSRM4.   (^^ji  r^g  ^Q  f  fig  meafure  thereof  is  longer  than  the 

earthy  and  broader  than  the  fea.     Thefe  apprehen- 

iions  difFufe  themfelves  through  all  our  feiitiments 

Job  xxxvii.  of  a  God.     Touching  the  Almighty j  we  cannot  find 

'^^'        him  out. 

If  his  decrees  are  to  be  explained,  or  his  nature 
domprehended,  he  is  not  equal  to  an  adoration  ^ 
he  is  become  too  little  for  our  reverence  and  Godly 
fear.     Our  elleem   for  him  is  upon  the  ground  of 
'  yi™- ».     thofe  perfections,   that  he  is  the  King  eternal,  im-^ 
mortal,  invifible,  the  only  wife  God.    We  are  forced 
to  make  ufe  of  thefe  negatives  for  want  of  thoughts 
and  words  that  are  commenfurate  to  the  fubjed. 
There  is  fomething  in  the  attributes  of  tiever-he^ 
ginning  and  never-ending  that  leads  us  out  of  our 
depth.    We  are  loft  in  our  conceptions  of  a  Being 
Pfal.xc,  1.  that  is  from  everlajling  to  everlafting  ;   and  yet,  is 
it  not  the  higheft  reafon  that  we  fliould  in  this 
Col.  i.  17-   manner  judge  of  Him  who  is  before  all  things,  and 
hy  whom  all  things  conjtji  ?  In  the  Myftery  of  God- 
linefs  we  confider  his  juftice,  his  purity,  his  good- 
nefs,  and  his  power,  as  combining  all  their  glories, 
and  making  them  appear  together  :  And,  if  there 
is  any  truth  in  the  matter,  it  muft  be  incompre- 
Pf.cxxxix.  henfible.     Such  knowledge  is  too  wonderful  for  us, 
*•  we  cannot  attain  unto  it. 

We  look  upon  this  whole  contrivance  as  a  thing 

that  was  laid  long  before   the   execution.     The 

Scripture  gives  us  the  date  of  it,  from  before  the 

foundation  of  the  world  :  And  are  thofe  counfels 

to  be  fettled  and  unfolded  by  creatures  o/j'^^r- 

day  P  Do  we  fuppofe  that  God  lived  without  any 

deiigns  ?  and,  if  he  had  them,  muft  it  not  be  in  a 

way  tranfcendent  to  all  the  enquiries  of  men? 

Can  any  thing  be  more  agreeable  and  certain  than 

Deat.  xxix.  ih^iX.  fecret  things  belong  to  God,  and  thifigs  revealed 

*^*        unto  usP  Does  he  not  fpeak  like  himfelf,  when  he 

if».  iv.  8, 9.  faith.  My  thoughts  are  not  as  your  thoughts^  nor  my 

ways 


"  ofGodlinefs.  47 

ways  as  your  ways  ?  And  is  not  the  comparifon  serm.  4. 
laid  within  all  the  bounds  of  modefty,  that  as  the  '      *'      ' 
heavens  are  higher  than. the  earth,  fo  are  his  ways 
and  thoughts  above  ours? 

If  there  is  a  God,  and  he  has  formed  any  pur- 
pofe  v«?ithin  himfelf,  it  muft  be  of  a  bulk  and 
depth  that  we  are  not  able  to  take  within  our  com- 
pafs.     The  fecrets  of  wifdom  are  double  to   that  job  xi.tf. 
which  is ;  and  therefore  he  (hews  himfelf  a  vain    *^* 
man  who  will  be   wife  in   thefe   matters.     When 
people  fay  they  will  not  be  of  a  religion  that  they 
cannot  underftand,   there  is  one  fenfe  of  the  word 
that  is  honed  and  good  ;  but  there  is  another  that 
carries  with  it  all  the  pride  of  impiety.     If  they 
mean  no  more  by  it,  than  that  they  would  under- 
ftand why  they  are  of  fuch  a  religion,  it  is  right 
and  fair;  we  ought  to  give  a  reafon  of  the  hope 
that  is  in  uSy  and  therefore  we  Ihould  have  one : 
But  if  they  will  admit  no  more  into  their  religion 
than  what  reafon  could  have  found  without  a  Re- 
velation, and  what  it  can  explain  and  diveft  of  all 
its  myftery,  it  is  a  vile  abfurdity.     ProfeJJing  them- 
felves  to  be  wife,  they  become  fools. 

Do  you  fay,  that  you  will  adore  no  God  but  one 
whofe  nature  comes  down  to  the  apprehenfion  of 
yours  ?  that  you  will  believe  nothing  that  he  tells 
,  you,  but  what  you  might  have  known  if  he  had 
never  told  it  ?  What  a  narrow  Deity  are  you  taking 
up  with  ?  What !  is  this  the  God  that  made  the 
heavens,  that  formed  the  dry  land,  that  filled  and 
bounded  the  fea,  of  whom  you  fpeak  ?  No,  furely. 
Go  among  the  Heathen,  make  gods  as  they  do,  and 
then  you  may  underftand  all  that  is  in  them.  But 
will '  you  talk  in  this  manner  of  Him  who  has 
meafured  the  waters  in  the  hollow  of  his  handyi^z.xi.n, 
meted  out  the  heaven  with  a /pan,  and  comprehended  ^^'  ^^- . 
the  dufl  of  the  earth  in  a  meafure,  and  weighed  the 
moimtains  infcales  and  the  hills  in  a  balance  F  Who 

has 


48  Great  is  toe  Mystery 

SERM. 4.  fjas  direded  the  Sp'mt  of  this  Lord^  or  bein^   hh 
cpunjellor  has  taught  bim  P  With  whom  took  he  coun- 
fely  and  who  injlru6led  him  in  the  path  of  judgment, 
andjfjcwedhim  the  way  of  under/landing  f  To  whom 
will  ye  liken  God,  or  what  likenefs  will  ye  compare 
unto  him  ?  He  repeats  this  laft  queftion   himlelf, 
7b  whom  then  will  you  liken  me,  or  Jljall  1  he  equal, 
faith  the  Holy  One  P  May  not  thefe  queftions  throw 
as  much  confiifion   upon  your  minds,  as  they  did 
upon  Job,  when  God  fpoke  them  out  of  the  whirl- 
job  xxtviH.  wind  ?   Who  is  this  that  darkens  counfel  by  words 
2.4,6.    without  knowledge?  Where  wajt  thou  when  I  laid 
>8.  33!    the  foundations  of  the  earth?  declare  if  thou   hajl 
underjlanding.  Whereupon  are  the  foundations  there- 
of fajlened,  or  who  laid  the  corner-Jtone  thereof? 
Hajt  thou  commanded  the  morning  fince  thy  days, 
or  caufed  the  day-fpring  to  know  its  place?  Hajl 
thou  entered  into  the  fprings  of  the  fea,  or  hajl  thou 
nvalked  in  the  fear ch  of  the  depth  ?  Hajl  thou  per- 
ceived the  breadth  of  the  earth  ?  declare,   if  thou 
knowejl    it    all.      Knowejl  thou  the  ordinances  of 
heaven  ?  canfl  thou  fet  the  dominion  thereof  in  the 
earth  ? 

Can  you  eftablifh  notions  for  the  reft  of  man- 
kind about  the  courfe  of  the  ftars,  the  motion  of 
the  earth,  and  the  periodical  flow  of  the  waters  ? 
No  ;  It  is  plain  we  know  little  of  the  matter.  Very 
learned  men  in  former  ages  have  left  behind  them 
thofe  fy ftems  that  we  defpife,  and  we  cannot  de- 
fend our  own  againft  the  fame  ufage  from  pofteri- 
ty.  This  change  of  opinions  is  an  argument 
that  the  thing  itfelf  is  unknown.  Well,  (ball  the 
\vorks  of  Nature  be  clofed,  and  thofe  of  Grace  be 
open?  Are  there  myileries  every  where  in  the 
world,  and  miift  there  be  none  in  religion  ?  Is  the 
wifdon^i  of  God  to  be  more  admired  in  the  ways 
*  he  takes  for  our  temporal  fiibfiftence,  than  it  is  in 
Fcci.xi.  5.  providing  for  us  a  life  and  immortality  ?    Js  thou 

knoweji 


of  Godlinefs.  49 

knowejl  not  what  is  the  way  of  the  Spirit^  nor  how  serm.  4-^ 
the  bones  do  grow  in  the  womb  of  her  that  is  with  pf.  cxxxii. 
child ;  even  fo  thou  knowefl  not  the  works  of  God,    ^4. 
who  maketh  all.     Marvellous  are  his  works,  as  the 
fouls  of  bis  people  know  right   well.     There   are 
riches  of  Glory  in  this  Myjiery, 

The  argument  lies  in  this,  that  if  God  has  laid 
a  defign  of  redemption  for  his  people,  if  he  did 
fend  his  Son  into  our  nature,  if  he  made  him  a 
propitiation  for  us,  if  we  are  accepted  in  him,  and 
fandified  by  him,  thefe  are  things  that  we  mufl 
believe  ;  but  upon  no  other  foundation  than  be- 
caufe  he  has  faid  them.  However,  they  will  al 
ways  continue  to  be  the  deep  things  of  God,  the 
unfearchable  riches  of  Chrifi.  They  are  true  upon 
the  light  of  Revelation  that  brings  them,  but  they 
will  be  myfterious  from  the  matter  of  which  they 
confift  ;  and  it  is  impoflible,  confidering  how  little 
we  know  of  other  things,  that  we  fhould  ever  com- 
prehend all  the  wonders  of  thefe.  God  dwells  in  %  Tim.  vi. 
light  unapproachable,  whom  no  man  has  feen^  nor  ^^' 
can  fee, 

4.  Confider  how  needful  it  is  that  our  under- 
ftandings  do  their  duty  to  God's  wifdom  by  be- 
lieving a  Revelation,  as  well  as  our  wills  be  obe- 
dient to  his  authority  by  complying  with  a  pre- 
cept. We  have  not  attained,  hut  follow  after  y  if  we  Phil,  iii. 
may  apprehend  ;  and  we  count  not  mrfelves  to  have  ^''  *3' 
apprehended. 

He  is  to  be  glorified  in  every  faculty  ;  He  will 
have  the  tribute  of  our  whole  nature.  Every  fa- 
culty was  polluted  in  the  fall,  every  one  of  them 
is  renewed  by  his  grace  \  and  therefore  they  are 
all  to  have  their  proper  fhare  in  a  life  of  duty. 
There  is  as  much  reafon  for  the  faith  of  a  good 
man,  as  there  is  for  his  felf-denial.  What  argu- 
ment is  there  againft  a  Myflery  that  will  not  hold 
as  well  againft  a  command  ?-    X  do  not  now  mean 

Vol,  I,  G  thf? 


50  Great  is  the  Mystery 

sERiVT.4.  ti^e  duties  of  juftice  and  mercy  that  fliould  run 
through  all  our  behaviour  to  men,  or  the  fear  and 
reverence  that  fhould  fill  our  worfhip  to  God  ; 
but  there  are  other  parts  of  obedience  that  every 
Chriftian  knows  to  be  needful :  A  continuance  in 
the  ways  of  God  at  the  expence  of  all  that  is  dear 
to  flefii  and  blood  ;  what  our  Lord  calls  a  taking 
tip  the  crofs  and  follo^ving  him,  without  which  we 
cannot  be  his  difciples.  Sometimes  the  pofitions 
of  intereft  and  confcience  are  fo  malignant  to  one 
another,  that  no  man  canferve  both  God  and  mam' 
nion.  We  are  called  to  forfake  father  and.  mother^ 
and  childre?if  a?id  houfes,  and  lands,  for  the  fake  of 
the  Gofpel.  We  have  it  in  our  choicfe  to  live 
with  fame  and  fulnefs,  to  roll  in  the  preferments 
of  the  world  ;  but  then  this  is  plainly  giving  up 
the  honour  that  comes  from  God  only,  and  put- 
ting far  from  us  everlafting  life.  In  a  word,  things 
are  fometimes  brought  to  that  pafs,  that  he  that 
faves  life  Jhall  lofe  it,  and  he  mufl  lofe  it  who  will 
fuve  it  to  life  eternal. 

Now  thefe  Martyrs  are  inrolled  in  the  records 

Rev.  xii.  of  God,  as  thofe  that  overcame  hy  the  blood  of  the 
^^'  Lamb,  a?id  the  word  of  their  teftimony,  and  they 
loved  not  their  lives  unto  the  death.  Could  not 
they  fay  as  much  againft  this,  as  we  do  againft  My- 
fteries  ?  They  were  not  guided  in  that  fubmiflion 
by  fenfe,  or  by  reafon.  There  was  fomething  in 
their  choice  very  unaccountable  to  a  carnal  mind. 
There  could  be  no  greater  abfurdity  to  human 

■1  Tim.  i.    reafon  than  what  the  Apoflie  faith,  Though  I f offer 

^""         thefe  things  lam  not  aJJjamed.    Every  martyr  might 

have  had  arguments  enough  againft  his  afiiidtions, 

— the  ruin  of  a  family  and  lofs  of  reputation,  health 

Heb.  xi.      or  life ;  but  he  endured,  as  feeing  him  who  is  invifi- 
27'         hie  ;  which  founds  like  a  con  trad  idl  ion  :   They  had 
refpeEl  to  the  recompence  of  reward,  which  was  all 
out  of  fight :  Chrift-  whom  they  loved,  they  had  not 

feen. 


1  Pet.  i.  3. 


of  Godlinefs,  :^i 

feetiy  and  yet  though  they  fa%v  him  not,  believing  in  serm.  4. 
him,  they  rejoiced  with  a  joy  unfpeakable  and  full  of 
glory.  His  will  concerning  them  was  declared  in 
a  ftrange  article  \  but  upon  the  whole,  was  it  not 
right  for  them  thus  to  die  ?  Has  not  this  faith  gi- 
ven the  elders  a  good  report? 

Well,  thefe  were  a  fort  of  pradlical  Myfteries, 
and  (land  upon  the  fame  foundation  with  thofe  that 
are  dodlrinal,    i.  e.   the  Revelation  of  our  God. 
Now,  why  mull  we  facrifice  every  certain  intereft 
in  this  world,  our  fame,  our  eafe,  our  eftates  and 
lives,  to  his  authority,  and  yet  refolve  that  we  will 
make  no  furrenders  to  his  wifdom  ?  We  do  thefe 
things  becaufe  he  is  our  Majter,  and  is  there  no- 
thing owing  to  him  as  our  Teacher  ?  It  is  he  that 
has  put  wifdom  in  the  inward  parts,  and  has  given  jobxxjwifi. 
underjlanding  to  the  heart :  Is  the  will  to  be  all  at    ^^• 
his  fervice,   and  the  underitanding  excufed  from 
duty  I  We  are  faid  to  comprehend  a  love  that  paffes 
knowledge,  and  to  he  filled  with  allihe  fulnefs  of 
God  J  but  the  phrafes  mull  be  expounded  with 
modefly,  becaufe  the  God  who  gives  us  thofe  blef- 
lings  is  able  to  do  exceeding  abundantly  above  what  Eph.  Hi.  18, 
we  can  a/k  or  think,  and  he  adually  does  fo  by  the     ^^>  ^°' 
power  that  works  in  us. 

You  may  run  the  parallel  between  Abraham's 
believing  that  he  fhould  be  the  father  of  many  na- 
tions, and  your  believing  a  doctrine  of  the  Gofpel, 
A  Promife  and  a  Myftery  ;are  equally  above  the 
comprehenfion  of  our  reafcn.  I  will  now  make 
the  fame  comparifon  between  his  obedience  and 
our  faith.  When  he  was  ordered  to  leave  his  fa- 
ther's houfe,  and  go  into  a  country  that  God  would 
tell  him  of,  by  faith  he  obeyed,  and  went  out  not  Heb.  xi.  s. 
knowing  whither  he  went ;  nothing  but  faith  could 
make  him  do  it ;  that  was  the  venturous  principle, 
that  trufted  God,  relied  upon  his  word,  and  was 
iatisfied  in  his  providence.     It  was  certainly  right 

in 


52  Great  is  the  Mystery  , 

^^-^^^-  ■♦• .  in  Abraham  to  do  what  he  did.  Now,  fuppofc 
God  had  told  him  any  thing  that  was  purely  a 
dodrine,  fliould  not  that  have  had  the  fame  ad- 
miflion  into  his  thoughts  that  the  other  had  into 
his  praiflice  ?     This   is  the  language  of  a  behever, 

*  Lord  I   am  univerfally  thine,   my  whole  foul  is 
'  for  thee,  and  let  every  faculty  have  a  fhare  of 

*  the  fervice.     As  my  wiil  regards  thy  command, 

*  my  underftanding  does  the  fame  by  thy  Gofpel  ; 

*  whatever  thou  hall  faid  1  muft  receive,  either  in- 
Eph.  iii.  3.  <  to  my  faith  or  into  my  pradtice.'     By  Revelation 

he  makes  known  to  us'the  Myjiery. 

5.  Confider,  thefe  are  not  Myfteries  of  man*s 
forging.  Do  not  fuppofe  that  in  this  argument  we 
are  ftealing  away  your  reafon,  or  your  liberties, 
$Cor.iv.5.  ^,-,(j  giving  them  up  to  the  controul  of  others."  We 
renounce  thofe  hidden  tJjings  of  di/honejly,  and  hate 
to  walk  in  that  craftinefs.  This  infamous  pradice 
has  made  the  name  of  a  myftery  to  be  abhorred. 

That  monftrous  iniquity  of  the  Papifts,  the  doc- 
trine of  Tranfuhjlantiationy  is  fuch  a  bondage  upon 
human  nature  both  in  foul  and  body,  that  I  fhall 
ever  encourage  the  jealoufy  of  the  world  againft 
human  impofitions,  and  I  long  for  thofe  better 
rimes  when  that  jealoufy  fliall  burn  like  fire,  and 
the  flame  faften  upon  thofe  that  raifed  it ;  when 
either  Priefts  will  teach  nothing  but  by  the  rule, 
or  if  they  do,  that  the  people  will  not  belTeve 
them.  It  is  loading  both  fenfe  and  reafon  with  a 
burden  too  heavy  for  them  to  bear,  when  any  tell 
us,  that  here  is  a  change  without  an  alteration,  or 
a  creation  without  a  God  ;  that  what  we  tafte,  and 
fee,  and  fmell,  and  feel  to  be  Bread,  is  really  Flefti 
and  Blood  ;  that  it  is  both  in  Earth  and  Hea- 
vnw  \  that  it  is  eaten  as  a  Morfel,  and  adored  as  a 
Deity;  that  we  fwallow  what  we  worfliip  ;  that  it 
continues  the  fame,  and  yet  is  changed.  Thefe 
are  contradidions ;  It  is  a  wron§  way  of  addref- 

fmg 


of  Godlinefs,  53 

fing  human  nature :  It  makes  our  reafon  and  fenfes  serm.  4.^ 
pafs  for  nothing  ;  and  it  is  worfe  ftill  to  call  this 
a  Gody  and  to  fuppofe  that  a  certain  formsJ  linner 
in  a  fantaftical  garb,  by  the  muttering  of  four 
words,  has  it  in  his  power  to  work  all  thefe  wonders. 
They  call  it  a  Myftery  indeed,  and  fo  they  may ; 
but  it  is  what  the  Scripture  has  never  given  that 
name  to,  unlefs  it  be  in  difgrace,  when  it  fpeaks 
of  a  Myjtery  of  Iniquity,  that  in  the  laft  times  was 
to  be  celebrated  with  lying  wonders^  and  with  all « Theff.  ii. 
deceiveablenefs  of  unrighteoufiefs  in.  them  that  pe-  ^'  *°' 
rijh.  Now,  this  is  plainly  art  and  man^s  device. 
The  text  they  bring  for  it  out  of  the  Bible,  would 
never  convince  any  one,  if  they  did  not  fortify 
their  interpretations  with  fire  and  faggot;  and  take 
that  way  of  driving  Heretics  out  of  the  world,  that 
they  may  drive  Hypocrites  into  the  Church. 

But  the  dodrines  of  the  Gofpel  are  of  another 
kind.     If  you  do  not  find  them  in  the  Bible,  you 
need  not  be  concerned  about  them.     That  which 
we  preach  is  the  record  that  God  has  given  of  his  i  John  v. 
Son.  We  have  not  followed  cunningly  devifed  fables ;  ^  p°' .  ^^ 
but  have  a  fure  word  of  prophecy  to  which  we  do     19. 
well  to  take  heed.  As  we  are  allowed  of  God  to  be  a  Theflr.  ii. 
put  in  trufl  with  the  Gofpel^  fo  we  fpeak.  '^' 

6.  Thefe  Myfteries  are  not  confined  to  any  party  ♦ 

or  tribe,  but  lie  open  to  the  perufal  of  all.  All  men  Eph,  iii.  9. 
are  to  fee  what  is  the  fellowfhip  of  the  myflery.  If 
Minifters  are  fuppofed  to  underftand  them  better, 
it  is  not  from  any  external  charader,  and  much  lefs 
from  any  ceremony  that  is  aded  upon  them,  or  any 
garb  and  diftinclion  in  thofe  that  do  it.  No  illu- 
mination goes  along  with  human  fingers.  That 
God  who  puts  no  truft  in  the  legs  of  a  man,  has  as 
much  contempt  of  his  hands.  If  thefe  have  a  greater 
knowledge  of  the  doctrine,  it  is  becaufe  God  has 
blefled  their  ftudies.   They  give  attendance  to  read-  pfa.  cxivii, 

ing    ^'^' 


54  Great  is  the  Mystery 

SERM.  4.  ing  dJid  exhortation  ;  they  are  fuppofed  lofearch  the 
Scriptures  daily  ;  and,  above  all,  to  depend  on  the 

s-or.  iii.  s,  light  that  comes  from  above  ;  for  all  their  fiifficien' 
cy  is  of  God^  who  makes,  them  able  Minijlers  of  the 
New  Te/iament. 

The  Revelation  is  as  open  to  you  as  it  is  to  them. 
You  are  to  judge  of  the  dodrincs  they  bring.  If 
they  tcilkof  any  myfteries  that  are  not  to  be  found 
in  the  Bible,  deal  with  them  as  you  would  with  old 
mens  dreams,  and  old  wives  fables.  Chriftianity  is 
no  tecret  lodged  with  a  particular  order.     All  the 

Heb.  viii.  faints  /Z'rf//  knowthe  Lord,  from  the  leaji  to  the great- 
ejt.    Therefore  take  nothing  upon  truft,  but  remem- 

ifa.viii.  ao.  ber;the  place  of  your  laft  appeal,  to  the  Law  and 
to  the  Tejiimony  ;  if  they  fpeak  not  according  to  this 

1  Job.  iv.  I.  rjj^ordy  it  is  becaufe  there  is  no  light  in  them.    Try  the 

Gal.  iTs.  Spirits  whether  they  be  of  God.  If  they  preach  any 
other  gofjjel  than  what  is  revealed,  inftead  of  recei- 
ving  I  heir  blejjing^   you   may  give  in  your  curfe. 

Adisxvii.?.  Search  the  Scriptures  daily,  whether  the  things  be  fo, 
or  not.     So  that 

7.  The  preaching  of  thefe  Myfleries  is  not  fet- 
ting  up  the  tyranny  of  a  priell.  I  hope  I  fhall  ever 
abhor  all  that  as  the  vilell  abufe  of  Chriftianity, 
and  one  of  the  moft  pernicious  crimes  in  our  na- 
ture. I  know  not  any  thing  that  has  done  more 
harm  in  the  world,  than  for  men  to  teach  and  com- 
mand what  they  have  no  ground  for  in  Scripture. 
They  are  the  light  of  the  world,  but  if  the  light  that 
■Ls  in  them  be  darknefs,  how  great  is  that  darknefs  '? 
TJere  the  cafe  is  quite  otheruife.  You  are  not 
cjt^ied  to  believe  thefe  things  becaufe  we  demand 
nor  is  your  faith  to  be  either  paid  with  places, 
.  iragged  on  with  penalties :  You  do  not  believe 
a.  uniarket-price  ;  there  is  no  employment  either 
of  craft  or  force  to  fet  home  the  Myftery  of  God- 
•nefs.  Chrift  iifes  you  as  he  would  have  you  ufed. 
J.JO  not  lay,  here  is  a  fubjedion  of  your  reafon,  or 

any 


of  Godlinefs,  ^^ 

any  hardlhip  offered  to  it.    There  is  the  faireft  pro-  sernj  4. 
pofal  that  man  can  receive,  or  God  can  give  ;  for        " 
his  grace  that  brings  falvatioTiy  has  appeared  to  all  Tit.  xi.  n. 
men.     You  are  bid  to  examine  thefe  doctrines,   to 
do  it  impartially  ;  and  is  there  any  thing  wrong  in 
this  ?  Do  not  fay,  we  are  impofing  upon  you.  Your 
confcience  knows  that  is  falfe.    Our  Go/pel  is  not  o/iTfaef.n.3, 
deceit^  nor  of  uncleannefsy  nor  of  guile. 

If  we  bring  plain  Scripture  for  any  do<5lrine,  re- 
ceive it ;  not  for  our  fakes,  but  becaufe  it  is  the 
word  of  truth,  the  language  of  a  God  that  cannot 
lie ;  and  if  we  do  not,  continue  your  unbelief, 
harden  yourfelves  in  it,  and  refolve  to  be  unmoved. 
But,  can  you  fay  that  we  ply  you  with  human  au- 
thority ?  that  what  we  urge  for  the  Divinity  of 
Chrift,  the  truth  of  his  fatisfa(flion,  the  imputation 
of  his  righteoufnefs,  the  infufion  of  his  grace,  is 
any  of  that  vain  converfation  that  we  have  received  iPct.  i.  1%, 
by  tradition  from  the  fathers  ?  Do  we  pretend  to 
prove  this  as  they  do  the  crofs  in  baptifm,  kneeling 
at  the  facrament,  or  bowing  to  the  call  ?  Are  they 
the  decrees  of  councils,  the  inventions  of  fynods  .'* 
Are  fuch  pitiful  rags  of  authority  all  that  we  have 
to  fay  for  them  ?  No,  We  are  manifejl  to  Gody  and  aCor.  iii.3. 
Itriijl  are  alfo  manifejl  to  your  confciences^  and  there- 
fore ufe  us  ^s  good  Jlewards  of  the  manifold  grace  iCor.  vi,  i, 
of  God  :  It  is  required  of  a  fleward  that  a  man  be  *• 
found  faithful.  Examine  that.,  and  truft  us  no  far- 
ther than  we  prove  every  opinion.  Your  faith  is 
not  owing  to  us,  we  come  to  beg  it  for  our  God, 

I  fhould  now  have  gone  into  the  third  general 
head,  which  is  to  (how  you  the  uffulnefs  of  myfte- 
ries  in  Religion,  or  what  good.  ti:!ey  do  there  j  in 
anfwcr  to  that  queftion.  Why  Vvoujd  God  fuffer  any 
thing  of  this  nature  in  Chriftian i.y  ?  but  I  am  aware 
that  would  fill  up  more  time  than  is  now  left  me; 
I  will  therefore  enter  upon  fomething  that  is  equal 

to 


56  Great  is  the  Mystery 

SERM  4.  to  the  few  minutes  that  remain,  and  that  is  an  Ap- 
'        PLICATION  of  what  you  have  heard. 

Is  it  not  ftrange  that  any  fhould  dilpute,  whether 
Chriftianity  is  myfterious  or  no  ?  The  text  fays  // 
fj,  as  plainly  as  any  thing  can  be  faid,  and  that  it  is 
fo  without  controverfy ;  and  fliall  we  have  a  contro- 
verfy  whether  it  be  fo  or  no  ?  This  is  a  contradic- 
tion to  the  whole  language  of  Scripture,  an  affront 
upon  the  experience  of  God's  people  in  every  age  : 
It  tends  to  the  ruin  of  pradlical  religion,  and  it  in- 
creafes  to  more  and  more  ungodlinefs. 

I.  This  contradicts  the  whole  language  of  Scrip- 
ture, If  there  are  no  rayfteries  in  Chriftianity,  why 
fhould  the  word  be  fo  often  rung  in  our  ears  ?  Why 
does  God  ufe  a  phrafe  that  has  no  meaning,  and 
beftow  a  vain  pomp  upon  his  dodrines,  rather  to 
confound  us  to  than  make  us  wifer  ?  Why  have  weis^, 
any  other  than  words  of  truth  andfobernefsP  When 
X  Cor.  ii.  4,  we  read  of  the  deep  things  of  God,  of  the  wifdom  of 
5-  God  in  a  tnyflery,  and  the  hidden  wifdom  that  was 

ordained  before  the  world  unto  our  glory  j  when  we 
are  told  that  thefe  are  things  that  the  natural  man 
receives  not,  that  they  are  only  fpiritually  difcerned  ; 
that  they  are  hid  from  the  wife  and  prudent  j  that 
they  are  the  unfearchable  riches  of  Chrijt ;  are  all 
thefe  only  great  fwelling  words  of  vanity  ?  founds 
unfilled  ?  or  is  there  a  fenfe  going  along  with  them 
in  proportion  to  the  majefty  which  they  bear  ? 

What  can  we  fuppofe  that  the  great  God  is  talk- 
ing of,  when  he  takes  expreffions  that  are  out  of 
the  way,  and  never  ufed  on  any  other  occafion?  He 
tells  us  of  a  myftery  manifeft  to  the  faints  ;  he  calls 
it  the  riches  of  the  glory  of  this  myjtery  :  He  diredls 
us  to  an  acknowledgment  of  the  myftery,  and  faith, 
that  in  Chrift  are  hid  all  the  treafures  of  wifdom 
and  knowledge.  Is  this  no  more  than  a  flourifn  of 
words  over  a  do(!lrine  that  w^as  plain,  and  might 
have  been  known  without  a  Revelation  ?  How  un- 
worthy 


cf  Godlinefs.  57; 

worthy  is  fuch  a  refledion^  of  his  purity  I  how  uh-  srrm.  4. 
worthy  of  his  goodnefs  !  He  is  not  capable  of  that 
character  in  himfelf,  and  he  has  never  deferved  it 
from  you.     Look  into  your  Bibles  ;  call  things  by 
the  names  that  are  u;iven  them  there.    Stafsd  to  that 
langaa;ge ;  it  will  do,  when  the  froth  and  iaughrer 
of  fools  are  diffolved  and  confounded.    Rememfeer 
who  it  is  that  has  told  you  of  the  fellowpxip  of  the  Epii.m.  9, 
myjlerj^  that  from  the  beginning  of  the  world  has  been     ^°"  . 
hid  in  God;   and  that  to  the  Church  is  made  known 
the  manifold  wifdojn  of  God.     And  if  any  one  tells 
you  otherwife,  the  deci-iionof  the  cafe  is  very  eafy  ;  ' 
Let  God  be  true,,  and  e^uery  man  a  liar.'    He  is  to  he  Uom.  iii,  4. 
jujlified  in  bis  SAYmos,  and  to  overcome  when  he  is 
judgedi  - 

2.  This  opinion,  that  there  are  no  myfteries  in 
religio'n,  is  an  affront  upon  ail  the  experience  of 
God's  pebple  in  every  age.  I  own  as  readily  as  you 
would  have  me,  that  no  thoughts,  no  fenfations  of 
the  good  men  that  have  gone  before  me  ought  to 
be  the  rule  of  my  thinking  and  tafting  :  Faith  and 
feeling  are  perfonal.  But  yet,  fome  regard  fliould 
be  had  to  the  generation  of  God's  children  ;  not 
to  offend  againft  them,  or  to  entertain  a  notion  that 
all  of  them  have  been  in  a  miftake.  We  will  fup- 
pofe  that  fome  of  them  v.7ere  weak,  and  not  able  to 
comprehend  what  you  do,  but  are  all  of  them  fo  ? 
^rt  thou  the  firfi  man  that  was  born,  or  wafi  thou  job  xv.  7^ 
made  before  the  hills  ?  Dojl  thou  rejirain  the  fecret  ^* 
of  God  to  tbyfelfP  ^  Pl^at  knowejl  tl>ou '  that  mjjcrs 
knew  not?       '■     •     '  '- ' 

The  Apoftle  when  he  fpeaks  but  of  one  mrffery 
that  you  find  in  this  chain,  {viz.  preaching  ti- :  '',oi- 
pei  to  the  Geji tiles,)  or  rather  of  a  circumftanct  be- 
longing to  it,  the  cutting  off"  of  the  Jews,  and  their* 
reftoration  again,  he  is  loft  in  the  lubject,  0  the  depth  Rom.  xi, 
of  the  riches ^  both  of  the  w'lfdom  and  knowledge  of  •^•^'  ^'^'^^' 
God  !  How  unfearchahle  are,  his  judgments,  and  his 

Vol.  I,  H  ways 


5?5  Great  is  the  Mystery 

-?'!'^'  ^'  -  '^■^J'-*'  P^J^  finding  out  I  Who  has  known  the  mind  cf 
the  Lordy  or  who  has  been  his  counfellor  ?  For  of 
hitriy  and  to  hwiy  and  through  hiniy  are  all  things. 
What  need  was  there  of  this  excurlion,  if  the  doc- 
trine contained  no  wonder  in  it  ?  Why  fhould  he 
ufe  that  vehemence  of  language,  if  there  was  no 
occafion  for  it  ?  And  as  it  was  with  him,  fo  it  has 
been  with  all  thofe  who  have  obtained  the  like  pre- 
cious faith.  They  have  looked  into  the  Book  of 
God  :  they  have  thought  the  Revelation  fufficient 
for  their  faith,  but  the  matter  of  it  above  their 
reafon.  This  they  have  confefTed,  and  (which  is 
the  beft  way  of  owning  it)  it  has  made  them  ear- 
ned; for  heavenly  directions  ;  they  have  reached  af- 
ter more  light  with  prayer  and  fervour  ;  their  en- 
quiries have  run  out  into  adorations.  This  has  beea 
the  practice  of  thofe  who  walked  humbly  with  their 
Gody  and  were  upright  before  him  in  the  midft  of 
a  crooked  and  perverfe  generation :  With  thefe 
thoughts  they  lived,  and  with  the  comforts  that 
flowed  from  them  they  died.  The  opinion  always 
funk  them  in  their  own  eyes,  made  them  ufeiul  to 
the  world  wbilft  they  knew  it,  and  eafy  to  be  gone 
when  they  were  called  to  leave  it. 

Now,  what  have  we  in  balance  to  their  charac- 
ter in  thofe  who  would  lead  us  alide  from  the  doc- 
trines which  they  taught  and  believed  ?  This  was 
the  profeffion  of  our  fathers,  who  through  faith  and 
patience  do  now  inherit  the  promifes.  Paul  we  know, 
Peter  we  know,  what  they  faid  and  apprehended 
we  can  tell,  but  who  are  thefe,  that  are  for  beating 
all  down  again  ?  What  is  the  language  of  this  new 
opinion  ?  Put  it  with  the  greatell  raodefty  you  can, 
and  it  muft  run  to  this  purpofe  :  *  Alas  I  good  men  1 

*  they  are  miftaken.    There  is  no  my  fiery  in  what 

*  they  admired,  no  truth  in  many  things  which 

*  they  believed.    Their  devotion  upon  thefe  heads 

*  might  all  have  been  fpared  j  the  God  they  ferved 

'  kcpt 


of  Godlinefs,  59 

<  kept  them  in  the  dark  both  living  and  dying,  but  sfrm  4.^ 

*  WE  Tee  into  the  ttrong  delufion,  and  are  deiivered 

*  from  the  enthujiafm  of  former  ages.'  And  who 
are  this  let  of  men,  whom  God  has  taught  at  a  bet- 
ter rate  than  ever  he  did  his  Prophets,  his  martyrs, 
his  humble  faithful  people,  in  the  feveral  ages  of 
the  world  ?  What  is  there  in  them  that  (liows  a 
greater  illumination?  Or,  why  muft,  we,  in  complin 
ment  to  them,  throw  a  ilur  upon  the  cloud  cf  wit-  ' 
nejfes  that  have  gone  before  us  ?  I  do  not  love  to 
make  invidious  comparifons,  and  will  therefore  on- 
ly fay  of  the  one  fort  and  the  other,  *  You  know 

*  the  men  and  their  communications.' 

3.  This  tends  to  the  ruin  of  pradical  religion  : 
When  people  are  corrupted  from  tbefimplicity  of  the 
go/pel,  when  they  lay  afide  the  truth  as  it  is  in  Je- 
fus,  it  is  foretold,  and  it  may  be  obferved,  that  this 
will  increafe  to  more  and  more  ungodlincfs.  And  the  zTim.ij. 
reafon  is  plain  why  it  fliould  do  fo  ;  if  once  there  *^" 
is  a  refufal  to  admit  any  thing  upon  a  divine  teili- 
mony,  it  deftroys  a  confidence  in  God.  If  we  can- 
not truft  his  word  for  a  dodrine,  we  cannot  truft  it 
for  a  promlfe.  It  throws  us  into  ourfelves  ;  we  are 
alienated  from  the  life  of  God^  can  neither  live  to 
him  in  duty,  nor  live  with  him  in  communion, 
through  the  darknefs  that  is  in  us :  This  makes  us 
cajl  off  fear  y  and  rejlrain  prayer  before  him.  Jobxv.  ^. 

Thefe  are  myfteries  of  Godlinefs.  Godlinels  flows 
from  them,  and  is  maintained  by  them.     We  read 
of  fome  viho  fpeak  great  fwelling  words  of  vanity ^  2Pet.ii,  i9, 
and  allure  through  the  lujts  of  the  jiejh  and  much     *** 
luantonnefs^  thofe  who  were  clean  efcaped  from  them 
that  live  in  error :  While  they  promife  them  liberty, 
they  themf elves  are  the  fervants  of  corruption.    Cor- 
ruption brings  error,  and  error  brings  ifj?>^^.     27?^  2  Tim.  iv. 
timejhall  come  that  they  will  not  endure  found  doc-     ^'  ^' 
trine^  hut  after  their  own  lujls  Jhall  heap  to  them- 
fslves  teachers,  having  itching  ears  ;  and  fo  they  Jhall 

b9 


6o  Great  is  the  Mystery 

SERM.  4.^  }jg  turned  away  from  the  truths   and  be  turned  unto 
fabks.     You  will  have  men  drink  and  I'wear,   and 
commit  iniquity  with  greedinefs,   and  in  that  tilth 
be  zealous  againft  the  doftrines  of  the  Gofpel ;  as' 
if  any  charader  was  good  enough  for  thole  that  op- 
pvfe  Chrillianity,  though  we  know  what  manner  of 
perlons  they  Ihould  be  who  viciintain  it.     He  who 
rcfufes  a  nivrtery  becaulc  he  cannot  underlland  it, 
will  be  as  ready  to  llight  a  precept  becaule  he  does 
not  like  it.    And,  indeed,  1  tear  it  is  from  a  hatred 
of  pradical  godlincfs  that  many  run  into  ftrange 
opinions.    It  is  a  lort  of  a  bauble  to  the  conlcience  ; 
fomething  for  it  to  play  with,  and  divert  itlelf  by. 
4.  This  will  increale  to  more  error.     And  there 
are  two  realons  to  be  given  for  it.     Firjl,  The  na- 
tural tendency  of  that  prniciple;  •dnil,fciondly^  The 
judicial  rclentmcnt  otGod.     He  gives  them  up  to 
Pf.ixxxi.     ii'iilk  after  their  own  lujls.    He  leaves  them  toy//oA/f   j 
aThcf.  ii     delufions,  to  vile  affections,  to  a  reprobate  mind;  e-  ] 
II.         ril  men  and  feductrs Jhall'wax  worfe  and  worfe,  de-    ' 
R.m,  I.  %(,.  ^.^ir^jjfj^.  ^j„^j  bein^  deceived.    Therefore,  do  you  ccn- 
aTim.  iii.   tinue  in  the  tbin^{s  that  you  have  learned.     If  once  a 
*-^'  ^^'    perfon  has  any  objection  againll  a  divim-  tellimony, 
he  can  ilick  at  nothing.     He  is  loofe,  and  open  to 
(Z'ery  wind  of  doctrine :  He  is  driven  from  his  an- 
chor \  he  has  no  hold  ;  nothing  to  keep  him  lirm 
and  rteady.    From  rejecting  one  point  of  Scripture, 
Mv   naturally  go  on  to  llrikc  at  tlie  whole   founda- 
tion.    And  when  we  come  that  length,  to  think 
that  God   has  given   us  no  rule   for  our  faith  and 
pradice,  there  is  nothing  ib  fooliih  and  impious  in 
the  religion  of  the  Heathen,  but  we  may  tumble  in 
to  it.    Thefe  are  iome  of  the  confcquences  of  deny 
ing  that  Lhrijlianity  is  nnjlerious. 


S  E  R 


of  Godlinefs,  6 1 


SERMON  V.  J- 

III. XX THAT  is  the  benefit  of  having  Myfte- 
VV  ^i^^  'fi  the  Chrillian  religion  ?  Why  could 
not  our  Lawgiver  have  done  as  others  did,  only- 
laid  before  us  a  fet  of  rules,  and  diftributed  them 
under  the  feveral  heads  of  practice,  without  ever 
engaging  our  faith  in  any  fpeculatior.s  at  all  ? 

I  fuppofe  you  are  no  ftrangers  to  the  objedion 
that  is  formed  upon  this  head,  and  in  how  tri- 
umphant a  manner  iome  perfons  have  talked  it,  as 
if  they  were  fure  of  deftroying  the  foundation  that 
God  has  laid  in  Zion,  and  making  him  a  fecond 
time  to  be  defpifed  of  the  buildersy  whom  infinite 
Wifdom  has  appointed  to  be  the  Head  of  the  cor- 
ner. Uporu<hi5  we  have  had  a  run  againllthe  re- 
ligion of  the  GofpeL  They  have  turned  its  glory 
into  Jbame,  and  taken  occafion  to  laugh  at  it  for 
the  lake  of  thofe  doctrines  that  dittinguiili  it  above 
all  others.  We  have  this  account  from  the  Apoftle, 
that  he  was  called  to  preach  the  urfearchahle  riches  e  i^  i^i  ^ 
of  Cbriji^  to  make  all  men  fee  what  is  the  felloufhip  9. 
of  the  tnyjlery, — the  manifold  ivifdjm  of  God. 

That  Chriilianity  has  delivered  to  us  the  beft 
rules  of  life,  that  all  the  morality  of  the  Heathen 
falls  fnort  of  the  directions  we  meet  with  here, 
that  the  grace  of  God  which  brings  fahation  teaches  -^tx  iLir 
us   to  deny  ungodlinefs  and  isjorldly  lufls^  and  to  live     1:. 
foberly,  rigbteoujly,  and  godly  in  this  prefent  world, 
is  what  we  may  affirm.     And  though  the  proof  of 
it  would  be  a  large   work,  yet  really  it  is  a  very 
eafy  one.     There  needs  no  more,   in  order  to  it, 
than  opening  many  branches  of  duty,  and  com- 
paring what  the  Gofpel   faith  upun  thefe  heads, 

with 
3 


62  Gi'eat  is  the  Mystery 

p^^^-  5-  with  "the  lefTons  of  philofophers.  The  difpenfa- 
tions  they  were  under  arc  faid  to  be  times  of  igno- 
rance^  but  ours  is  a  heavenly  vifion  ;  it  calls  iri^n  to 
repent  and  turn  to  God,  and  do  things  meet  for  re- 
pentance. 

But  then  the  queftion  is,  Why  there  is  any  thing 
more  in  religion  than  commandments  ?  Why,  in  a 
Tit.  y.  4.  life  of  duty,  there  mull  be  a  looking  for  that  hlef- 
fed  hope,  arid  the  glorious  appearing  of  our  great 
God  and  Saviour  r*  and  why  we  ought  to  confider 
him  as  hvixm^ given  himfelf  for  us,  that  he  might 
redeem  us  from  all  iniquity,  and  purify  to  himfelf  a 
peculiar  people  that  are  zealous  of  good:  'works  ? 

in  anlwer  to  this,  I  would  firft  lay  down  my 
affertion,  and  then  maintain  it.  I  do  therefore, 
without  any  recoil  affirm.  That  theMyfteries  which 
God  has  revealed  in  the  Gofpel  are  the  glory  of 
that  difpenfation  :  That  the  rules  of  duty  had 
been  imperfed  without  them :  That  they  are  fuit- 
ed  to  all  the  work  of  grace  in  our  hearts,  and  all 
its  employment  in  our  lives  :  That  we  could  not 
have  known  what  is  good,  in  doing  juflice,  loving 
mercy,  and  walking  humbly  with  our  God,  had 
he  not  iliown  it  to  us  in  this  light.  Thefe  doc-^ 
trines  are  fo  far  from  being  unconcerned  with 
•    practice,  that  the  whole  is  a  Myjtery  of  Godlijiefs, 

How  well  they  are  placed  in  our  religion  you 
will  fee  by  the  following  particulars  :.  i.  We  are 
thus  led  to  an  efteem  for  the  falvation  itfelf  that 
infinite  Wifdom  has  contrived ;  2,  We  have  the 
beft  arguments  for  our  duty,  from  the  incarnation, 
fatisfaclion  and  refurredlion  of  Jefus  Chrift  :  3.  We 
have  the  nobleft  example  of  all  pradical  ho- 
linefs  from  God's  being  manifeft  in  the  flefh  : 
4.  We  are  inclined  and  encouraged  to  the  duty 
of  prayer,  by  this  new  and  living  way  thatis  con- 
fecrated  for  us  :  5.  We  have  the  grcateft  hopes  of 
fucceeding  in  the  whole  courfe  of  our  duty,  from 

the 


of  Godltnefs,  63 

the  method  of  redemption  that  is  now  eftablifhed  :  srrm.  5.  ^ 
6.  We  have  the  principles  of  all  pradlical  religion 
enlarged  and  refrelhed  by  the  Myfteries  that  are 
laid  before  us :  7.  We  are  made  low  in  our  own. 
eyes,  becaufe  of  the  ignorance  that  is  in  us :  8.  We 
fee  the  neceffity~  of  depending  upon  the  Spirit 
for  illumination  :  9.  Vv'e  are  taught  a  greater  va- 
lue for  the  revelation  God  has  given  of  himfelf  , 
and,  10.  It  draws  out  our  delires  after  heaven, 
where,  thofe  things  are  no  longer  to  be  known 
through  a  glafs  darkly,  but  in  God's  own  light  we 
fhall  fee  their  light. 

Of  this  advantage  are  the  Myfteries  of  Godlinefs. 
Without  them  thefe  noble  ends  could  not  have 
been  anfwered.  The  beft  rules  of  life  muft  have 
loft  their  delign,  and  lain  wafte  in  the  Book  of 
God.     We   have  *  the  knowledge  of  falvation  by 

*  the  reraiffion  of  fins,  through  the  tender  mercy  Luke  i.  77, 

*  of  our  God  ;  the  day-fpring  that  vilits  us  from     75, 79- 

*  on  high,  gives  light  to  thofe  that  lit  in  darknefs, 

*  and  guides  their  feet  into  the  way  of  peace.* 
When  the  law  is  ejlahli/hed  by  faith,  it  gets  a  firm-  Rom.iu. 
nefs  and  an  influence  that  it  could  never  have  had    ^^' 
any  other  way. 

I.  By  the  Myfteries  of  the  Gofpel  we  are  led  to 
an  efteem  for  the  falvation  itfelf  that  God  has  gi- 
ven us,  becaufe  thus  we  fee  it  was  the  contrivance 
of  infinite  Wifdom.     Th^  faith  of  God's  ele5l,  and  Tit.  i.  2, 3* 
the  acknowledging  of  the  myjtery  which  is  after 
godltnefs,  are   in  hope  of  eternal  life,  which   God 
has  manifefled  through  the  preaching  that  is  com." 
mitted  to  his  minifters.     There  is  more  of  the  di- 
vine love  to  be  admired  in  the  fecond  covenant 
than  in  the  firft.     Adam's  religion,   as  far  as  we 
know  it,  was,  That  the  man  who  does  thofe  things  Rom.  c  $. 
fhall  live  by  them.     And  in  that  difpenfation  he 
was  to  adore  the  goodnefs  of  his  Maker,  who  fuf- 
fered  himfelf  to  be  fought  unto,  and  vilited  by  the 
t\'ork  of  his  own  hands. 

But 


64  Great  is  the  Mystery 

SERM.  s.       But  the  recovery  of  this  happinefs  when  it  was 

^"^  loft,  is  a  thing  more  out  of  the  way.  There  is  a 
compafs  to  be  taken  in  the  contrivance.  The  law 
was  incUided  in  a  fliort  revelation.  Obey  God's 
authority,  and  thou  fhalt  hav€  his  favour  ;  there 
was  no  more  for  God  to  do  than  to  make  known 
his  will.  But  when  juftice  had  been  provoked, 
and  goodnefs  abufed,  in  order  to  give  mercy  a  new 
courfe  for  its  glory,  there  are  methods  to  be  found 
out,  oppolitions  removed,  an  incenfed  nature  muft 
be  reconciled,  a  polluted  one  retiored.    And-there- 

Tit.  iii.  4,  fore  when  the  love  and  kindnefs  of  God  towards 
^'  '  man  now  appears,  it  looks  otherwife  than  it  did  in 
Paradife.  The  Revelation  brings  along  with  it 
more  beneficence,  in  that  it  is  not  by  works  of  righte- 
ovfnefs  that  we  have  done,  but  according  to  his  mer- 
cy that  he  fa'ves  usj  by  wajhing  of  regeneration^  and 
the  renewing  of  the  Holy  Ghojl.  Here  is  pains  to 
be  taken  :  Here  is  a  change  to  be  wrought :  This 
work  he  Jheds  on  us  abundantly  through  Jef us  Chriji 
our  Saviour, 

Our  firfl;  parents, would  have  valued  any  mani- 
feftation  that  God  made  of  himfelf  to  them.  When: 
they  heard  his  voice  in  the  cool  of  the  day,  it 
might  have  "cheered  their  fouls,  though  they  had 
done  nothing  to  lofe  his  favour.  But  what  is  this 
to  the  difcoveries  that  are  now  fent  among  a  loft 

ff.  viii.  4.  race  I  What  is  man,  fince  the  fall,  that  God  is 
mindful  of  him,  and  the  fon  of  man  that  he  now 
vijits  him!  The  falvation  that  we  fhould  have  de- 
ferved  in  Paradife,  muft  have  been  paid  in  as  the 
wages  of  duty  ;  but  to  be  laved  by  the  manifefta- 
tion  of  a  God  in  the  Flefli,  by  his  bringing  in  an 
everlafling  righteoufnefs  ;  to  be  made  happy  at  his 
expence  as  a  High  Prieft,  and  by  his  virtue  as  a 
King  ;  thefe  are   new   endearments  to  the  favour. 

Bom.  X.  4.  ChriJI  is  the  end  of  the  law  for  rightepufnefs  to 
every  one  that  believes.    It  reprefents  our  happinefs 

as 


of  Godlinefs,  6c 

as  boiight  with  a  price  ;  we  inuft  value  it,  not  only  serm.  5. 
for  what  it  is  worth,  but  for  what  it  aduaily  coft,  '  '  ' 
the  precious  blood  of  the  Son  of  God,  as  a  lamb  ^^tt.i.x<i. 
without  hlemijh,  and  without  fpot. 

When  our  baviour  t  lis  the  perfon  who  was  wil- 
ling to  ju/iify  himfelf  This  do  and  thou  /halt  live, 
he  docs  not  only  put  him  upon  a  thingimpoffible, 
but  in  that  icheme  he  hides  the  glory  of  Divine 
mercy.  Could  we  do  that  by  which  we  may  live, 
there  would  be  little  room  to  admire  the  goodnefs 
of  God,  and  much  lei's  to  adore  his  wifdom.  Sal- 
vation had  come  cheap  ;  we  had  made  it  ourfelves : 
But  when  we  are  told,  in  order  to  it,  there  is  an 
old  guilt  to  be  done  away,  and  a  new  nature  to  be 
implanted,  it  fhows  that  an  infinite  Mind  muft 
have  been  at  work  about  it. 

The  word  of  reconciliation,  that  he  has  commit- 
ted to  us  is,   That  God  is  in  Chriji  Jefus  reconciling  2  Cor.  v. 
the  world  unto  himfelf   not  imputing  their  trefpajfes     ^^' 
to  the?n.     This  is  a  great  deal  more  than  he  needed 
to  have  faid  to  Adam.     There  was  then   nothing 
but  a  continuing  the  communion  in  which  he  was 
placed  at  firil :  But  now,  here  \s,,firjl,  ^reconciling 
us  to  himfelf     And  theretbre,  fecondly.  He  would 
have  bieifed  our  firft  parents  without  a  Mediator, 
ufed  them  as  he  did  the  angels ;  they  might  have 
come  at  once  to  his  throne  ;  but  now  there  is  a 
middle  Perfon  between  God  and  man,  it  is  in  Chrifi 
Jefus  that   he  reconciles   them.     And   how  is  it  ? 
but,  thirdly.  In   a  way  that  our  fivft  parents  had 
no  occafion    for,   and   that  is,  by  not  imputing  their 
trefpajfes  to  them  :  They  wanted  no  pardon.     But 
we   are   to  be   conlidered  as  innocent,  though  we 
are  guilty  ;  and  as  not  doing  the  many  things  rhat 
we  have  done.     Now,  by  what  method,  or  uoon 
what   foundation   does   he  pronounce   thof'e  to  be 
righteous  whom  -he  kiK)ws  to  be  iinful  ?    Fourthly, 
He  makes  him  to  he  Jin  for  us,  who  knew  no  Jin,  thut 
V^oL.  I,  I  we 


66  Great  is  the  Mystery 

^^^'"^iJl*  "^^  ^'^^i'  '^^  ^nade  the  righteoufnefs  of  God  in  him. 
So  that  here  is  a  new  way  to  happinefs,  which 
would  never  have  been  known,  had  our  nature 
continued  in  its  primitive  purity. 

O  I  what  a  falvation  is  this,  that  comes  from 
foraething  elfe  befides  the  equity  of  the  Legillator  I 
What  a  Friend  is  our  God,  who  would  not  only 
have  rewarded  the  righteoufnefs  of  our  works,  but 
has  employed  hirafelf  upon  a  fcherae  that  imputes 

Eph.  ii.  14.  to  us  righteoufnefs  without  works  !  we  who  were 
afar  of  are  made  nigh  hy  the  blood  of  Chrifi,for  he 

I  Tim.  i.  I.  is  our  peace.     He  is  our  hope.     Our  way  is  through 

Hch.x.  20.  the  vail,  that  is,   his  fiejh.     Is   not  this  a  faithful 

ii'a.  lii,  9,  faying,  and  worthy  oj  all  acceptation  ?  Sing  aloud, 
^°'  ye  wafle  places  of  the  earth,  the  Lord  has  comforted 
his  people,  and  made  hare  his  holy  arm.  Look  upon 
your  happinefs  as  a  thing  projected  by  infinite 
Wifdom.  Declare  the  decree.  It  is  the  purpofe 
that  he  purpofed  in  himfef.  You  now  lay  hold  on 
eternal  life,  which  God  that  cannot  lie  promifed  he- 
fore  the  world  began.  See  your  portion  in  heaven, 
not  as  a  thing  that  grew  out  of  your  duties,  as  the 
fruit  of  an  imperfed:  religion  here,  but  as  a  con- 
trivance that  was  laid  in  one  eternity,  and  ihall  be 
performed  in  another.     Your  holincfs  is  not  the 

aTheff.  ii.  root  of  the  fchemc,  but  one  of  the  branches.    God 

^^'         has  from  the  beginning  chef  en  us  to  falvation  thtough 

fauHification  of  the  Spirit,   and  belief  of  the  truth. 

This  the  Anoltle   admires,  though  he  lived  a  long 

GhI.  ;.  15,  while  before  he  felt  the  dclign,  lohen  it  pleafed  God 
who  feparated  him  f;om  his  viother'' s  womb  to  reveal 
his  Son   in   him.     He  has   chofen  bis  people  to  be 

Jam,  ii.  5.  yicjj  in  faith ^  and  heirs  of  the  kingdom  that  he  pro- 
7m fed  to  thofe  that  love  him.  ' 

2.  We  have  the  bed   arguments   for  our  duty 
from  the  incarnation,  fatisfadion   and  refurredlion 
of  Jefus  Chrift.     God  has  appointed  us  to  obtain 
filiation  by  Jefus  Chrifl,  who  died  for  us,  that  whe- 
ther 
2 


XVI. 


of  Godlinefs,  67 

ther  we  wake  or  Jleep,  wejhould  live  together  ivith  serm.  5. 
him.  Thefe  are  things  people  object  againft.  A  " 
God  manifeft  in  the  flelh  is  called  nonfsnfe  ;  an 
innocent  perfon's  fufFering  for  the  guilty  is  an  un- 
jultice  ;  and  a  dead  man's  rifing  again  is  an  impof- 
libility.  I  anfwer,  upon  their  principles,  that  if 
thefe  things  had  been  told  us  by  any  other  than 
God  himfelf,  we  might  have  joined  with  them  in 
a  determined  infidelity.  We  could  never  have 
believed  any  of  them  upon  lefs  than  a  Divine  evi- 
dence. Thefe  Myileries  would  have  borne  all  the 
hard,  names  that  they  give  them,  if  we  had  re- 
ceived them  any  other  way  than  by  the  revelation 
of  a  God  that  cannot  lie.  •  But,  if  they  are  true, 
as  every  thing  that  He  fays  mull  be,  do  but  fee 
what  good  they  do  to  the  practical  part  of  religion. 

We  are  ejlahlijhed  by  this  Go/pel,  and  the  preach-  Rom. 
ing  of  J  ejus  Cbrijl,  and  the  revelation  of  the  myjlery^     ^s.  26 
which  is  made  manifeft  to  all  nations  for  the  obedi- 
ence of  faith.     They  that  talk  fo  much  of  morality, 
can,  in  no  (lories,  give  us  thbfe  examples  of  it  that 
we   have   in  the  Bible.     What  ads  of  jiiftice  and 
mercy  do   we  find   in  the  lives   of  the   Apollles  ! 
They  could  truly  fay,  with  an  appeal  to  the  whole 
world,  VVe  have  wronged  no  man,  w>e  have  defraud- 
ed  no  man.     But  befides  that,  what  pains  did  they 
take  !    What  dangers  did  they  run,  in  diffuling 
the  Gofpel  I    and  why  was  all  this?     Could  they 
not  have  made  as  great  a  figure  without  it  ?   Yes  ; 
but  it  is  evident  they  were  friends   to  the  world, 
enlarged  with   pity  to   their   whole    nature  ;  and 
therefore  carried  about  with  them  what  they  thought 
was  the  way  for  mankind  to  be  happy.    What  was 
it  that  put  them  upon  this,  but  one  of  the  myfte- 
ries   that  are  recorded  in  my  text  ?     T^he  love  o/^^Cor.v, 
Chrifl  conjlrains  us,  becaiifewe  thus  judge,   that  if 
one  died  for  all,  then  zvere  all  dead  ;  and  that  he 
died,  that  they  that  live  fhould  not  live  to  themfelves, 

but 


68 


Great  is  the  Mystery 


axinyti. 


SE^^  5-  but  t9  him  that  died  for  them  and  rofe  again.  You 
fee  here  how  they  argue  from  the  (lory  of  a  bavi- 
our  in  its  feveral  branches. 

The  firft  principle  is,  that  Chrifl  loved  them. 
And  the  very  thoughts  of  that  threw  them  into  a 
fort  of  convuliion  ;  they  are  drawn  and  conftrain- 
ed  by  it,  to  make  all  their  lives  a  tribute  to  him  : 
This  was  not  a  fpirit  of  enthuliafm,  or  a  fanati- 
cal vapour,  but  what  they  deduced  in  a  vein  of 
cool  and  genuine  reafoning  :  We  thus  judge,  that 
if  one  died  for  ally  then  were  all  dead.  This  love 
of  his  (hows  them  what  they  were  in  themlelves, 
impotent,  unhappy  ;  under  a  (cntence,  and  pre- 
paring for  an  execution.  What  a  re^ch  of  mercy 
■was  this  I  He  died  that  they  who  live  JJjould  not 
live  to  themjel'bes  ;  the  argument  is  very  good,  for 
they  did  not  live  hy  themlelves ;  without  him  they 
had  not  lived  at  all ;  hut  to  Him  that  died  for  them 
to  deferve  their  duty,  and  rofe  again  to  employ  it. 

What  is  there  like  this  in  any  other  colledion  of 
precepts?  How  fhould  we  have  had  this  fire  of 
the  altar,  thefe  principles  of  zeal  to  our  duty,  if 
religion  had  contained  none  of  the  Myfteries  that 
are  here  mentioned?  All  our  holinefs  is  thrown 
into  this  fort  of  language,  We  are  baptifed  into 
Chrifl  Jtfus,  baptifed  into  his  death  ;  we  are  buried 
with  him  by  baptifm  into  death ;  and  as  Cbriji 
was  raifed  up  from  the  dead  hy  the  glory  of  the  Fa- 
ther,  fo  we  are  to  walk  in  newnefs  of  Ufe.  Our 
old  man  is  crucified  with  him,  that  the  body  of  fin 
may  be  defiroyed.  The  meaning  of  all  thefe  phrafes 
we  have  afterwards  :  Sin  JJjall  not  have  dominion 
over  you  ;  and  the  reafon  why  it  fhall  not  is,  becaufe 
you  are  not  under  the  law,  but  under  grace.  .  Sup- 
pofe  God  had  told  us  all  that  he  has  now  faid  a- 
bout  our  obedience,  and  given  14s  none  of  thefe 
arguments,  what  would  the  confequence  of  tiiat 
l^ave  been  ?  only  making  this  world  to  be  one  of 
the  outer-rooms  of  hell,  where  a  fet  of  creatures 

lived. 


Rom.  vi 
4.6. 


of  Godlhiefs,  69 

lived,  who  were  taught  indeed,  but  not  perfuaded.  serm.  5.^ 
Whereas  the"  great  work  of  grace   is  not  only  to        ^ 
make  us  a  knowing,  but  a  willing  people  in  the  pia.  ex.  3. 
day  of  his  power.     Religion  indeed  has  always  been 
a  tribute  to  Him  that  made  us     He  has  made  us  and 
not  we  ourfelves,  is  an  univerfal  argument ;  but  we 
find  from  all  experience  that  it  will  not  do.     It  is 
not  the  conmon  charader  of  our  nature  that  the 
Apoftle  lays  down.     No  man  of  us  lives  to  himfelf  Rom.  xiv, 
and  no   man  dies  to  himfelf.     It  is  what  every  one     '^'  ^'  ^" 
ought  to  fay,  that  if  we  live^  we  live  unto  the  Lord, 
But  how  comes  it  to  be  fo  with  them  in  fad  ? 
They  know,  that  to  this  end  Chri/l  both  died  and 
rofe  again  and  revived^   that  he  might  be  the  Lord 
both  of  dead  and  living. 

3.   We  have  the  nobleft  example  of  all  pradi- 
cal  holinefs  from  God's  being  manifeft  in  the  Flefli. 
As  he  taught  the  law  without  the  darknefs  in  which 
others  had   involved   it,  fo   he   ftiowed  it  without 
any  corruption   in  his  life.     He  did  no  fin^   neither  \  Pet.  ii, 
was  guile  found  in  his  mouth.     Hence  he  ftands  as     ^^' 
the  great  Pattern  ;  be  you  followers  of  7ne,  faith  the  i  Cor.xi.r. 
.Apoltle,  as  I  am  of  Chrijl :    Now,  this   had   never 
been,  if  he   had  not  come  down  into  the  Flefli, 
and  dwelt  amonglt  us. 

We  are  bid  to  be  followers  of  him  as  dear  chil-  Eph.  v.  i, 
dren.     The   Scripture  has  all  along,  in  the  feveral  ■ 
parts  of  duty,  direded  us  hither.     Thus  when  we 
are  called  to  humility,  it  is  in  the  brighteft  view  of 
that  grace  and  pradice  ;  let  the  fime  mind  be  in  you  phii.  h.  5, 
that  was  in  Chrifl  Jefus,   who   being  in  the  form  of    ^'  7- 
God^  and  thought  it  no  robbery  to  be  equal  with  God,  > 

took  on  him  the  form  of  a  fervant.  As  an  evidence 
of  this  principle  we  are  to  be  patient,  and  to  endure 
the  diforders  of  thofe  to  whom  the  grace  of  God 
has  been  more  fparing.  We  that  are  flrong  are  to  Rem. 
hear  the  infirmities  of  the  -weak,  and  not  to  pleafe  ^'  3* 
(,'Ur fives.    Why  fo  ?  Becaufe  Chrifl  pleafed  not  him- 


XV. 


70  Great  is  the  Mystery 

SERM.  s-^  fglf^     Xhis  is  what  he  argued  in  his  own  perfon, 

Let  him  that  will  he  great  among  you,  be  the  fervant 

of  all,  even  as  the  Son  of  Man  came  not  to  be  mini- 

flred  unto,   but  to  minijler  :  lam  among  you  as  one 

thatfrves.     Thus,   when  we  are  employed  about 

that  neceffary  work  of  forgiving  injuries,  whether 

there  are  reafons  for  it  in  nature,  1  (hall  not  now 

examine,  but  I  am  very  fure  the  beft  of  them  muft 

Col.  m.  iz,  |jg  fetched  from  Revelation.    We  put  on,  as  the  eled 

of  God,  holy  and  beloved,  bowels  of  mercy,  humble- 

nefs  of  mind,  meehiefs  and  long -fuffering,  forbearing 

one  another^  and  forgiving  one  another,  even  as  God 

has  for  Chrijfs  fake  forgiven  you.     When  we  are 

exhorted  to  a  gentle,  eafy,  quiet  carriage,  we  learn 

Mat.xi.29.  jj-  Qf  Him  who  is  meek  and  lowly ^  and  fo  find  rejl 

to  our  fouls.    Our  charity  to  thofe  in  trouble,  looks 

tCor.  viii.  to  Him  as  the  great  example:  Te  know  the  grace 

''  of  our  Lord  Jefus  Chrijl,   that  though  he  was  rich, 

yet  for  your  fakes  he  became  poor,  that  ye  through  his 

poverty  may  be  made  rich.    If  he  our  Lord  and  Ma- 

fler  wafJjed  their  feet,  they  ought  to  wafh  one  ano- 

joh.  xiii.     thers.     He  has  given  an  example,  and  weJJjould  do 

14,15, 16.  ^^j.  jj^  fj^j  done ;  and  how  llrong  is  the  motive  }  The 

fervant  is  not  greater  than  his  lord,  nor  he  that  is 

fent,  greater  than  he  that  fent  him. 

Do  not  fay  thefe  rules  were  fufficient  without  ex- 
amples ;  that  is  talking  againft  all  the  experience 
Heb.  xii.  I,  of  our  uature.     It  is  not  in  vain  that  we  are  com- 
^'  ^       P^S^^*-  about  with  a  great  chud  of  witnejfes,  but  we 
ci;>3^w^1ff  look  off  from  them,  or  rather  look  up  above  them, 
to   Jefus  the  author  and  finifier  of  our  faith  :  We 
conjider  him  who  endured  the  contradiclion  offinners 
againft  himfelf,  left  we  he  iveary.  and  faint  in  our 
minds.    Our  religion  is  formed  in  limilitude  to  him  ; 
Heb.  ii.  II.  both  he  thatfauBifies,  and  they  that  are  fanctified  are 
all  of  one,  ivherefore  he  is  not  ajhamed  to  call  them 
brethren  :  And  it  is  praclifed  in  walking  after  him ; 
joh.  xii.  z6.  j|j^  any  manferve  me,  let  him  follovu  me,  and  where 


of  Godlinefs,  71 

I  anif  there  JhaJl  my  fervant  be.     There  is  a  peace  serm.  5.  ^ 

that  flows  into  us,   not  only  from  our  keeping  the  '      ' 

diredions,  but  agreeing  with  the  example  that  is 

fet  before  us  :   Herein  we  have  boldnefs  in  the  day  1J0h.iv.17. 

of  judgment,  that  as  he  was,fo  we  are  in  the  world. 

What  would  have  become  of  all  this,  if  God  was 

not  nianifeft  in  the  Flefli  ? 

4.  We  are  in  particular  inclined  and  encouraged 
to  the  duty  of  prayer,  by  this  new  and  living  w^j  Heb. x.  ao. 
that  is  coiifecratedfor  lis  through  the  vail,  that  is  to 
fay,  his  Flefh.     This   is  the  main  employment  of 
religion,   and  whatever  helps  it  on  niuft  be  of  the 
greateft  value  to  our  character  and  our  peace.  We 
will  fuppofe  that  in  all  nations  there  are  fome  cry- 
ing to  him  that  made  them.     They  feel  after  him,  Aas  xvii. 
if  haply  they  may  find  him,  for  he  is  not  far  from  any     "^"i- 
one  of  us.    Prayer  is  a  confeffion  of  fin,  a  begging 
for  pardon,  and  any  other  mercy  that  we  want,  and  a 
gratitude  for  thofe  that  we  either  have  or  hope  for. 
But  how  heavily  would  this  work  have  gone  on,  if 
there  had  been  none  of  thefe  Myfteries  in  religion? 

In  what  manner  mult  you  have  conftiTed  your 
fins,  if  God  himfelf  had  not  given  you  boldnefs  to  Heb. x.  19. 
enter  into  the  holiejl  of  all  by  the  blood  of  Jefus  ? 
~  What  is  the  difference  between  the  bowlings  of 
confcienee  here,  and  thofe  in  hell,  if  there  is  no 
regard  to  pardoning  love  ?    It  is  upon  this  ground 
that  he  is  faithful  and  jufi  to  forgive  us  our  fins,  and  ^  M-  i.  5. 
clcanfe  us  from  all  unrighteoujnefs.     We  can  only 
fay  this  from  a  belief  that  there  is  a  blood  of  fprink-  Heb.xii.  24, 
Jing,  fbeaking  better  things  than  the  blood  of  Abel, 

It  is  true,  we  may  tell  God  our  wants,  but  what 
hope  have  we  of  being  fupplied  ?  Strip  the  duty 
of  prayer  of  all  its  relation  to  the  dodrines  of  the 
Gofpel,  and  you  take  away  its  arguments.  The  law  Kebvii.  19, 
made  nothing  perfect,  but  the  bringing  in  of  a  better 
hope  did,  by  the  which  we  draiv  nigh  u?ito  God.  It 
is  becaufe  Jefus ^  the  great  Shepherd  of  thefijeep,  is  iv.  14.  i* 

imffed 


72  Great  is  the  Mystery 

sEKM.s-  paffed  into  the  heavens,  that  we  come  boldly  to  the 
throne  of  grace,  in  hope  of  obtaining  mercy  and  find- 

iieb.  X.  21,  ing  grace  to  help  in  every  time  of  need.    We  have  an 

*^*         High  Priejl  over  the  houfe  of  God,   and  therefore 

draw  near  iviih  a  true  heart,  and  a  full  affurcince 

joh.  xiv.  6.  of  faith.  There  is  ao  coming  to  the  Father  but  by 
Him  who  is  the  way,  the  truth,  and  the  life.  Prayer 
had'  been   a   heartlefs  and  helplefs  work,  it  it  was 

Eph.  iii.i2.  not  for  this  provilion  :  But  now  %ve  have  boldnefs 
of  accefs  with  confidence,  through  the  faith  of  him. 

I  Joh.  ii.  I.  If  any  man  fin,  we  have  an  Advocate  with  the  Fa- 
ther, Jefus  Chrifl  the  righteous. 

5.  We  have  the  bed  hope  of  fucceeding  in  the 
whole  work  of  oar  duty,  from  the  redemption  that 
is  now  eftablilhed.     The  ground  of  all  religion  is 

Rom.  ii.  7.  laid  in  this,  that  they  who  by  a  patient  continuance 
in  well  doing,  feek  for  honour,  glory  and  immortality ^ 

Joh.  V.  29.  fhali  have  eternal  life  :  Fhat  they  who  do  good  /hall 
.  come  to  the  refurrection  of  life,  and  they  that  do  evil, 
to  the  refurredion  of  damnation.  But  from  whence 
have  you  any  encouragement  this  way,  it'  you  throw 
out  the  promifes  of  the  Golpel,  and  the  Myfteries 
upon  which  they  are  founded  ? 

Suppofe  I  Wc(s  to  argue  with  a  polite  Heathen, 
and  aili  him.  Why  he  does  fo  much  good  in  the 
world  ?  he  will  anfwer,  It  is  in  hopes  of  a'  Future 
reward.  Well,  but  how  does  he  know  this  ?  1  lake 
it  for  granted,  he  will  argue  from  God's  juflice  ; 
that  he  renders  to  every  inan  according  to  his  works. 
Thus  far  it  is  very  well,  but  the  main  difficulty  is 
yet  to  come.  He  cannot  out  find  himfelf  a  finner, 
there  is  a  great  de^l  of  his  duty  th<it  he  has  not 
done;  and  if  the  jullice  of  God  rewards- what  is 
good,  it  mud  lay  him  under  an  equal  neceffiry  to- 
punilh  what  is-  bad.  If  indeed  I  were  pure  and 
fporlefs.  I  migt  lijt  up  my  face  before  him,  but  as  it 
is  not  i<i,  what  is  to  become  of  me  now  ? 

To 


ff  Godlinefs.  73 

To  fay  that  God  will  pardon,  is  really  talking  at  ^^'-  s-. 
random,  out  of  the  Gofpel ;  that  he  will  do  fo  is 
true,  but  that  is  more  than  either  they  or  any  one  elfe 
can  know  without  a  revelation.  If  a  prieft  lliould 
aflure  them  that  their  works  deferve  eternal  life, 
yet  he  leaves  an  awakened  confcience  uneafy,  if  he 
cannot  tell  them  what  becomes  of  their  7?«j-. 

Now,  it  is  from  the  fatisfadion  made  by  Chrifl:, 
that  we  fee  how  our  happinefs  coniifts  with  all  the 
glory  of  God  :  That  if  we  confefs  our  fins,  he  is 
faithful  and  juft  to  forgive  us.  In  this  difpenfation 
there  is  no  room  for  defpair  from  the  greatnefs,  the 
multitude,  and  aggravation  of  our  iniquities.  If 
our  fins  be  as  fear  let  ^  they  fi  all  be  white  as  Jnow  ;  ifa.i.  i8. 
if  they  be  red  like  crirnfon,  they  Jh all  be  as  wool. 
Our  God  will  not  only  have  mercy,  but  abundantly  -~\y.  ^, 
pardon.  The  Heathen  religion,  in  the  loolefl:  way 
of  teaching  it,  fuppofed  a  merit  in  their  good  works, 
to  deferve  a  reward  for  themfelves,  and  a  pardon 
for  their  vices.  But  this  would  only  give  hope  to 
the  beft  among  them.  There  is  nothing  in  their 
way  of  thinkmg  like  falvation  to  the  chief  offinners. 
That  we  mufl:  know  from  the  Gofpel,  that  with  our  Pr.cxxx.7, 
God  is  plenteous  redemption ^  and  hejhall  redeem  If- 
raelfrom  all  his  iniquities. 

6.  By  thefe  Myfteries  the  principles  of  all  prac- 
tical religion  are  enlarged  and  encouraged.  It  is 
in  a  meditation  upon  thefe  that  wajlir  up  the  grace 
of  God  that  is  in  us.  We  are  therefore fiedfa/t,  un-  i  Cor.xv, 
moveable,  and  always  abounding  in  the  work  of  Gody  ^  ' 
as  we  know  that  our  labour  is  not  in  vain  in  the  Lord. 
The  Apofile  argues  this  from  the  refurredion  of 
the  dead,  in  a  very  long  chapter.  From  hence  he 
concludes  that  we  ought  to  h^fleady  in  the  ways 
of  God  ;  nay,  to  abound  in  them,  to  do  every  thing 
better,  be  daily  throwing  more  life  and  virtue  into 
all  our  duties.  And  thub  wt-  find  it  is  in  fad.  We 
grow  languid  and  dull,  when  our  thoughts  with- 

Vol.  1.  K.  draw 


74  Great  is  the  Mystery 

draw  themfelves  from  the  great  dodrines  of  Chri- 
ftianity.  When  Peter  had  mentioned  the  fuffe rings 
of  Cbrijl  and  the  glory  that  Jhotild  follow,  he  fays  in 
this  view,  We  vtwx'^gird  up  the  loins  of  our  minds,  and 
befober  and  hope  until  the  end.  It  is  an  allufion  ei- 
ther to  travellers  or  racers,  that  put  themfelves  in- 
to a  pofture  for  all  the  length  of  their  journey,  or 
all  the  toil  of  their  courfe  ;  and  in  that  we  are  not 
only  doing  our  duty,  but  we  wait  for  the  grace  that 
is  to  be  brought  to  us  at  the  revelation  of  Jefus  Chrifl: 
Either  the  revelation  we  fhall  have  of  him,  or  the 

"^^  revelation  we  fhall  have  by  him :  Either  the  grace 

that  he  fhews  in  himfelf,  or  the  grace  that  he  brings 
to  his  people. 

7.  We  are  by  this  means  kept  low  in  our  own 
eyes ;  as  we  find  there  are  things  above  the  reach 
of  nature,  and  beyond  the  comprehenfion  of  faith. 
There  is  nothing  we  are  apt  tobe  more  proud  of  than 
our  knowledge.  Vain  man  would  be  wife.  We  had 
rather  be  diftinguifhed  by  what  we  know,  than  by 
what  we  do.  This  was  the  primitive  wickednefs 
of  our  nature.  Our  firfl  parents  wanted  nothing 
to  make  them  more  holy,  that  was  not  their  temp- 
tation ;  but  theyy^ie;  the  tree  was  defirable  to  make 
one  wife. 

Ecci.iii.  18.     Now  God  makes  it  manifefl  to  thefons  of  men,  they 

jCor.  i.  i^,fee  that  themfelves  are  beajis.  He  dejtroys  the  wif 
^^' "'  dom  of  the  wife,  and  brings  to  nought  the  underfland- 
ing  of  the  prudent :  And  in  the  work  of  redemption 
we  may  fay,  Where  is  the  wife,  where  is  the  fcribe, 
where  is  the  difputer  of  this  world  ?  Has  not  God 
'niadefooliflj  the  wifdom  of  this  world?  For,  after 
that  in  the  wifdom  of  God,  the  world  through  wif- 
dom knew  not  God,  (either  their  wifdom  was  infuf- 
ficient  or  oppofite  to  that  knowledge),  it  pie  a  fed  God 
by  the  fooliffjnefs  of  preaching  to  fave  them  that  be- 

iCar.  iii.    Ueve.     The  wifdom  of  this  world  is  foolijfjuefs  with 
'*•        Cad. 

It 


of  Godlinefs,  75 

It  is  eafy  to  fee  what  would  have  been  the  effed  s^^^m.  5.  ^ 
of  having  no  Myfteries  in  religion.  We  may  ima- 
gine that,  from  the  temper  of  the  men  who  fay  there 
are  none.  For  the  preaching  of  the  crofs  is  to  them 
that  perijl)  foolijhnefs.  The  fcorn  which  they  pour 
out  upon  others,  the  cruel  mockings  which  they  deal 
abroad  among  the  people  of  God,  againil  the  faith 
once  delivered  to  the  faints,  is  an  argument  that  the 
religion  they  defpife  was  contrived  on  purpofe  to 
hide  pride  from  man.  To  thofe  that  look  aright  in- 
to it,  it  does  fo.  If  a  perfon  talk  in  a  diminutive 
way  of  the  mighty  ocean,  and,  becaufe  he  has  ne- 
ver feen  it,  imagine  it  was  only  like  a  large  river, 
but  that  he  could  ealily  conceive  where  it  begun, 
and  where  it  ended  ;  the  beft  way  w^ould  be  to  fend 
him  to  fea,  and  when  he  has  been  fome  time  v.7ith- 
out  light  of  land,  he  will  learn  to  think  and  fpeak 
after  another  manner.  Juft  fo  it  is  here  ;  what  a 
linner  knows  nothing  at  all  of,  he  can  eafily  explain ; 
but  when  the  grace  of  God  gives  him  the  know- 
ledge of  the  truth,  with  that  he  finds  his  own  ig- 
norance :  The  further  he  goes  the  deeper  it  is. 
Like  the  bow  of  the  Iky  that  we  imagine  touches 
the  hill  where  it  clofes  the  light,  but  when  we  come 
there,  it  is  as  far  off  as  before.  We  cannot  fuppofe 
ourfelves  to  have  apprehended^  hut  this  one  thing  we  Phii.in.  13. 
do^  forget  what  is  behind^  and  reach  to  thofe  things 
that  are  before. 

8.  This  lliews  us  the  neceffity  of  depending  up- 
on the  Spirit  for  illumination,  as  well  as  upon  Chrift 
for  acceptance.  We  fliould  never  enquire  after  this 
light,  if  there  were  not  deep  things  of  God,  But  this 
makes  it  the  continual  employment  of  a  Chriftian 
to  call  in  difcoveries  from  above,  that  he  may  ap-  iCor.  Ji. 
prehend  that  for  which  he  is  apprehended  of  Chrifl  ^^^ 
Jefus.  We  receive  not  the  fpirit  of  the  world,  but 
the  Spirit  which  is  of  God,  that  we  may  know  the 
things  that  are  freely  given  to  us  of  God.  This  is 
the  great  bleffin  g,  for  which  the  Apoftle  ceafed  not 

to 


^6  Great  is  the  Mystery 

SER!^-  5-  to  make  mention  in  his  prayers,  That  the  God  of  our 
Lord  Jefus  Chr'ifi  might  give  them  the  Spirit  of  wif- 
dom  and  revelation  in  the  knowledge  of  him.  For 
this  caufe  he  bowed  his  knees  to  the  Father  of  our 
Lord  Jefus,  that  he  "would  granty  according  to  the 
riches  of  his  glory ^  that  they  might  comprehend  with 
all  faintSy  what  is  the  breadth  and  length  and  depth 
and  height. 

9.  This  teaches  a  greater  value  for  the  revelation 
God  has  made  of  himielf.  The  Bible  contains 
indeed  the  plaineft  rules  of  duty,  for  which  we  ad- 
mire it  ;  but  there  alfo  we  have  the  IVifdom  of  God 
in  a  Myjlery.  And  if  thefe  are  things  that  wq 
know  but  in  part,  how  much  fliould  we  have  been 
in  the  dark,  had  God  faid  nothing  at  all  about 
them  ?  It  is  a  low  jeft,  when  we  are  laughed  at  for 
admirmg  what  we  do  not  underftand,  and  the  retor- 
tion is  but  juft  upon  the  people  that  make  it,  that 
if  this  is  their  principle,  we  may  conclude  it  is 
very  little  that  they  admire.  For  our  parts,  we 
read  and  adore,  we  fee  but  through  a  glafs  darkly  ; 
and  we  may  fay  to  one  ot  them  as  tlihu  did  to  a 
jobxxxvii.  wifer  man,  Hearken  unto  thiSy  0  Job,  Jtand  flill 
\^'^^'  and  confider  the  wondrous  works  of  God:  Dojl 
thou  know  when  .God  difpofed  themy  and  caufed  the 
light  of  his  cloud  tojbine  ? — Teach  us  what  wejhall 
fay  to  himy  for  we  cannot  order  our  fpeech  by  rtafon 
of  darknefs. 

10.  This  draws  out  our  defires  towards  heaven  ; 

without  which  there  can  be  neither  the  purity  nor 

the  coiiifort  of  religion.     We  long   to  be   where 

the  veil  is  taken  off  from  the  objedt,  and  the   fet- 

jCor.xiii.  ^^""^  ^"^o^  the  faculty.      We  know  in  party  and  prO' 

9, 10.  \^.phefy  in  party  but  when  that  which  is  perfect  is  come^ 

t'jat  which  is  in  part  Jball  he  done  away  ;  now  we 

ijohniii.  fee  through  a  glafs  darkly,  but  then  face  to  face.     It 

*•  does  not  appear  what  we  Jhall  bCy  but  when  he  Jhall 

appear^  wefhall  be  like  him,  for  we  Jball  fee  him  as 

be  is. 

BE  R- 


of  Godlinefs*  77 

SERMON  VI.  J-s 

BESIDES  the  title  of  Myftery  that  is  given  to 
the  Chriftian  Religion,  there  are  two  words 
more  in  this  verfe  :  i/?,  That  it  is  a  great  Myftery  : 
idly^  That  it  is  io  without  controverfy.  Thefe  are 
what  I  fhall  now  enquire  into,  as  they  lead  us  to 
farther  views  of  that  dodr  ne  which  God  has  made 
to  be  the  glory  of  the  beft  difpenfation  that  ever 
his  people  came  under  :  The  report  we  have  of 
Him  who  has  appeared  to  aholijh  death,  and  bring  aTim. ,-, 
life  and  immortality  to  light  by  the  GofpeL  '°' 

(i.)  When  the  Apoftle  calls  this  a  great  My- 
Jlery^  I  fuppofe  he  does  it  in  a  way  of  pre-eminence 
to  wh^t  is  contained  in  other  religions,  more  efpe- 
ciaily  thefe  two : 

jFYr/?,  The  myfteries  of  the  Heathen.  Thefe 
made  a  mighty  npife  in  the  world.  In  particular  the 
Eleulinian  Myfteries,  which  were  taught  at  Ephe- 
fus.  To  thefe  no  perfons  were  admitted  till  they 
had  been  trained  up  five  or  feven  years  in  a  way  of 
preparation  for  them.  They  were  fo  highly  e- 
fteemed,  that  the  Emperor  Adrian  went  twice  in- 
to thofe  parts  to  be  acquainted  with  them,  upon 
which  1  cannot  but  have  a  fufpicion  of  their  being 
changed.  Thefe  were  then  accounted  the  beft  en- 
tertainments of  religion,  and  yet  they  who  were 
brought  into  the  fecret  muft  never  open  their 
mouths  about  them,  but  only  make  their  boaft  of 
privileges  that  to  all  others  were  unknown. 

Secondly  There  were  myfteries  in  the  Jewijh  re- 
ligion.    God  made  his  wonderful  works  to  be  re-  pr  cxi,  4. 
pembered*     They  thought  of  his  loving  kindnefs  in    xiviii.  9. 

the 


-^g  Great  I J  the  Myjlery 

SERM.  6    the  m'ldjl  of  his  temple,  and  he  was  terrible  out  of 

Piai.lxviii.  '^'•f  holv phces.  Their s  wtts  the  glory,  which  com- 
35-  prehended  the  Pillar  of  Cloud  and  Fire  that  fe- 
"*"■  '*■  ■  cured  iheir  marches  through  the  wildernefs  ;  and 
the  great  appearance  that  was  both  the  guard  and 
the  ornament  ot"  their  temple. — Timothy,  to  whom 
this  epillle  was  dirtded,  had  an  opportunity  of 
hearing   much  about  both  thefe  forts  of  myfteries. 

A«fbxvi.i.  for  as  his  father  was  a  Greek,  aiid  himfelf  uncir- 
cumcifed  for  many  years,  fo  he  could  be  no  Gran- 
ger to  thofe  things  of  which  the  Gentiles  always 
boalled.  And,  on  the  other  hand,  as  his  grand- 
mother and  mother  were  ferious  people,  and  from 

«Tiin.  i.  5.  ^  child  had  brought  him  up  in  the  knouvltdge  of  the 

iii.  15.  Scriptures,  fo  he  was  taught  to  admire  ail  the  true 

mylteries  in  which  God  had  revealed  himfelf  to 
the  Jews.  Well,  the  Apoftle  tells  him,  that  here 
was  a  Myftery  greater  than  what  the  one  pretend- 
ed to,  and  what  the  other  really  contained. 

I.  As  to  the  mylleries  they  made  fuch  a  noife 
of  in  their  temple  at  Ephefus,  they  are  all  outdone 
by  our  Gofpel,  upon  thefe  four  accounts  ;  that  our 
myllcries  are  learned  all  at  once,  they  refer  us  to 
oar  greatelt  happinefs,  they  come  from  God  him- 
felf, and  they  are  diti'ufed  over  the  whole  world. 

(j.)  'I'he  Myllery  of  Godlmefs  is  in  this  refpecfl 
greater  than  any  among  the  Heathen,  in  that  we 
iearn  it  at  once.  Here  are  no  years  thrown  away 
in  a  tedious  preparation.  The  Gofpel  is  not  ac- 
quainted with  thofe  wretched  arts  of  keeping  peo- 
ple in  ignorance,  as  an  introdudion  to  future 
knowledge.     No,   no  ;    the  entrance  of  the  word 

Job. »i.  45. «y»i'^J  light;  It  breaks  in  at  once.  The  people  are 
all  tuiight  of  God,  and  every  one  that  hears  and 

tTct.1  It),  learns  of  the  Father  comes  to  Chrijl.     This  fure 

word  of  prophefy,  to  which  we  do  well  to  take  heed, 

Jbines  as  a  light  in  a  dark  phice.    All  was  confulion 

before. 


cfGodlinefs*  79 

before,  but  that  is  done  away  ;  the  darknefs  is  pqfl,  serm.  6.^ 
and  the  true  light  now  Jhines.     We  all  with  open  j^o^y^n, 
facey  beholding  as  in  a  glafs  the  glory  of  the  Lord^  ^  Cor.  Ui. 
are  changed  into  the  fame  image,  from  glory  to  glory. 
They  Jhall  not  teach  every  man  his  neighbour^  and  Heb.  viii. 
every  man  his  brother ^  faying^  Know  the  Lord  ;  for     »»• 
theyJJjall  all  know  me,  from  the  leaji  to  the  greatejl. 
The  fathers  have  known  him  from  the  beginning,  the  ,  j^i,,  a. 
little  children  have  known  the  Father.     This  is  our     u- 
firft  benefit  by  the  miniftry  of  the  Gofpel.     It  is 
appointed  to  open  our  eyes,  and  turn  us  from  dark-  ^as  xxvi. 
nefs  to  light.  »s. 

There  is  no  keeping  of  people  in  a  preparatory 
dulnefs.  That  is  plainly  the  trick  of  covetous  men. 
And  wo  to  thofe  who  take  away  the  key  of  know-  Luk.  xujs. 
ledge.  The  proceedings  of  Divine  Grace  are  more 
generous ;  fo  that  if  the  Epheiians  boafted  what 
Myfteries  they  had  put  themfelves  into  the  way  of 
learning,  and  that  in  the  fpace  of  a  few  years  they 
could  know  the  great  fecrets  of  religion  that  were 
revealed  no  where  elfe  but  in  their  temple,  Timo- 
thy had  it  in  his  power  to  demolilh  all  that  confi- 
dence. He  might  tell  them,  that  Chriiiianity  had 
its  Myfteries,  which  we  come  to  know,  without  all 
that  laborious  fearch,  or  running  a  vain  round  for 
many  years.  The  leaJi  in  the  kingdom  of  God  was 
acquainted,  the  firft  moment  of  his  converfion, 
with  a  great  deal  more  than  they  could  pretend  to. 
We  have  the  true  Light  that  lighteth  every  man  that  John  i.  ?. 
comes  into  the  world. 

(2.)  This  Myftery  is  about  matters  of  more  im- 
portance to  our  final  happinefs.  This  is  life  eter-  —  x^Ii.  3. 
mil,  to  know  the  only  true  God,  and  Jefus  Chrifl 
w'lom  he  has  fent.  Here  we  learn,  what  all  the 
liberality  of  the  Gentile  priefthood  neither  could 
nor  would  have  told  us,  that  there  is  a  way  of  re- 
demptijn  which  brings  glory  to  God  in  the  highefl^Lvk  \L  14. 
on  earth  peace^  and  re\  eakd  a  good  will  towards 

merit 


8o  Great  //  the  Myjlery 

^^^^  ^' .  men.  Here  is  a  dodrine  fitted  to  the  tortures  of 
an  awakened  confcience,  and  all  the  entanglement 
of  a  guilty  nature.  Here  we  are  led  to  admire 
what  God  has  done  to  make  us  happy,  with  a  glo- 
ry to  his  juftice  as  well  as  his  mercy. 

They  could  never  know  God's  love  to  mankind, 
whilft  they  were  ftrangers  to  him  as  mamfejt  in  the 
Flejh.  This  is  a  nobler  fort  of  evidence  of  his 
regard  to  human  nature,  than  we  can  have  in  all 

Joh.  iii.  i5.  the  bounties  of  creation  and  providence.  God  fo 
loved  the  world,  that  he  gave  his  only  begotten  Son 
into  the  worlds  that  whofoever  believes  in  himjhould 
not  perijh  hut  have  everlajling  life.  How  could 
they  imagine  any  repairs  to  the  injuries  of  a  bro- 
ken law  without  a  fatisfa6lion  ?  And  this  they 
could  never  apprehend,  had  not  He  who  was  mani- 
feft  in   the  Flefli  hQG.T\  jujlijied  in  the  Spirit.     Our 

Rom.  iii.     redemption   is  i?i  Chrijt  Jefus,  whom  God  has  Jet 

24,25, 25. y^Q^^^  ^0  be  a  propitiation  through  faith  in  his  bloody 
to  declare  his  righteoufiefs  for  the  remiffion  of  Jins 
that  are  pnft,  that  he  might  be  jujl,  and  the  jiijtijier 
of  him  that  believes  in  Jefus.  They  muft  be  Gran- 
gers to  all  this  till  Chrift  Jefus  \v?iS  preached  unto 
the  Gentiles^  and  believed  on  in  the  world.  Nor 
could  they  know  where  to  reft  their  confidence; 
what  mighty  arm  was  able  to  bear  the  faith  of  a 
foul :  But  we  know  in  whom  we  have  believed^  and 
that  he  can  fave  to  the  uttennojl,  becaufe  he  was 
received  up  into  glory.  What  fignifies  it  to  have  a 
company  of  feciets  and  rarities,  that  make  us  nei- 
ther better  in  our  pradice,  nor  ealier  in  our  ex- 
pectations ?  You  fee,  the  wonders  of  the  Chriftian 
Religion  are  no  vain  things  becaufe  they  are  your 
lije.  They  begin  the  life  that  is  now  your  prin- 
ciple, they  open  and  affure  the  life  that  will  be 
your  portion. 

(3.)  Thefe  Myfteries  were  given  us  by  God  him- 
felf.     The  long  time  that  the  Heathen  religion 

would 


of  Godlifiefs,        -  8l 

would  keep  us  waiting,  and  the  new  fet  of  doc-  se^R-M.  6. ^ 
trines  that  were  to  be  learned   every  feven  years, 
had  in  it  all  the  appearance  of  artifice:    It  looks 
as  like  priertcraft  as  any  thing  in  the  world   could 
do.     But  God  is  the  Rockj  his  work  is  perfect^  a  Deu.  xxxil. 
God  of  truth  and  without  iniquity^  jujl  and  right  is     ^' 
h€»     There  are  none  of  thefe  frauds  in  the  dif- 
coveries,  to  leave  us  uncertain  about  the  author. 

The   prophets  of  old   were  not  only  moved  by 
the  Holy  Ghojty  but  the  hand  of  God  came   upon 
them  in   fuch  ways  that  others  knew  it  yN-A^from 
the  Lord.     The  poor  of  the  flock  that  waited  upon  Zee.  xl  n. 
Zechariah  knew  it  was  the  word  of  the  Lord,    The 
hand  of  the  Lord  God  fell  upon  Ezekiel  as  he  fat 
ill  his  houle,  and  the  elders  of  Judah  fat  before  him.  Eick.  viii. 
In  the  New  Teftament  the  great  Preacher  was  our     ^• 
blelfed  Saviour.     His  enemies  knew  that  he  was  a  John  Hi. «. 
teacher  come  from  God,  becaufe  no  man  could  do  thofe 
things  thxit  he  did  except  God  was  with  him.     And 
as  he  began  io  preach  the  great  falvationy  fo  this  *^^^-  "•  3- 
was  afterwards  confirmed  to  us  by  them  that  heard 
him.     Nor  do  we  depend  only  upon  their  veracity, 
but  God  himfelf  bare  them  witnefs  with  divers  figns 
and  wonders y  and  gifts  of  the  Holy  Ghofi^  according 
to  his  own  will.     They  that  received  the  word,  re-  *  Thefl:.  ij. 
ceived  it  not  as  the  word  of  men,  but  as  it  is  in  truth     ^^' 
the  zvord  of  God,  which  effectually  'worketh  alfo  in 
them  that  believe. 

I  doubt  not,  but  the  priefts  among  the  Heathea 
would  tell  their  pupils,  that  all  the  difcoveries 
they  made  came  from  heaven.  Juft  as  fome  do 
now,  whojplainly  promote  the  Gentile  religion  un- 
der the  Ghriftian  name,  and  are  not  alhamed  to 
abufe  the  world  with  ridiculous  ftories,  of  faints 
and  angels  appearing,  nay,  of  the  Virgin  Mary's 
fhewing  herfelf  to  the  heroes  of  the  little  fadlions 
among  them  ;  intruding  into  things  which  they  have 
not  fee n,  vainly  puffed  up  in  their  fiejbly  minds.  We 
I    VojL.  I.  L  ma/ 


$2     -  G'P.'E.kT  isthe  Myjfery 

SERM.  ff.  niay  confront  thefe  fables^   as  we  fhould  do  thofe 

^""^  or  the  Heathen,  that  it  is  unworthy  of  the  fpirits 
oj  jujl  men  viade  perfeB,  to  come  ftrolling  trom 
heaven  to  eaith  upon  thofe  childilh  errands.     For 

^cc\.\x  s,  the  dead  kriAjW  not  anything,  neither  ha'ue  they  any 
more  a  t  eivard,  for  the  memory  of  them  is  forgotten  ; 
aljo  theiy  love  and  their  hatred  and  their  envy  is 
now  perijhed  ;  neither  have  they  any  more  a  portion 
for  ever  in  any  thing  that  is  done  under  the  fun. 

Rev.  xiv.     Thev  that  die  in  the  Lord  do  reft  from  their  labours. 
^3  The  Revelation  that  God  has  given  us,  is  worthy 

ijoh.v.  10  of  himfelf.  It  is  the  record  about  his  Sjh,  Jt  iets 
his  own  perfedions  in  the  belt  light  for  our  efteem 

aCor.  iv  6  „ijd  worfliip.  We  never  fee  the  gloiy  of  God  fo 
well  as  in  the  perfon  of  Jefus  Chrifl.  This  is  the 
greattji  thiiig  that  ever  he  did,  as  well  as  the  beft 
and  kindert  This  was  more  than  making  the 
woild,  and  fhows  us  his  power,  wifdom,  and  good- 
nels,  moving  in  a  nol)ler  delign.  When  he  fepa- 
rated  the  hght  from  the  darknefs,  the  waters  from 
the  earth,  appointed  time  to  make  the  firft  divilion, 

Pen. i.31.  and  a  firmament  the  fecond,  he  looked  on  what  he 
had  done^  and  it  was  all  very  good.  But  the  par- 
titions tliat  he  makes  between  light  and  darknefs 
in  the  redemption  of  mankind,  are  more  augufl 
and  durable.  Here  light  and  darknefs  do  not 
fiicceed  and  roll  atter  one  another  as  they  do  iti 
our  world,  but  are  dillributed  into  proper  flates 
and  regions.     For  his  enem-ies,  there  is  a  continual 

Rev  xxi.     horror  of  darknefs,  and    for  thole   that  are   faved,- 

*•'*         there  is  an  inheritance  with  the  faints  in  lights  where 

their  fnn  Jh all  no  more  .go  down  ;  for  there  is  no 

night  there^  but  the  glory  of  the  Lord  doth  lighten 

the  place,  and  the  Lamb  is  the  light  thereof 

(4.)  Thefe  Myrteries  are  to  be  diftufed  and  made 
known.     1  he  obligation  to  keep  all  fecret  which 
they  learned   at  the  temple  of  Kphefus,  was  cruel-  ' 
to  the   world,  and  could  have  no  other  inlluence 

than 


of  Godlinefs,  S3 

than  to  bloat  up  with  pride  and  vanity  the  people  serm.  6.^ 
that  had  them.    Thus  they  were  rendered  ufelefs  to        ' 
the  creation,  and  only  cumbered  the  ground  where 
they  lived. 

But   is  Chriftianity  fuch   a  vain  peculiar?  No  ; 
al!  t!iey  who  have  learned  the   things  of  God.   are 
to  let  their  light  Jhine  before  men,     "1  hey  mull  hrAd  Mat.  v.  k?. 
forth  the  word  of  life  ;  they  are  to  be   hlamelefs  ^^'^'^'^'"i-St 
and  harmlefs  as  the  fans   of  God  without   rebuke, 
Jhining  as  lights  in  the  world      Thw%  we   read  of 
adorning  the  Gofpel  of  God  our  Saviour  in  all  things.  Tit,  w.  9. 
The  whole  body  of  Chriftians   are  a  royal  priejl-  iPet.  li.  9- 
hood^  a  peculiar  people,  to  ffjow  fjrth  the  prafs  of 
bim  who  has  called  them  out  of  d  irknefs  into  a  niar- 
vellous  light.     It  is  both  their  duty  and  inclination 
to  call  others   into  the  grace  wherein  rhey  Itand. 
In  this  temper  Chrift  is  a  pattern  to  them,   /  have  Pf.  xi.  10. 
not  hid  thy  righteoufnefs   within   my  heart,  I  have 
ni)t  concealed  thy  faitbfubiefs  and  thy  truth. 

Thus  niay  the  Myfteries  of  Godlinefs  be  called 
Great,  in  oi>po!ition  to  the  vain  pretenfions  of  the 
Heathen.  What  they  boafted  of  was  a  needlefs  toil, 
and  very  oft  a  grand  impertinence.  There  were 
all  the  fufpicions  of  its  being  the  artifice  of  thofe 
that  told  it,  and  it  left  the  people  who  received  it 
as  ufelefs  to  the  world  as  it  found  them.  Whereas 
the  Myllery  of  Godlinefs  is  great  from  the  prcfent 
benefit  that  we  have  by  it;  from  the  relation  that 
it  bears  to  our  whole  felicity  both  in  eurth  and 
heaven  ;  from  the  characters  of  a  divine  original 
that  are  upon  it ;  and  from  the  diffufion  that  it  is 
to  have  abroad. 

2.  There  were  undeniable  Myfteries  among  the 
Jews;     God  dealt  with  them  as   he  had  not  done 
with  any  other  nation.     They  were   called  to   re-  pf,  cxivii. 
member  the  mt^rvellous  things  that  he  had  wrought^  __^°* 
the  wonders  and  the  judgments  of  his  mouth.     This      '''''  ^'   "- 
was  the  peculiar  duty  of  the  feed  of  Abraham  his 

fervant, 


§4  Great  is  the  Myjlery 

SERM.  6.  fervant^  and  the  children  of  Jacob  his  ehofen  :  And 
yet  in  regard  to  theit  we  may  fay,  Great  is  the 
Myjlery  of  Godlinefs.  There  is  a  diftinftion  that 
God  himfelf  has  given  between  the  wonders  of  the 
New  Teftament  and  thole  of  the  Old  :  They  are 
more  continuing,  they  refer  us  to  themfelves,  they 
come  in  a  nobler  way,  and  are  attended  with  a 
greater  influence. 

(i.)  Our  Myfteries  are  diftinguiflied  from  thofe 

that  God   gave  to  the  Jews,  by  their  eontrnuance. 

Hcb.  ix.  9.  Theirs  were  only  fo  m^iuyjt^nsfor  the  time prefent ' 

- —  xi.      Ours,  as  the  Apoftle  faith,   are  not  of  this  taber" 

nacle.     The  very  Temple  itfelf  is  called  by  that 

name,  to  Ihew  that  it  was  to  be  taktn  down  :  So 

that  all  the   wonders  of  the  place  within  the  vail, 

of  the  mercy-feat  upon  the  ark,  and   the   Cheru- 

bims  of  glory  (hading   it  with  their  wings,   were 

limited.     The  time  would  come  when  the  Church 

of  God  {hould  have  nothing  further  to  learn  by 

Gal.  iii.  24.  them.    .The  law  was  but  our  fcJwolmafler  to  lead 

^5-  us  to  Chrijty  and  therefore   we  are  now  no  longer 

lleb.  ix.  12,  under  a  fchoolmajler.    But  Chrift  is  eorae,  an  High- 
^^'  Friefl  of  good  things  to  come,  by  a  greater  and  more 

perfect  tabernacle,  that  is  to  fayy  not  of  this  building  ; 
and  not  by  the  bhod  of  bulls  and  goats,  which  had 
only  a  temporary  ufe,  and  a  temporary  lignifica- 
tion,  but  by  his  own  blood  he  has  entered  into  the 
holieji  of  ally  having  obtained  eternal  redemption 
for  us. 

The  High-Prieft's  going  into  the  holy  place 
once  ayear^  with  the  blood  of  others,  was  a  proper 
emblem  of  the  way  in  which  the  atonement  was 
made,  by  an  Officer  of  God's  own  appointing,  and 
in  a  method  that  (bowed  his  latisfaclion  :  But 
now  the  fenfe  of  fuch  a  ceremony  is  all  over  :  If 
it  was  to  be  repeated  again,  we  could  not  under- 
ftand  it.  Whereas  the  thing  lignificd  carries  in  it 
su  eternal  propriety,  that  Chrijl  having  fujfered  for 

the 


ef  Godlinefs,  85 

thejins  of  viany^  fliould  go,  not  into  the  holy  places  serm.  6.^ 
made  'With  hands,  which  are  the  figures  of  the  truCy  Heb.ix.  34' 
hut  into  heaven  itfelf  there  to  appear  in  the  pre  fence 

of  God  for  us.     Here  men  die  that  receive  tithes  ^ "»».*■■ 

but  there  He  receives  them  of  whom  it  is  witneffed 

that  be  lives.     He  is  made  not  after  the  law  of  a •  *^' 

carnal  commandment,  but  after  the  power  of  an  end- 

lefs  life.     The  Law  makes  men  Priefls  that  have  in-  ~ -'* 

firmity,  but  the  IVord  of  the  Oath  that  is  fince  the 
Law,  makes  the  Son,  who  is  perfedted  for  evermore.  rtri>.Hcj' 
He  has   obtained  a  more  excellent  minijlry,  by  how  ^.i^^f. 
much  he  is  the  Mediator  of  a  better  covenant,  which  cha.  via.  ^, 
was  eflahlijhed  upon  better  promifes  :   For  if  that     ''   '  *^' 
firfl  covenant  had  been  faultlefs,  there  Jhould  have 
been  found  no  place  for  the  fecond  ;  for  finding  fault 
with  them,  he  faith,  Behold  the  days  come  when  I 
will  make  a  new  covenant.     In  that  he  faith  a  new 
covenant,  he  hath  made  the  firfi  old :    Now,  that 
which  decays  and  waxes  old,  is  ready  to  vani/h  away. 
(2.)  Our  Myileries  refer  us  to  themfelves.   The 
Jews'   had  a  refped  to  fomething  elfe.     Though 
God  had  appointed  thofe  ceremonial  atonements 
and  purification&,  yet  that  maxim  muft  have  been 
always  true,  that  it  is  not  pojjible  the  blood  of  bulls  Heb.  k.  4> 
and  of  goats  Jhould  take  away  fin.     What  propor- 
tion is  therebetween  the  fin  of  man  and  the  blood 
of  a  brute  ?    And  much  lefs  can  a  facrifice  be  a 
fuitable  offering  to  the  juftice  of  Him  who  is  a 
Spirit,  and  will  be  worfhipped  in   fpirit  and  in 
truth.     But,  as  we  are  told  the  law  had  a  Jhadow 
of  good  things  to  come,  it  Hill  carried  on  the  thc-ugbts 
and  expedations  of  the   people   to  a   better  hope. 
Their  temple  was  a  glorious  high  throne,  as  it  was  jer.  xva. 
a  figure  of  the  body  of  Chrift,    in  which   all  the    '^'« 
fulnefs  of  the  Godhead  was  to  dwell.  Iheir  Mercy- 
Seat  above  the   ark,  was  a  type  of  our  Throne  of     ■ 
Grace.     Their  High-Prlell,  who  had  been  called 
of  God,   v;as  covered  with  an  ephod,  had  a  fair 

mitre 


85 


Great  is  the  Myjlery 


SERM  s.  mitre  upon  his  head,  and  a  breaflplate  with  the 
names  of  the  children  of  Ifrael  upon   his   heart. 

Pf.xiv.  8»  This  was  a  figure  of  Chrift  Jefus,  all  whofe  gar- 
ments do  f me II  with  myrrh,  aloes,  and  cajjia,  out  of 
the  ivory  palaces,  whereby  they  have  made  him  glad. 
Their  Ikcrifices  were  typical  of  his  Death,  and  the 
Righteoufncfs  that  he  fhould  bring  in  ;  their  Je- 
rufalem,  of  our  heaven.  And  without  fuch  a  re- 
ference as  this,  all  their  worfhip  had  been  in  vain. 
Hence  the  Apoftle  fpeaks  with  a  contempt  of  thofe 
things  that  had  once  a  divine  inftitution,  partly 
becaufe  their  ufe  was  then  over,  and  partly  be- 
caufe  they  had   never  any   other  than  a  relative 

Hcb.  xi  I.  goodnefs.     Thus   he  calls  it  a  worldly  fanSiuary^ 

vcr.  10.  and  the  worlhip  there,  weak  and  beggarly  elements^ 
and  carnal  ordinances  impofed  upon  them  till  the 
time  of  the  reformation. 

Now  the  Myfteries  of  Chriftianity  never  carry  us 
beyond  themfelves.  We  reft  in  the  great  Redemp- 
tion itfelf,  that  God  fhould  be  manifeft  in  the  Flefh, 
and  juftified  in  the  Spirit :  There  is  no  going  any 
farther  :  Thefe  are  the  very  thing:*  that  feed  our 

A(fts  xxvi.  faith,  and  extend  our  hope.  This  was  the  hope  of  the 
^)  7-      promife  made  of  God  unto  the  Fathers,  unto  which 
the  Twehe  Tribes  earnejlly  ferving  God  day  and 
tiight  hoped  to  come. 

(3.)  Our  Myfteries  come  in  a  nobler  way,  in  a 
method  more  agreeable  to"  the  lofty  nature  of  a  ra- 
\  .  tional  foul.  God  treats  us  nov\',  in  the  New  Tefta- 
ment,  more  like  fpiritual  beings,  than  he  ufed  to 
do  his  ancient  people.  We  have  nothing  fo  grofs 
as  what  the  Apoftle  calls  bv  the  name  of  carnal  or- 
dinances,  and  the  rudiments  of  the  world.  Their 
building  of  a  temple  was  ;in  emblem  of  the  incar- 
nation, their  oft'ering  facrifices,  of  the  great  Atone- 
ment. And  thus  were  their  minds  inftrudled  a- 
bout  the  method  of  God's  reftoring  man  to  himfelf. 
But  now  he  has  ftruck  off  all  thefe  carnal  convey- 
ances 


of  Godlinefs,^      '  Z*j 

ances  from  the  dodlrine,  and  made  it  known  by  a  serm.  6. 
revelation  that  is  pure  and  divine ;  fo  that,  what  Rom  x. 
faith  the  righteoufnefs  of  faith  ?  not^  who  pj all  go  in-     6.— i*. 
to  heaven^  to  bring  down  Chrifi  from  above,  or  who 
Jhall  defctnd  into  the  deep  to  bring  him  from  beneath  P 
but  the  word  is  nigh  thee,   even  in  thy  mouth  and  in 
thy  heart.     If  thou  believe  with  thy  heart  that  Jefus 
died,  and  confefs  with  thy  mouth  that  God  raifed  him 
from  the  dead,  thoujhult  be  faved. 

(4.)  Thi^  Myftery  is  attended  with  a  greater  in- 
fluence, both  as  to  purity  aiid  peace.  The  law  made  Heb.vii.r9- 
nothing  perfedi,  it  ftill  left  them  in  a  wrong  way  a- 
bout  their  devotions,  but  the  bringing  in  of  a  better 
hope  did  ;  by  the  which  hope  we  now  draw  nigh  uji- 
to  God,  in  a  way  that  they  could  not  ul'e.  So  it  was 
as  to  comfort.  In  their  dilpenfation,  thofe  facriji- x.i,%,$^ 
ces  which  they  offered  year  by  year  continually,  could 
never  make  the  comers  thereunto  perfeB  ;  for  then^ 
•would  they  not  have  ceafed  to  be  offered  P  Yes  fure- 
ly,  bee  ail fe  the  worjhippers  once  purged,  JJjould  have 
had  no  more  conjcience  of  fins  ;  but  in  thofe  factifl- 
ces,  there  is  a  remembrance  made  again  of  fins  every 
year. 

It  is  otherwife  in  the  Chriftian  Religion ;  for  we 
are  fun6lified  by  the  offering  oj  the  body  of  Jefus  ver.  x^»^ 
Chrijt  once  for  all:  Every  priefl  flands  daily  mini- 
flring,   and  offering  oftentimes  the  fame  facrifices, 
whicJj.  can  never  take  away  fins  ;  but  this  Man,  after 
he  had  offered  one  facrifice  for  fins,  for  ever  fat  down 
at  the  right  hand  oj  God.     He  had  then  done,  and 
gone  through  the  whole  atonement.     Whereof  the  Heb.  vii. 
Holy  Ghofi  is  a  witnefs  to  us,   in  faying.   Their  fins     "'  "' 
and  their  iniquities  will  I  remember  no  more.    Now  15. 17,  if. 
•where  remffion  of  thefe  is,  there  is  no  more  offering 
for  fin.    And  the  confequence  of  the  whole  is,  that 
we  have  therefore  boldnefs  to  enter  into  the  holiefl  of    »9' 
all,  by  the  blood  of  Jefus,  " 


S8  Great  is  the  Myjiery 

f^'^J-^-.      [2.]  It  is  further  faid,  that  this  Myftery  is  great 

'Without  controverfy .  There  was  room  to  dilpute 
the  original  of  the  Heathen  wonders,  thole  which 
their  priclls  gave  out.  Men  who  loved  to  enquire 
into  things,  could  not  be  without  their  fufpicions, 
that  fraud  in  the  defign,  and  confidence  in  the  re- 
velation, went  a  great  way  into  thofe  pretenfions. 

Jer.  X.  7, 8.  Among  all  the  wife  men  of  the  nations,  and  in  all 
their  kingdoms  there  is  none  like  to  our  God  ;  hut  they 
jtvi.  19,  are  altogether  hrutifb  andfooUfh.  They  inherited  lies, 
'vanity,  and  things  wherein  there  is  no  profit.  But 
here  is  a  Myftery  that  all  confefs. — Under  this 
head,  I  fliall  obferve  four  things. 

I.  It  does  not  mean  there  fliould  be  no  difpute 

jC0r.ii.14.  about  it.  The  -natural  man  never  did,  and  never 
will  receive  the  things  of  the  Spirit  qf  God  ;  they  are 
i.  18.  foolijbnefs  to  him.  The  preaching  of  the  crofs  is  to 
them  that peri/h,  fooli/hnefs.  The  Scripture  has  fore- 
told this ;  and  it  is  but  in  our  age,  as  it  hag  been 
in  thofe  before  us ;  there  is  no  new  thing  under  the 
fun.     Three  caufes  may  be  affigned  for  it. 

Firjl,  The  enmity  that  there  is  in  our  nature  to 
the  things  of  God.  Till  we  are  a  willing  people, 
the  light  will  be  grievous  to  us.  One  dram  of  grace 
in  the  heart,  is  the  befl:  battery  againft  all  thofe  car- 
nal reafonings  that  we  advance  in  oppofition  to  the 

xCor.  X.  4,  Gofpel :  This  pulls  down  theflrong  holds  ajid  every 
imagination^  and  brings  all  our  high  thoughts  that 
exalt  themfelves  againjl  the  knowledge  of  Cbrijl',  in 
fubjedion  tQ  him.  Our  underftandmgs  are  vitiated 
as  well  as  our  afFedions  •,  and  as  there  is  a  princi- 
ple.that  faith  of  God's  commands,  What  a  weari' 
nefs  is  it  I  fo  there  is  another  that  faith,  what  is  as 
vile,  of  his  dodrines.  They  are  fooliffmefSf  being  on- 
ly fpiritually  difcerncd. 

We  fee  what  pains  people  will  take  to  fhift  off  a 
duty,  how  many  excufes  they  find,  what  delays  they 
Tun  into,  and  how  cunning  and  copious  a  corrupt 

nature 


>• 


tf  Godlinefs,  89 

nature  is  to  exprefs  all  its  enmity  againft  the  au-  sERM.<i.^ 
thority  of  God.  Thus  laborious  is  our  invention  ' 
againft  a  Myltery.  We  will  except,  foaietitnes  to 
the  ground  of  a  revelation,  fonietimes  to  the  fuffi- 
ciency  of  it,  and  again  to  the  ufe  of  it.  Eiihtr  it 
is  not  declared  to  us  at  all,  or  not  with  evidence 
enough,  or  it  is  an  indifference  whether  we  beiieve 
it  or  not.  Thus  much  are  people  upon  their  guard 
againft  the  knowledge  of  the  truth  as  ii  is  in  Jefus. 
If  they  cannot  relift,  they  will  flee  ;  when  they  can- 
not ihut  out  a  convidlion,  they  will  run  away  from 
it.  Now,  what  can  this  be  owing  to,  but  the  ill 
turn  that  we  got  by  the  fall  ?  They  w^ho  are  dead 
in  trefpaffes  and  fins,  "axq.  fulfilling  the  dfjires  of  the  Eph.  n.  3. 
mmd  as  well  as  of  the  flefh.  It  all  proceeds  from 
a  hatred  of  God  ;  and  that  is  direded  againft  his 
wifdom,  as  much  as  his  government.  We  can  no 
more  endure  the  light  that  is  about  his  throne,  than 
the  greatnefs  that  fills  his  law.  The  firft  wicked- 
nefs  of  our  nature  confifted  in  a  love  of  fome  wif- 
dom that  we  were  to  get  in  our  own  way  :  From 
that  time  we  have  had  a  hatred  of  the  wifdom  that 
defcends  from  above ^  both  as  it  is  pure  and  as  it  is 
peaceable.  So  that,  it  is  no  wonder  that  they  who  Joh.  iii.  ac 
do  evil  hate  the  lights  that  the  natural  man  who  re- 
ceives not  the  thmgs  of  the  Spirit  of  God,  fhould 
count  them  fooliflmefs. 

Secondly^  The  Scripture  has  given  us  another  rea- 
fon  of  this,  and  that  is  the  influence  of  Satan.     If  2  Cor.  iv. 
our  Gofpel  is  bid,  it  is  hid  to  them  that  are  lojl ;  in     3. 4- 
whom  the  god  of  this  world  has  blinded  the  eyes  of 
them  that  believe  not,  lefl  the  light  of  the  glorious 
Gofpel  of  Chrifl,  who  is  the  image  of  the-inviftble 
God,  fhould Jhine  into  their  hearts.     He  was  an  ear- 
ly enemy  to  our  Lord  ;  and  what  he  was  to  his  per- 
fon,  he  will  be  to  his  dodrine.     The  dragon  was  Rev.  xiL 
wroth  with  the  woman,  and  makes  war  with  the     *7" 
remnant  of  her  feed^  which  keep  the  commandment  of 

Vol.  I.  M  Gad, 


90  Great  is  the  Myjlery 

t'^^'^-  ^-   Godf  and  have  the  tejlimony  of  Jefus.     The  ferpent 

2Cor.xi.    ivho  bcgiiUed  Eve,  through  bis  fubtilty  endeavours  to 
3-  corrupt  our  minds  from  the  Jimplicity  that  is  in  Chriji. 

Chrift  came  to  deftroy  Satan's  empire,  and  there- 
fore he  takes  the  alarm,  and  docs  all  that  he  can  to 
refifl  the  glorious  Invader.  As  it  i!>  by  the  Gofpel 
that  a  Redeemer  rides  in  the  chariots  of  ialvation, 
fo  we  may  expedl  the  enemy  will  ufe  his  endea- 
vours to  difturb  the  wheels;  fometimes  he  does  it 
by  fuperftition,  leading  out  the  zeal  ot  people  mto 
vain  things  that  cannot  profit ;  lometimes  he  pur- 

Rev.ii.  lo.  fues  his  defigu  by  perfecution.  The  devil  /hull  cajl 
Jome  of  you  into  prifon,  and  ye  Jhall  have  tribulation 
ten  days  ;  and  fometimes  in  a  more  dired  onfet  up- 
on the  great  Myfteries  of  Godlinefs,  teaching  per- 

«  Pet.  ii.  I,  fons  to  deny  the  only  Lord  Gody  and  our  Lord  Jefus 
Chri/l,  and  to  bring  upon  themfelves  fwift  dejtf  utfion. 

Rev.  XX.  8.  He  JJjall  go  out,  and  deceive  the  nations  which  are 
in  the  four  quarters  of  the  earth. 

Thirdly,  I  believe  a  great  deal  of  this  oppofition 
is  owing  to  the  terrors  of  an  uneafy  conicience. 
They  dare  not  let  this  faculty  look  into  the  law  of 
God,  and  therefore  they  fet  it  a  quarrelling  with 
the  Gofpel.  Thus  debauchery  goes  oft' into  a  wrang- 
ling. Thefe  hard  queftions  are  a  ball  thrown  to 
the  confciencc,  to  keep  it  at  play,  and  divert  it  from 
working  and  wounding  within.  It  is  for  this  rea- 
fon,  that  feveral  people  who  abhor  the  practice  of 
religion,  profefs  themfelves  to  be  champions  againft 
its  myfteries  ;  and  what  a  poor  delufion  is  this  to 
fecret  qualms,  that  fuch  and  fuch  a  text  is  not  in 
fome  ancient  copies  ?    What  is  that  to  thofe  who 

Eph.  ii.  ri  live  as  without  a  God  in  the  world,  who  cajl  off  fear 

Job  XV.  4.  and  refirain  prayer  before  God?  Is  it  not  enough 
that  they  oppofe  Chriftianity  in  their  lives,  but  muft 
they  do  it  alfo  in  their  profeffion  ?  It  will  be  of  no 
avail  to  them,  another  day,  to  plead  the  uncertain 
authority  of  fome  fcriptures :  That  is  no  excufe 

for 


of  Godlinefs,  gi 

for  fwearing  and  immorality.      All  copies  agree  serm.  e.^ 
in  the  truth  of  thefe  words,  Thoujhalt  not  take  the  Deu.v.  n. 
name  of  the  Lord  thy  God  in  vaiuy  for  the  Lord  will 
not  hold  him  guiltlejs^  who  taketh  his  name  in  vain. 

2.  This  Myflery  is  without  controverfy  to  all  the 
ages  of  God*s  people.     They  have  owned   it,   and 
have  done  fo  praclically.    This  has  kept  them  hum- 
ble in  their  own  eyes,   and  made  them  earneft  for 
the  fpirit  of  wifdom   and  revelation^   in  the  v^woic;- Eph.i.  17. 
ledge  of  what  they  do  not  underftand.     They  have  Coi.  ii. «. 
acknowledged  the  M}Jlery  of  God,  and  of  the  Father, 
and  of  Curifl.     This  has  given  them  a  temper   of 
love  to  others.     Any  one  that  looks  into  the  great 
Doctrines  of  Salvation  will  own,  that  the  more  he 
fees  of  their  Myrtery  the  lefs  he  is  capable  of  per- 
fecuting  thole  that  do  not  believe  them.     He  finds 
the  trutn  of  the  obfervation,   No  man  can  fay  that  ^  ^or.  xii. 
Jcfus  is  Lord^  but  by  the  Holy  Ghojl.     He  wonders 
nor  at  the  ignorance  of  people,  and  the  oppofition 
that  riles  froiii  it.    It  is  only  the  grace  of  Gcd  that 
has  made  it  otherwife  with  him.     The  Jews  had  a  Rom.  x.«, 
zeal  of  God,   but  not  according  to  k?wu  ledge  ;  for     ^* 
they  being  ignorant  of  God^s  righteoufnefs,    and  go^ 
ing  about  to  ejiablijh  a  righteoufnefs  of  their  own, 
have  not  fubmitted  themfelves  to  the  righteoufnefs  of 
God.     Even  to  this  day  when  Mofes  is  read,  the  vail  2  Cor.  iii, 
is  upon  their  heart ;  and  when  they  turn  to  the  Lord,     '^'  ^^' 
the  vailjhall  be  taken  away. 

A  perlon  that  guards  a  Iviyftery  in  the  Chriftian 
Religion  with  penal  laws,  knows  nothiMg  what  be- 
longs to  it.  He  that  will  force  the  natural  man  to 
receive  what  he  knows  before-hand  he  cannot  re- 
ceive, is  guilty  of  the  fame  crime  with  bimon  Ma- 
gus;  he  thought  the  gift  of  God  might  be  bought, 
and  thefe  thmk  it  may  h^  fold.  This  punifbing  of 
herefy,  and  rewarding  of  orthodoxy,  is  not  teach- 
ing the  Chriftian  Religion  as  if  it  were  myfterious. 
Ifwe  really  apprehended,  there  was  no  knowing  thefe 

things 


44.  35,  25. 


92  Great  is  the  Myjlery 

SEM\i5^  things  till  God  himfelf  h»d  opened  our  eyes,  we 
(hould  taKe  every  penal  law  to  be  a  reproach  upon 
him ;  and  it  is  adding  fo  the  mifery  of  finners,  if 
fuch  as  he  marks  out  for  darknefs  in  another  world, 

*,T'?r"'<  ^^^  ^^  iw^Qx  perfecution  in  this.  The  fervant  of  the 
Lord  maft  not  ji rive ^  but  he  gentle  to  all  men,  apt  to 
teach,  patient ;  in  meeknefs  injlrucling  thofe  that  op^ 
pofe  theinjehesy  if  per  adventure  God  will  give  them 
repentance  to  the  acknowledgment  of  the  truth ;  and 
that  they  may  recover  themf^lves  out  of  the  fnare  of 
the  devil,  who  are  taken  captive  by  him  at  his  will. 


^ 


J"X  SERMON  VII. 

3.  nr'HIS  Myftery  is  without  controverfy  to  thofe 

\     whom  the  grace  of  God  has  brought  from 

the  darknefs  of  infidelity.    They  will  fay  as  Jacob 

Gen  xxviii.  did,  Surcly  the  Lord  was  in  this  truth,  and  I  knew 

^^'         it  not ;  this  is  the  houfe  of  God,  and  this  is  the  gate  of 

heaven.     They  give  way  to  the  fweet  excurlions 

of  joy  aqd  wonder.     What  they  ufed  to  defpife  as 

mere  foolifhnefs,  poflefles  and  fills  their  efteem. 

And  a  teftimony  from  fuch  people  as  thefe,  ought 

the  more  to  b^  valued,  becaufe  it  fhows  us  there  is 

Efa.Ui.  IS-  a  conqueft  of  their  prejudice.     That  which  had  not 

been  told  them,  have  they  feen  ;  and  that  which  they 

had  not  heard,  do  they  confider, 

I  will  go  no  farther  in  the  fearch  of  examples 
than  the  New  Teftament,  which  may  be  called  the 
Book  of  the  l/Vars  of  the  Lord.  There  we  fee  what 
methods  he  took  to  fhow  his  power,  and  profper  his 
love.    We  find  that  the  bare  preaching  of  the  word, 

without 


of  Godlinefs,  ^'^ 

without  any  addition  of  force,  temptation  or  inte-  sf.rm.  7.  ^ 
reft,  has  funk  down  into  the  hearts  of  men.     The 
Jews  to  whom  the  crofs  was  2.  Jlumblitig-blocky  and  *  ^<^"^'  '* 
the  Greeks  that  called  itfoolijhnefs,  came  to  fee  that    ^■^'  '^'^' 
it  was  the  wifdom  of  God,  and  the  power  of  God.    I 
may  give  you  one  inftance   under  each  of  thefe 
heads. 

Of  the  former  fort,  I  look  upon   the  ftory  of 
Saul  to   be  the  moft  eminent.     His  contempt  of 
Chrift  was  fortified  with  Jewilh  learning,  and  the 
prepofleffion  of  a  mighty  ztal  for  the  traditions  of 
the  fathers.     He  perfecuted  the  Church  of  God  a~  Gal. ;.  13. 
hove  meafure,  and  wajled  it.     He  thought  within  Acfisxxvj. 
bimfelf  that  he  ought  to  do  many  things  contrary  to   ^'  ^°'  "* 
the  name  of  Jefus  of  Nazareth.     Many  of  the  faints 
he  Jhut  up  in  prifon,  and  compelled  them  to  blafpheme. 
This  (hews  us  what  a  turn  his  prejudice  gave  him  ; 
that  he  put  thefe  poor  people  upon  denying  and 
deriding  the  great  dodrines  of  redemption.     As 
they  were  his  abhorrence,  fo  he  would  make  them 
theirs.      He  was  taught  according  to  the  perfedi  a^s  xxW, 
manner  of  the  law  of  the  father  s^  and  was  zealous    3. 4' 
towards  God,  perfecuting  this  way  unto  the  death, 
binding  and  delivering  into  prifons  both  men  and 
women.     But  what  a  renovation  of  judgment  did 
he  come  under  I    He  was  brought  to  fee  the  wif- 
dom of  a  defign  which  before  he  hated.     There 
was  nothing  that  he  fo  much  valued  as  the  excel-  phu.  Hi.  %. 
lency  of  the  knowledge  of  Chrifi  Jefus  his  Lord. 
Formerly  he  faw  no  glory  in  this  revelation  :  But 
now,  the  unfearchable  riches  of  Chrifi  are  what  he  Eph.iii.  8, 
regards  with  an  efteem  in  himfelf,  and  what  he 
thought  it  his  honour  to  preach  among  the  Gentiles. 
What  he  ufed  to  fet  at  nought,  he  now  endeavour- 
ed to  make  all  men  fee,  viz.  the  fellowjhip  of  the „{.,. 

Myflery  that  from  the  beginning  of  the  world  has 
been  hid  in  God,  who  created  all  things  by  Jefus 
Qhriji.     And  though  he  once  thought  it  beneath 

the 


94  Without  Controversy 

^^^^-  7-  the  ftudy  of  men,  yet  now  he  fees,  that  unto  the 

Eph.iii  10. principalities  and  powers  in  heavenly  places  niujl  be 
made  known  by  the  church  the  maiifold  wifdom  of 
God.  He  that  was  brought  up  at  the  feet  or  Ga- 
maliel, and  after  the  moil  perfect  manner  of  the 

1  Cor.  ii.  2.  law  had  been  a  Ph  an  fee,  defires  to  know  Jiothing 
but  Jefus  Chrijl  and  him  crucified.  What  he  took 
for  gam,  he  found  to  be  lofs ;  yea  he  counted  all 
things  lofs,  for  the  excellency  of  the  knowledge  of 
Cbrifi  Jefus  his  Lord.  Here  his  thoughts  were  en- 
tertained and  his  affedionseraploved.  Though  to 
him,  as  well  as  others,  the  things  of  the  Spirit  had 
been  foolilhnefs,  yet  from  this  intelleduai  antipa- 
thy, he  comes  to  believe  what  he  heard,  to  admire 
what  he  believed,  and  to  improve  v\  hat  he  admired  ; 
foliowirig  after  ^  if  he  might  apprehend  that  for  which 
he  was  apprehended  of  Chrift  Jefus. 

The  other  inflance  that  I  promifed  to  give  you, 
■was  from  the  Heathen  ;  and  you  will  find  that  the 
grace  of  God  was  exceeding  abundant  towards  theniy 
'with  faith  and  love  which  are  in  Chti/t  Jfus.  Their 
learn mg  bows  itfelf,  as  Dagon  did  betoie  the  ark  ; 
it  falls  fiat,  and  breaks  to  pieces.  Though  at  A- 
thens  they  had  all  the  fcorn  that  could  be,  for  the 
perl'on   and  dodrine  of  the   ApoftJe,  yet  fame  of 

I  them  believed,   when  they  heard   him   more  fully 

upon  the  revelation  that  he  brought  among  thtm. 

Aci^xvii.  They  that  called  him  a  babbler^  .and  a  fetter  forth 
*^'  ^''  ^f  fif^^S^  gods,  are  faid  to  cleave  unto  him  upon  his 
telling  them,  that  God  had  appointed  a  day  in  which 
he -would  judge  the  wot  Id  in  righteoufnefs,  by  that 
Man  whom  be  has  ordained,  whereof  he  has  given 
ajfurance  to  all  men  in  that  he  raiftd  him  from  the 
dead.  It  was  Jefus  and  the  Refurrcdion  which 
they  called  by  the  name  of  ftrange  gods  before  ; 
and  yet  now  they  faw  the  wifdom  and  empire  of 
the  Divine  Nature  in  that  contrivance  -,  that  it 

gave 


Great  is  the  Myjlery,  95 

gave  us  notions  worthy  of  a  God,  and  fitted  to  a  serm.  7. 
foul.  ' — ^ — ' 

But  the  mofl  eminent  inftance  of  this  kind,  we 
read  of  at  Ephefus,  where  the  name  of  the  Lord  ^'^^  f-'*- 
was  magnified,    and   many  that   believed  came  and     ^^'  *  ' 
confeffedy  and  Jhewed  their  deeds  :  Many  of  them 
alfo  who  ufed  curious  arts,  brought  their  hooks  to- 
gether,  and  burnt  them   before  all  men,   and  they 
counted  the  price  of  them,   and  found  it  to  he  fifty     19. 43. 
thoufand  pieces  oj  filler  ;  fo  mightily  grew  the  word 
of  God  and  prevailed.     The  people  here  defcribed, 
were  got   into   fuch  an  engaging  ftudy,  as  would, 
give  them  an  opinion  that  they  had   iomething 
wifer   in   their   own  keeping  than  thefe  Apoftles 
could  teach  them.     And  yet  you  fee  what  havock 
and  deftrudion  the  grace  of  God  carried  into  all  '* 

that  fort  of  learning.  They  corf ejfed  and  fhewed 
their  deeds ;  that  they  were  vain  and  vile,  foolifli 
and  wicked  :  Nay,  they  brought  their  books  toge- 
ther, as  if  they  had  agreed  in  a  common  a6t  of  re- 
proach upon  the  fcience  itfelf :  They  burtied  them 
before  all  men ;  though  with  what  expence  and 
care  they  had  colledled  them,  you  fee  by  the  price 
they  came  to,  which  was  fifty  thoufand  pieces  of 
filver,  that  is,  about  fifteen  hundred  pounds.  If 
any  people  had  it  in  their  power  to  detedl  the 
weaknefs  and  fraud  of  the  Chriftian  dodrine,  it 
mufi  be  thefe  men  ;  and  therefore  when  they  give 
fuch  a  public  witnefs  to  the  truth  of  religion,  it 
comes  after  a  fair  trial.  They  turned  from  idols  to  ,  xhefr.  i 
ferve  the  living  and  true  God,  and  to  wait  for  his  9.1°. 
Son  from  heaven,  even  Jefus,  who  delivers  us  from 
the  wrath  to  come.  Thefe  Ephefians  are  brought 
to  comprehend  with  all  faints,  what  is  the  height,  Epj,  ii;.  jj, 
length  and  breadth,  and  depth,  and  to  know  the  ^9- 
love  of  Cbrifl  that  pajfes  knowledge,  and  he  filled 
with  all  thefulnefs  of  God, 

4.  This 


g6  Without  Controversy 

^^^^-  7' .  4.  This  is  a  Myftery  without  Controverfy,  be- 
caufe  it  ilill  continues  to  be  a  Myltery  after  all 
.  the  ways  that  men  have  taken  to  explain  it.  Our 
Col.  ii.  8.  faith  is  often  beguiled  by  philofophy  and  vain  deceit, 
after  the  rudiments  of  the  world,  and  the  command- 
ments  of  ?nen,  and  not  after  Chriji.  We  are  in 
danger  of  being  fpoiied  with  it.  There  has  been 
many  an  infult  upon  Revelation  from  the  fancies  of 
men,  but  God  has  ufually  blafted  them.  They 
have  fet  their  threfhold  by  his  threfliold,  and  their 
pofts  by  his  poft.  They  have  call  the  dodrine  of 
Religion  into  barbarous  moulds.  From  whence 
have  we  had  our  wars  and  fightings^  but  from  the 
lulls  of  the  mind  as  well  as  thole  of  the  flelh  ? 
Jam.  ill.  17.  'j;jje  itnfdom  that  is  from  above,  is  fir jl  pure,  then 
peaceable.  The  wifdom  of  the  fchools  is  neither  ; 
firft,  It  is  muddy,  earthy  and  polluted,  and  then  it 
is  fierce  and  quarrelfome. 

What  a  bandage  of  hard  words  have  they  given 
to  the  doclrine  of  Juflification,  till  they  have  al- 
moll  diftinguifhed  it  out  of  the  Church  ?     And  af- 
ter ail  their  laborious  niceties,  it  will  never   be 
better  underilood  than  by  God's  own  account  of 
Rom.  hi.     it ;  that  he  has  fet  forth  him  to  he  a  propitiation  for 
^^'  ^  ■     our  fins,  through  faith  in  his  blood,  to  declare  his 
righteoufnefs  in  the  remiffion  of  fins  that  are  pafi, 
that  God  may  he  jujl,  and  the  jufiifier  of  him  that 
believes  in  Jefus.  There  is  more  in  one  breath  and 
fentence  of  the  Bible,  than  in  all  the  voluminous 
difputations  that  have  raifed  fuch  a  dull  in  the 
I  Pet.  iii.    -world.     That  he  died,  the  jufi  for  the  unjufi,  that  he 
ifa.  I'iii.  6.   viight  bring  us  to  God  :  That  the  Lord  laid  on  him 
Dan.ix.  26.  the  iniquity  of  us  all :  That  the  MeJJiah  was  cut  off, 
ifa.  liii.  12.  ijut  not  for  himfelf :  That  he  bare  the  fins  of  many  : 
a  Cor  V     Xhat  God  has  in  Chrifi  Jefus  reconciled  us  to  him- 
felf, fiot  imputing  our  trefpaffes  to  us,  but  made  him 
to  be  fin  for  us  who  knew  no  fin,  that  we  might  be 
made  the  righteoufnefs  of  God  in  him,     Thefe  are  as 

plain 


\ 


Great  is  the  Myjlery*  97 

plain  as  language  can  make  the  thing :   The  diffi-  serm.  7. 
culty  here,  lies  not  in  the  words,  but  in  the  doc-        ' 
trine  itfelf ;  and  that  being  the  counfel  of  God,  it 
muft  be  myfterious.     We  can  never  by  fearching  • 
find  it  out  to  perfedlion.     But  I  am  fure  the  way 
to  bring  it  down  to  our  conceptions  is  not  to  ftrip 
it  of  the  phrafe  that  God  has  given  it,  and  clothe 
it  with  our  own.     It  is  never  the  plainer  for  any 
of  thofe  little  arts.     And  we  find  by  thp  vahi  jang- 
ling to  which  fome  turn  afide,  that  they  neither 
underjland  what  they  fay ^  nor  whereof  they  affirm. 

Explaining  a  Myflery  muft  be  quite  wrong.  It 
is  beft  to  keep  it  in  its  own  language,  and  not  ut- 
ter words  hard  to  be  underfiood.  It  is  at  leaft  a 
daring  pradice ;  not  treating  it  as  a  Myftery,  but 
throwing  it  into  a  rumble  of  founds.  For  thefe 
reafons,  I  could  wiih  that  faying  had  not  obtained 
among  Divines,  that  the  Father  is  the  fountain  of 
the  Deity.  This  is  a  nicety  that  we  have  nothing 
in  Scripture  to  lead  us  into.  It  is  being  wife  above 
what  is  written^  and  exercifing  ourfelves  in  things 
too  high  for  us.  After  all  the  pains  that  men  have 
taken  to  make  thefe  dodlrines  intelligible  to  reafon, 
which  is  indeed  to  degrade  them  from  their  My- 
fl:ery,  we  fee  it  is  in  vain:  For  ftill,  without  Con- 
troverfy  great  is  the  Myftery  of  Godlinefs.  1  have 
no  more  to  do  from  this  part  of  my  fubjedt,  than 
to  give  you  a  few  pradical  diredtions  about  the  • 
ufe  that  Ihould  be  made  of  myfteries  in  religion. 

I.  If  you  would  treat  Ghriftianity,  or  any  parti- 
cular article  as  a  myftery,  be  careful  to  feparate 
the  doftrine  from  all  the  mixtures  that  cariolity  or 
fuperftition  have  brought  into  it.  Minifters  fnould 
not  come  to  you  with  excellency  of  fpeech  or  knoiv-  i  Cor.  ij.  i. 
ledgCy  in  declaring  to  you  the  Gofpel  of  God.  It  is 
certain  that  thefe  matters  could  never  be  known, 
if  the  Spirit  that  fearches  all  things  had  not  re- 
vealed them.  Our  faith  ftands,  7iot  in  the  wifdom 
of  man,  hut  in  the  power  of  God. 

Vol.  I.  N  2.  Read 


9$  Without  Controversy 

SERM.  7-  ^  2,  Read  the  Scriptures  diligently,  comparing 
fpiritual  things  with  fpiritual.  Be  able  to  know 
what  phrafes  are  ufed  there,  and  what  are  of 
•  foreign  extradion.  Where  there  is  an  awful  dark- 
nefs  in  one  ttxt,  endeavour  to  fee  the  way  into  it 
by  the  eaiier  light  of  another.  And  obferve  the 
great  defign  of  Scripture,  upon  which  .God  has 
put  that  book  into  your  hands  ;  take  the  general 
fcope  of  it  along  with  you.  It  is  lamentable  to  fee 
with  what  fury  perfons  can  pufh  their  opinions, 
who  are  not  able  to  bring  one  verfe  of  the  Bible 
into  their  argurnent. 

That  there  are  difficulties  in  thefe  lively  oracles^ 
is   what  we  are  not  afnamed  to  own.     As  they 

tTim.vi.  come  from   a  Godi  who  only  has  immortality y  and 

^  '         dwells  in  that  light  to  which  no  man  can  approach  ; 

as  they  confift  of  matters  that  relate  to  an  unfeen 

a  Pet.  iii.  world,  it  is  no  wonder  that  the  unjtable  and  ignor- 
'  '  rant  do  arejl  them  to  their  own  dcJlru£liony  and 
that  the  belt  believers  are  filled  with  a  holy  admi- 
ration. But  I  am  far  from  thinking,  that  the  de- 
fign of  revealing  thefe  things  that  are  fo  hard  to  be 
underjtood,  is  that  we  may  have  a  dependence  up- 
on our  teachers,  and  receive  all  that  they  will 
pleafe  to  give  us.  The  learning  of  Minifters  is 
one  of  thofe  means  that  God  has  blefled  to  the  en- 
lightening of  the  world  ;  a  fkill  in  the  original 
languages,  and  an  acquaintance  with  eaftern  cuf- 
toms,  are  mighty  helps  to  find  out  the  fenfe  of 
many  palTages :  But  it  is  plain  that  the  Book  is 
deiigned  for  all  people.     In  the  days  of  the  Son  of 

lfa,xxxv.8.  Man,   it  is  promifed,  that  there  Jhall  he  a  way  of 

holinefs  fo  e(fy,  that  way  faring  men^  though  fools, 

JJjall  not  err  therein.     The  entratice  of  God's  word 

gives  a  light  that  makes  wife  the  fimple.     There 

is   no  neceifity  for  all  perfons  to  know  the  critical 

X  Pet.  ii.  2.  meaning  pf  every  text :   'I'hey  may  dejire  the  fiucere 
milk  of  tbc  wordy  and  grow  thereby.     They  may 

fee 


Great  is  the  Myjlery,  99 

fee  enough  for  their  edification  and  comfort,  though  ^^-^^  ?•  ^ 
they  are  ftiU  unacquainted  with  many  beauties   in 
th.    phrafe  and   argument.      We  know   that  the 
mere   Bible   itfelf,  without  any  explanations,  has 
been  attended  with  a  bleffing.     Thus  it  was  at  the 
Reformation  ;  many  run  to  and  fro  with  a  few  leaves  Dan.  xii.  4, 
of  the  Book,  and  fo  knowledge  was  increafed.  There- 
fore, let  the  word  of  God  dwell  richly  in  you.     It  is 
thus  that  Minifters  are  made  perfed,  thoroughly  fur-  aT.m.iii. 
nijhed  to  every  good  work. 

3.   Attend  the  ordinances  of  the  Gofpel.  He  that 
walks  with  Wife  men^JJjull  he  wife.     This   method 
God    has  bleffed   for  the  opening  of  our  eyes ^  and  ^^^'^^'^''^' 
turning  us  frum  darknefs  to  light      I  am  no  way 
furprifed  at  x.he.Jtrong  delufions  tftat  obtain   among 
us  ;   we   fee  tiiem   in   men  that  receive  not  the  love  ^Theff  ii. 
of  the  truth.     How  fhouid  they  poiiibly  be  in  the     ^°' 
righr,  who  throw  off  all  worftiip,  are  aliens  to  the 
commonwealth  of  Ifrael,  and  live  as  without  a  God 
in  the  world  ?     The  Apoftle  obferves,  He  that  is  ofi]oh.iy.6, 
God  hears  us,  he  that  is  not  of  God  hears  not  us  ; 
hereby  know  ive  the  Spirit  of  truth  and  the  fpirit  of 
error.     Thus  in  all  ages  were  believers  built  up  in 
their  moft  holy  faith. 

I  do  not  teil  you,  (and  1  dare  fay  there  is  not  one 
among  you  iuppofes  that  1  would  be  guilty  of  it), 
that  you  are  to  truft  any  Minifters  by  an  implicit 
faith  ;  but  this  liberty  in  yourfelvfes  is  no  argument 
again  It  the  ordinances  of  the  Gofpel.     We  are  to 
ufe  our  liberty  as  the  fervants  of  God.     It  is  obfer-  '  Pet.  ii. 
ved  of  the  Bereans,  whofe  evangelical  nobility  can 
never  be  too  much  remembered  and  admired,  that 
they  received  the  ward .  with  all  readinefs  of  mindy  Ads  xvu. 
th-jugh  they  fe arched  the  Scriptu  es  daily  whether      **    ' 
the  things  were  fo  or  nut.     When  our  bleffed  Savi- 
our received  gifts  for  men,  among  the  reft,  he  gave 
them  paflors  and  teachers ;  and  this  was  for  the 
work  of  the  minijtry^for  the  perfedmg  of  the  faints^ 
\  for 


100  Without  Controversy 

SERM.  7.  for  the  edifying  of  the  body  of  Chrijl ;  till  we  all  come, 

£ph.iv.  II,  in  the  unity  of  the  faith,  to  the  knowledge  of  the  Son 
".13.  of  Qod;  that  we  henceforth  be  no  more  children^ 
tojfed  to  and  fro  by  every  wind  of  doEirine,  by  the 
Jleight  of  men,  and  cunning  craftinefs,  whereby  they 
lie  in  wait  to  deceive.  We  fee  by  experience,  that 
the  humble  Chriftian  who  waits  at  Wifdom's  gates 
does  villbly  advance  ;  there  is  in  him  a  difcernible 

*^uh '"'  iiicreafe  of  grace,  and  of  the  knowledge  of  our  Lord 
and  Saviour  Jefus  Chrijl.  And,  on  the  other  hand, 
the  brighter  parts  and  greater  learning  of  people, 
either  deadens  into  dulnefs,  or  fours  into  error, 
when  they  negledt  the  means  of  improying  it.  He 
that  has,  to  himjhall  be  given,  and  from  him  that  has 
not,Jhall  be  taken  away  even  that  which  he  feemed 
to  have.  The  light  that  is  in  him  fhall  be  darknefs, 
and  then,  how  great  is  that  darknefs  ?  If,  therefore, 

iieb.  X.  23.  you  would  holdfafl  the  profeffion  of  your  faith  with- 
*^'  out  wavering,  forfake  not  that  affemhling  of  your - 
f elves  together,  as  the  manner  of  fome  is,  but  con- 
ftder  one  another,  to  provoke  unto  love  and  good 
works  :  that  ye  may  abound  in  wifdom,  and  in- 
creafe  more  and  more. 

4.  Pray  for  the  Spirit.    Though  this  is  the  great- 
eft  gift,  yet  you  may  alk  it  with  the  greateft  hope. 

Luk.xi.  13.  For  if  ye  being  evil,  know  how  to  give  good  gifts 
unto  your  children,  how  much  more  JImll your  hea- 
venly Father  give  the  Holy  Spirit  to  them  that  a/k 
him?  Deiire  that  by  his  light  you  may  be  con- 
duced into  the  true  fenfe  of  Scripture,  and  the 
real  benefit  of  ordinances ;  that  when  you  read  the 
word  of  God,  you  may  fee  the  wondrous  things 
contained  in  his  law  ;  and  when  you  come  into  the 
aflemblies  of  his  people,  you  may  walk  in  the  light 

1  Cor  ii     ^f  '^^  Lord.     We  have  received,  not  tbefpirit  of  this 
l^.         world,  but  the  Spirit  which  is  of  God,  that  we  may 

I  John  ii.    have  the  things  that  are  given  to  us  of  God.   Te  have 
»o-        an  nnclionfrom  the  Holy  One,  and  ye  know  all  things. 

In 


Great  is  the  Myjlery,  lor 

In  order  to  this,  take  care  that  you  do  not  grieve  serm.  7. 
the  Spirit :  This  includes  the  utmoft  guard  over  " — ^"""^ 
your  tempers,  laying  ajide  all  malice  and  gmU,  and  iPet.  ii.  1, 
hypocrify  and  evil-Jpeaking,  receive  the  Jincere  milk     ^* 
of  the  word.     An   angry  furious  man  is  out  of  the 
way  of  truth  and  peace,  becaufe  he  is  doing  vio- 
lence to  Him  whofe  office  it  is  to  lead  us  unto  the 
way  of  all  truth.     Wherefore^  my  beloved  brethren,  jam.  i.  ,9^ 
let  every  man  he  fwift  to  hear,  flow  tofpeak,  flow    20,  u. 
to  wrath ;  for  the  wrath  of  man  works   not  the 
righteoufnefs  of  God :  Wherefore,  lay  apart  all  fiU 
thinefs  and  fup'erfluity  of  naughtinefs,  and  with  meek- 
nefs  receive  the  ingrafted  word,   which  is  able  to 
fave  your  fouls.     We  are  bid  lofpeak  the  truth  in  Eph.iv.  15. 
love,  not  only  as  it  is  the  beft  way  of  convincing 
others,   but  of  nouriihing  ourfelves  j  for  thus  we 
grow  up  unto  him  in  all  things,  xvho  is  the  head  even, 
Chriji  Jefus.     A  perfon  who  indulges  himfelf  in 
ungodly  paffions  holds  the  truth  in  unrighteoufnefs  : 
he  (tops  the  circulation  in  the  myiticai  body  ;  he 
will  be  a  withered  branch  ;  he  does  not  derive  faft 
enough  from  Ghrift  Jefus  ;  his  foul  cannot  thrive 
in  the  courts. of  the  Lord.     He  is  like  a  thiitle  by 
the  fides  of  a  vine,  that  may  be  laid  to  defend  it, 
but  draws  no  manner  of  virtue  from  it.     Do  you 
therefore  believe  that  nothing  but  the  Scripture  is 
the  rule,  and  none  but  the  Holy  Spirit  is  a  fuffici- 
ent  teacher,   and  that  it  is  your  utmotl  concern, 
not  to  forfeit  and  grieve  away  all  the  inibudion 
that  you  ftand  in  need  of?    The  meek  will  he  guide  pf.xxv.  9. 
in  judgment,  the  meek  will  he  teach  his  way.     You 
mull  buy  of  Chnd  gold  tried  in  the  Jire,  and  anoint  ^^^^^^^^^^ 
your  eyes  with  his  eye-falve,  that  you  may  fee. 

5.  Take  care  of  quarrelling  about  thcie  My  fie- 
ries,  and  becoming  vain  in  your  imaginations.     The 
Dodi  ines  of  the  Chriilian  Religion  were  never  gi- 
ven us,  to  furniOi  a  campaign.     But  the  Jruit  of  jj^.iiin. 
righteovfnefs  is  fown  in  peace,  of  them  that  make 

peace* 
2 


102  Without  Controversy 

l^^^J-1-.  peace.    They  are  not  only  of  a  fublime  but  an  ufe- 
ful  nature.    As,  for  example,  it  is  a  very  little  mat- 
ter to  be  trained  up  in  the  bell  way  of  conceiving 
and  delivering  the  Dot^rine  of  Juftification  ;  to  do 
it  without  the   fraud  of  heretics,  and  the  tralh  of 
fchoolmen  :  This  will  be  of  no  confequence  to  one 
who  is  yet  in  his  fins,  and  has  the  wrath  of  God 
abiding  on   him.     It  is  more  my  bufinefs  to  have 
the  privilege  than  barely  to  know  the  truth,  that 
Heb.vi.  18. 1  niay  h?LVC  Jlrojig  confoJation  in  fleeing  for  a  refuge 
to  the  hope  that  isfet  before  me.    It  was  a  great  thing 
ijikexviii.  that  our  Saviour  faid  of  the  publican,  that  he  went 
^^'        down  to  his  hoiife  jujlified.     Carrying  the  mercy  of 
juftification   along  with  us,   is  more  than  carr^'ing 
away  the  dodtrine.     The  main  thing  is  to  have  it 
prai.xxxii,  go  with  us  to  our  houfes.    Bleffed  is  he  whofe  tranf^ 
''*•      grejfion  is  forgiven,  whofe  Jin  is  covered :  Blejfed  is 
the  man  to  'whom  the  Lord  imputes  not  iniquity,  God 
has  revealed  to  us  the  way  of  falvation  by  Jelus 
Chrift,   not  to  fet  us  a  quarrelling  about  the  man- 
Phii.iii.  s,  ner  of  declaring  it,  but  that  we  may  win  Chriji, 
^'  and  be  found  in  him,  not  having  on  our  own  righte- 

oufnefs  which  is  of  the  law,  but  that  which  is  by  the 
faith  of  the  Son  of  God. 

6.  Be  more  concerned  about  the  improving  of  a 

myftery  than  the  explaining  it.     Enquire  upon  a 

head  of  Revelation,  not  only,  what  is  there  for  me 

5  Thef.  ii.   to  know,  but  what  is  there  for  me  to  do  «*  Receive 

^^'        the  love  of  the  truthj  that  you  may  be  faved.     What 

a  poor  bufinefs  would  it  have  been  for  Noah's  fons 

to  fall  a  difputing  about  the  fiiape  and  convenience 

of  the  ark,  when  the  waters  wen^  rolling  after  them  ? 

Their  concern  was  to  get  within  it,  and  lo  to  be 

faved.     This  practical  way  of  regarding  a  truth,  is 

the  means  of  giving  you  a  greater  knowledge.    As 

Joh.vii.  17.  our  Saviour  obferves,  if  any  man  does  his  will,  then 

Jhall  he  know  the  doctrine,  whether  it  is  of  God.  or 

Ifpeak  ofmyfelf.    If  what  God  has  revealed  to  you 

about 


Great  is  the  Myjlery,  103 

about  his  nature  is  myfterious,  let  it  employ  your  a-  serm.  7.^ 
deration.    0  the  depth  of  the  riches ^  both  of  the  wif-  Rom.  xi. 
dam  and  knowledge  of  God  !  How  unfearchable  are    ^|;^*' 
his  judgments^  and  bis  ways  p  aft  finding  out  I    Who 
has  known  the  mind  of  the  Lordy  and  who  has  been 
his  counfellor  f  For  of  him^  and  to  him,  and  through 
him  are  all  things  ;  to  whom  be  glory  for  ever  and 
ever. 


SERMON   VIII.  J^t 

I  Tim.  iii.  16. 

T'he  Myjlery  of  Godliness. 


THIS  word  gives  us  the  third  general  charader 
of  the  Chriftian  Religion.  The  firft  was,  that 
it  is  the  Pillar  and  Ground  of  Truth,  what  the  faith 
of  mankind  may  rely  upon  with  confidence  :  And 
the  fecond  is  like  unto  it,  that  it  is  a  Myftery,  to  em- 
ploy all  your  affedions  of  delight  and  wonder : 
And,  now,  left  any  people  fhould  think  they  are 
only  to  be  confufed  with  airy  fpeculations,  we  are 
told,  in  the  third  place,  that  it  reaches  the  Practice, 
and  fills  our  duty  as  well  as  our  thoughts.  It  is  to 
make  us  wifer  and  better,  and  hence  it  is  called  the 
Myftery  of  Godlinefs :  Which  takes  into  it  thefe 
three  things : 

1.  It  agrees  to  the  main  defign  of  Godlinefs. 

2.  It  has  a  tendency  to  promote  it ;  nay, 

3.  It  has  the  beft  influence  upon  it.    And  in  each 
of  thefe  particulars,  it  is  diftinguiilied  from  thofe 
myfteries  that  are  not  of  Divine  original ;  fuch  as 
wicked  men  have  contrived,  and  foolifh  ones  belie- 
ved. 


104  The  Myjiery 

SERM.  8.  ved.     Their  coming  is  after  the  working  of  Satan, 
with  all  powers  and  figns  and  lying  wonders^  and 
'  with  all  deceiveablenefs  of  unrigbteoufnefs  in  thofe  that 
perijh  ;  upon  whopn  God  has  fentflrong  delujions  that 
theyjijould  believe  a  lie. 

I.  There  is  nothing  in  the  Myfteries  of  religion 
inconfiftent  with  holinefs  to  God,  and  beneficence 
to  men.  They  are  not  contrived  to  take  peopje  off 
from  their  duty,  to  make  them  vain  in  themfelves, 
and  ufelefs  to  others.  There  is  not  one  principle 
of  piety  or  charity  that  fuffers  by  them.  They  do 
not  break  in  upon  any  law  of  liberty.  And  this  is 
more  than  can  be  faid  of  the  lying  wonders  that 
fome  have  obtruded  upon  us. 

In  this  comparifon  I  will  not  lead  you  very  far 
abroad,  but  give  you  a  view  of  the  Chriftian  reli- 
gion and  thofe  Myfteries  that  are  in  it,  as  they  ap- 
pear to  be  of  quite  another  nature  from  the  inven- 
tions of  men.  The  oppofite  inftance  that  I  fliall 
bring,  is  the  doctrine  of  Tranfubfiantiation,  I  have 
frequently  heard  and  read  that  boaft  of  the  Papifts, 
that  there  is  as  good  an  argument  for  this,  as  there 
is  for  the  Trinity  ;  and  that  no  objedion  can  lie  a- 
gainft  the  one,  which  may  not  with  as  much  force 
be  applied  againft  the  other.  This  I  think  may  be 
eafily  diffolved,  if  it  was  not  out  of  the  way  of  my 
fubjed.  I  could  fliow  you,  that  there  is  a  great 
difference  between  eftablifhing  a  dodrine  by  the 
decrees  of  men,  and  receiving  it  upon  the  plain 
grounds  of  a  Revelation  ;  and  that  it  is  much  eafier 
to  find  a  fimilitude  or  a  metaphor  in  that  faying. 
This  is  my  Body^  than  it  can  be  in  the  other,  Thefe 
three  are  One  ;  and  that  in  a  cafe  which  is  plainly 
within  the  reach  of  my  fenles,  I  may  fafely  ufe 
them,  but  when  the  matter  is  confefledly  above 
them,  I  ought  to  believe  without  them  :  Becaufe 

iTJm.  vi.  this  is  what  no  man  either  has  feen  or  can  fee.  But 
as  I  faid,  the  purfuit  of  thofe  anfwers  would  make 
me  wander  too  far  from  my  text. 


i6. 


of  Godliness.  105 

I  will  therefore  run  the  comparifon  between  the  serm.  s.^ 
two  dodlrines,   upon  the  head  of  their  coniiftence 
with  pradical  religion.    It  is  eafy  to  fee  how  much 
the  peace  and  purity  of  my  life  are  promoted  by  a 
belief  of  this,  that  there  are  three  that  hear  record  i  joh.v.  7. 
in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghojt, 
and  that  thefe  three  are  one  :  That  God  was  mani- 
feji  in  the  flejb,  and  jujiified  in  the  Spirit,     The 
Divinity  of  a  Saviour  is  a  mighty  argument  for  the 
dependence  of  my  foul  upon  him.    It  is  from  this, 
that  1  can  truft  in  his  merit,  and  be  always  looking 
at  his  interceffion  ;  becaufe,  as  he  continues  for  ever,  Heb.  vii. 
he  has  an  unchangeable  priejihood.    On  this  account 
we  perform  our  duty  to  him  with  the  reil  of  his 
people,  calling  on  the  name  of  the  Lord  Jefus  Chnjl,  i  Cor.  i.  2. 
both  their  Lord,  and  ours.     We  are  under  the  law  — ix  ai. 
to  Chrijt.     If  he  was  not  God,  I  would  not  honour  joh.  v.  23. 
the  Son  as  I  honour  the  Father,  nor  as  I  hdieve  in  —\\s.i. 
God,fo  believe  in  him.    There  could  be  no  peace  of 
confcience  without  a  fenfe  of  pardon  and  the  hopes 
of  a  protedion  :  Now,  He  is  therefore  able  to  fave  Heb.  vii. 
to  the  uttermofl  all  that  corns  unto  God  by  him,  feeing     '^^' 
that  he  ever  lives  to  make  interceffion  for  them.    And 
the  fame  happy  concluiions  may  be  argued  from 
the  Divinity  of  the  Holy  Spirit.    He  that  creates  Eph,  i;.  10. 
lis  anew  in  Chrifl  Jefus,  He  that  comforts  us  in  all  our  R^^,°^ViiL' 
tribulations ,  He  that  helps  our  infirmities  in  prayers,     a6. 
He  that^MzWd-j-  us  into  the  land  of  uprightnefs,  can  be  ^^'^^}^^^' 
no  lefs  than  a  God.     In   thefe  cafes  we  are  faid  to 
be  all  taught  of  God.     if  that  is  his  title,  I  cannot 
over-do  it  in  my  expedations  from  him.    He  is  able 
to  make  all  grace  abound  towards  me.     I  believe  a 
victory  over  my  corruptions,  as  well  as  a  pardon  for 
them  :  That  though  all  7ny  pains  cannot  deftroy 
the  feeds  of  pride  and  paffion  and  worldly  ^ninded- 
nefs,  yet  the  Lord  is  that  Spirit,  and  where  the  Spi-  1  Cor.  iii. 
rit  of  the  Lord  is,  there  is  liberty.    We  are  changed     ^7»  'S. 
from  glory  to  glory  by  this  Spirit  of  the  Lord, 

Vol.  I.  O  But 


io6  "the  Myjlery 

sEi^'^^-  ^- .  But  now,  What  is  there  of  this  in  the  dodnnc 
of  Tranfubjlantiation?  What  am  I  better  for  it,  ei- 
ther in  my  hope  or  practice  ?  Do  not  we  plainly 
fee  that  it  eats  out  all  religion  ?  There  is  more  a- 
doration  paid  to  the  confecrated  wafer,  than  there 
is  to  any  thing  elfe ;  bowing  before  it,  looking  up- 
on it,  giving  it  the  loweft  homage  :  Now,  this  is 
more  than  is  owing  even  to  the  body  of  Chrift  Je- 
fus  himlelf ;  That  was  never  the  objed  of  a  religi- 
ous reverence,  being  no  other  than  a  creature.  So 
that,' though  the  words  of  the  New  Teftament  were 
to  be  taken  in  the  Fopijbfenfe^  they  would  not  put 
us  upon  any  ad  of  adoration.  Saying  This  is  my 
Body,  is  no  argument  for  me  to  fall  down  before  it, 
unlefs  he  had  faid,  This  is  my  Divinity  ;  here  I  am 
as  a  God.  Calling  it  his  Body^  expreffes  no  more 
than  the  human  nature  :  And,  therefore,  if  it  is  pof- 
iible  to  change  the  Bread  into  That^  yet  it  is  idola- 
try to  bow  down  before  it.  So  that  this  myflery  of 
theirs,  ftrikes  at  the  root  of  all  pradical  religion, 
by  giving  divine  worfhip  to  that  which  is  not  God, 
And  the  confequence  of  this  is  the  drawing  off  their 
thoughts,  their  joy,  their  dependence,  from  the  in- 
linite  Nature,   where  alone  they  ought  to  be  fixed. 

iPeti.  II.  It  is  faid  of  the  Man  Chrift  Jefus,   that  by  him  we 

Heb.ix.  14  believe  in  God,  that  he  offered  hiftifelf  to  God.  But 
this  pradice  is  in  them,  as  well  as  the  Heathen,  a 

Rom.  i.  15.  ivorjhippifig  and  ferving  the  creature  more  than  the 

Creator,  who  is  over  all  God,  blejfedfor  evermore. 

He  tells  us  in  the  fecond  commandment,  that  he  is  a 

jealous  God ;  and  it  is  upon  this  very  confideration 

that  the  Apollle  argues  againft  all  human  fancies 

I,  Cor  X.  at  the  Lord's  table :  Do  we  provoke  the  Lord  to  jea- 
loufy,  are  we Jlronger  than  he?  Shall  we  even  there 
proftrate  ourfelves  to  any  but  the  Moft  High.^  Shall 
we  make  an  idol  of  the  greateft  bleffing  that  he  has 
given  us;  and  defraud  him  of  the  honour  that  \>, 
due  to  himlelf  alone,  for  the  fake  of  that  lower  na  - 
ture,  that  he  was  pleafed  to  take  upon  him?  Thus 

yqu 


ZI,  Xi. 


of  Godliness.  io^ 

you  fee,  how  the  belief  of  this  dodlrine,  and  the  serm.  s.^ 
whole  pradice  of  their  church,  are  inconfiftent  with  , 
that  principle  that  lies  at  the  heart  of  all  religion. 
That  God  alone  is  to  be  worlhipped. 

2.  The  dodrines  of  Chriftianity  have  a  tenden- 
cy to  promote  all  Godlinefs.  They  are  given  upon 
that  very  defign.  In  another  place  it  is  called  the  iTim.vi.  3, 
doSlrine  according  to  Godlinefs y  that  is,  framed  by  the 
fame  model  with  it.  Thefe  things  are  revealed  on 
purpofe  to  turn  our  feet  into  the  way  of  peace^  /oLuKei.  7s> 
give  light  unto  them  that  fit  in  darkntfs,  and  in  the 
Jhadow  of  death. .  Nay,  befides  the  homage  that 
mult  be  paid  to  God,  we  have  a  myfterious  religion 
that  makes  us  uieful  to  the  world.  You  fee  upon 
what  view  life  and  immortality  are  brought  to  light 
by  the  Gofpel.  He  there  lays  down  the  original  prin- 
ciple of  Revelation,  that  the  love  and  kindnefs  of  G«if-  Tit-  iii.  4» 
our  Saviour  towards  man  appeared^  not  by  works  of  ^'  ^'  ^" 
righteoufnefs  that  we  have  done,  but  according  to  his 
mercy  has  he  faved  us,  by  the  wajhing.  of  regenera- 
tion, and  the  renewing  of  the  Holy  Ghoji^  which  he 
Jhed  on  us  abundantly  through  Jefus  Chrif^^  our  Savi- 
our ;  that  we  being  fuflified  by  his  grace,  may  he  heirs 
according  to  the  hope  of  eternal  life.  Aud  what  is 
all  this  for  ?  Only  to  throw  us  into  a  method  of  in- 
dividual piety  ?  No  ;  but  to  make  us  of  fervice  to 
others.  This  is  a  faithful  faying,  and  thefe  things  I 
will  that  thou  affirm  conflantly,  that  they  who  have  be- 
lieved in  God,  may  be  careful  to  maintain  good  works  ; 
thefe  things  are  good  and  ptof  table  unto  men:  The 
reafon  he  gives,  in  the  next  words,  why  we  are  to  a- 
void  fooli/b  queflions  and  genealogies,  andflrivings 
about  the  law,  is  becaufe  they  are  unprofitable  and 
vain  :  They  do  no  manner  of  good. 

Thi^  may  be  truly  affirmed  of  Tranfubflantiation ; 
it  is  an  ufelefs  Myftery,  as  much  againlt  Peace  up- 
on earth,  as  it  is  againft  Glory  to  God  in  the  highefl. 
It  fhows  710  good  will  towards  men,  but  is  plainly  a 
cloak  of  covetoufnefs,  for  a  Prielt  tirft  to  lead  you 

into 


io8    .  The  Myjlery 

SERM.  s.^  intQ  the  dark,  and  then  to  rob  you.    It  changes  the 

Rom.  i.  23.  glory  of  the  incorruptible  God^  into  an  image  made 
like  to  corruptible  man.    The  manner  of  prelling  it, 

jam.iii.  17.  J5^  ij]^g  itfelf,  ufichrijlian,  earthly,  fenfual,  and  devil- 
i/h.  They  do  not  recommend  it  as  they  would  the 
wifdom   that  dejcends  from  above ;  for  that  being 

^l-Jirft  pure,  it  would  be  2X^0 peaceable,  gentle  and  eafy 

to  be  entreated, full  of  mercy  and  good  fruits.  Where- 
as, there  never  was,  that  I  can  hear,  any  common 
temper  fliown  in  the  fervice  that  is  p*aid  to  this  pre- 
tended body  of  Chrifl: :  They  fpeak  perverfe  thingsr 
about  it  \  human  decrees  have  eftabliilied  it  upon 
human  penalties  ;  it  is  fafer  contradidling  any  ar- 
ticle of  religion  than  that.  Lnquiiitions,  that  car- 
ry in  their  bowels  all  the  varieties  of  cruelty,  are  a 
trench  fet  about  this  doftrine. 

If  they  would  difpute  about  the  body  of  Jefus,  as 

Judc  9.  Michael  the  Archangel  did  about  the  body  of  Mofes^ 
they  mud  bring  no  railing  accufation  ;  but' they  ufe 
worfe  language  to  their  brethren,  than  he  did  to  the 
devil.  It  is  very  different  from  the  methods  of  the 
Gofpel,  when  objedtions  are  anfwered  by  racks  and 
fires.  Nay,  where  the  laws  have  reftrained  them 
from  thefe  feverities,  there  cannot  be  a  proceffion  of 
the  Hoft,  without  a  church  mob,  intuiting  all  thofe 
that  do  not  come  into  their  idolatry.  And  what  a 
confufed  afTembly  muft  that  be,  that  are  zealous 
both  in  adoration  and  violence  ;  that  is  equally  a 
houfe  of  Prayer,  and  a  den  of  Thieves  ?  One  party 
falling  down  themfelves,  and  another  party  knock- 
ing down  others  ;  and  this  in  the  greateft  folemni- 
ty  of  their  worfhip  ?  As  if  a  more  extraordinary  de- 
votion could  not  be  carried  on,  but  in  this  jum- 
bled way,  by  the  fuperftition  of  their  bigots,  and  the 
infolence  of  their  bullies.  Their  proceffion  in  cele- 
brating his  death,  is  not  unlike  that  of  the  Jews  in 

Mfit.  xxvi.  contriving  it.     Judas  one  of  the  twelve  came,  and 

47-         with  him  a  great  midtitude  with  fwords  and  flavesy 

from  the  chief  priefls  and  elders  of  the  people.    Such 

offerinirs 


of  Godliness.  109 

offerings  as  tliefe,  are  fitter  for  Molocb  than  for  Je-  serm.s.^ 
Jus.    The  former  indeed  allowed  all  this,  but  of  the 
latter  it  is  obferved  that  his  carriage  was  the  reverfe 
to  thefe  riotous  devotions,  for  he  did  notjlrwe^  nor  Mat.  xii. 
crjy   nor  caufc  his  voice  to  be  heard  in  the  Jlreets .     ^^' 
And  he  will  be  ferved  in  his  own  way.     The  A- 
poftle  gave  a  very  different  account  of  himfelf  from 
what   thefe   fons  of  violence  can  pretend  to,  They  Atfis  xxiv. 
found  me  purified  in  the  temple^  neither  with  multi-     ^^' 
tude  nor  with  tumult.  Thefe  con fu (ions  are  the  fruits, 
of  that  vile  dodlrine,  and  by  their  fruits  we  are  to 
know  them. 

3.  Tlie  MyHeries  of  religion  have  not  only  a 
tendency  to  promote  Godlinefs,  but  they  give  the 
beft  influence  to  it.  It  never  profpers  fo  well  as 
under  theimpreffions  of  this  faith.  It  is  the  Spirit  l^'^-^'^-^i- 
that  quickens^  the  fiefJj  profits  nothing  ;  thefe  'iijords 
of  God,  they  are  fpirit  and  they  are  life.  Morality 
without  revelation,  is  ftarved  and  withered ;  it  wants 
either  more  vigour  or  more  comfort.  But  if/j/?y  pr.xcii.  13. 
that  are  planted  in  the  houfeof  the  Lord,JhallflmriJh 
i?i  the  courts  of  our  God.  Here  1  fhall  endeavour 
to  do  thefe  two  things : 

1.  Give  you  fome  account  of  this  Godlinefs ;  and, 

2.  Show  you  how  the  Mylieries  of  Religion  have 
a  happy  influence  upon  it. 

( I . )  What  is  the  Godlinefs  here  mentioned  ?  Look- 
ing into  this  will  give  us  an  argument  for  thofe 
do6lrines  that  promote  it.  If  we  find,  that  the 
pradice  they  put  us  upon  is  the  mofl:  ufeful  to  our- 
felves  and  others,  we  fhall  the  more  efteem  them, 
I  take  the  word  £uo-£j32»ct  to  be  of  great  extent,  and 
to  include  the  whole  of  our  duty,  though  it  has 
the  neareft  relation  to  what  lies  between  us  and 
God.  In  particular,  it  fignifies  our  worfhip  of  him,, 
our  likenefs  to  him,  our  communion  with  him,  our 
expedlations  from  him,  our  regard  to  his  inftitu- 
tions,  our  love  to  his  people,  and  our  ufefulnefs  to 

hig 


no  Hbe  Myjlery 

SERM.  8.  his  creatures.     Thefe  are  fo  many  beauties  of  ho- 

Rom.liiT  linefs,  and  ornaments  of  pradice.  'He  that  in  thefi 
^s-  things  ferves  Chrljl^  is  acceptable  to  God,  and  ap- 
proved of  men:  And  you  will  find  they  fink  and 
die  when  we  abate  of  our  relifh  for  the  Myfteries 
of  Religion.  No  fort  of  people  are  fo  grofsly  de- 
ficient in  their  morals,  as  they  that  defpife  the  Doc- 
trines of  Chriftianity. 

I.  One  article  of  Godlinefs,  and  indeed  the  chief 

Pf.  xcv,  6.  of  them  is,  that  we  Ihould  bow  down,  and  worjhip^ 
before  the  Lord  our  Maker.     When  God  looked 

^xiv.  a,  3.  fj,Qj-Q  heaven,  upon  that  enquiry,  to  fee  if  there 
were  any  that  did  under/land  andfeek  hiniy  the  re- 
port is,  that  They  are  altogether  become  filthy,  there 
is  none  that  does  good,  they  eat  up  his  people  as  they 
eat  bread,  and  do  not  call  on  the  Lord.  It  is  the 
unhappinefs  of  the  Heathen  world,   that  they  are 

y-v'^.i-v.x^.  alienated  from  the  life  of  God,  through  the  ignorance 

Rom.  i.  21.  that  is  in  them  :  Or,  if  they  know  God,  they  glorify 
him  not  as  God,  but  become  vain  in  their  imagina- 
tions, and  their  foolijh  heart  is  darkened.     Our  Sa- 

joh.  iv.  22.  viour  tells  the  Samaritans,  that  they  worjlnpped  they 
know  not  what.  But  the  moft  lamentable  account 
is  that  which  the  Apoftle  gives,   that  thefe  people 

Eph.  ii.  12.  are  without  Chrifl,  aliens  to  the  commonwealth  pf 
Ifrael,  fir  angers  to  the  covenant  of  promife,  having 
no  hope,  and  without  a  God  in  the  world :  -psLy'ing 
no  relped  to  him  who  was  their  Author  and  will 
be  their  Judge ;  never  feeling  after  him,  if  haply 
they  7mght  find  him:  But  ading  as  if  they  carried 
brutal  fouls  in  human  bodies. 

This   is  the  firft  thing  that  the  Grace  of  God 

Adts  ii.  37.  (Joes,  it  brings  us  to  our  knees.  Men  and  brethren, 
whatJhaUwe  do  to  be  faved?  was  the  cry  of  thofe 
who  a  little  before  were  hardened  againlt  all  falva- 
tion,andhad  the  utmoft  contempt  of  the  means  that 
God  appointed  for  it.  The  jailor,  whofe  confcience 
was  covered  with  a  brawninefs  from  his  calling, 
comestrembling  with  the  fame  queilion.  Itisobferv- 

ed 


o/"  Godliness,  in 

cd  of  Saul,  that  he  quickly  fell  to  this  work ;  Behold  s^R^.s.^ 
he  prays.  It  may  be,  they  who  led  him  by  the  hand  Aasix.n. 
to  Daraafcus,  knew  not  what  he  was  doing ;  they 
only  beheld  him  a  miferable  objed,  a  moving  fpec- 
tacle  that  could  not  lie,  and  durft  not  ea;  for  three 
days  and  three  nights  ;  but  in  this  heavy  darknefs 
he  found  his  way  to  the  throne  of  grace.  His  de- 
fires  were  feeding  and  fetching  from  Above, though 
he  made  fuch  a  fad  figure  to  thofe  about  him. 

This  is  Godlinefs :  If  you  call  on  the  Father^  who  ^  P*'^-'-  ^7- 
without  refped  of  perfons  will  judge  every  man  ac- 
cording to  his  workypafs  the  time  of  your  fojourning 
here  in  fear y  as  thofe  that  are   born  not  of  the  cor- 
ruptible feed,   but  the    incorruptible.      1  his  is  the 
great  bufinefs  of  religion,  tofeek  the  Lord  whilfl  he  I'a.  iv.  6. 
may  be  founds  and  call  upon  him  whilfl  be  is  near. 
There  is  no  piety  without  this.     Let  not  any  de- 
ceive themfelves ;  religion  does  not  conlifl;  fo  much 
in  talking  of  God,  as  in  talking  to  him.     With  my  —  yix\i.  9. 
foul  have  I  defired  thee  in  the  night,  faith   the  Pro- 
phet, and  with  my  fpirit  within  me  I  will  feek  thee 
early.     The  way  of  the  juft  is  uprightnefs  ;  that  is, 
his  habit,  his  choice,  his  courfe,  his  inclination  ; 

and  thou  mofi  upright,  dofl  weigh  the  path  of  the "?• 

jufl.  It  is  under  thy  notice,  and  it  is  di reded  to 
thy  throne.  There  are  all  manner  of  conlidera- 
tions  that  (hould  move  us  to  this  ;  the  debt  we 
owe  to  a  Creator,  the  neceflity  that  is  upon  us  from 
the  daily  deficiencies  of  life,  and  more  efpecially 
the  intereft  of  immortality  in  another  world,  which 
can  be  purfued  in  no  better  a  way.  All  thefe  the 
grace  of  God  fets  home.  Thofe  people  may  be  fup. 
pofed  to  cafl  off  fear,  who  rejlrain  prayer  before  ]oh^s.^i 
God.  It  is  this  duty  that  the  principles  of  the 
Chriftian  Dodlrine  are  to  promote. 

2.  Our  likenefs  to  God.     Godlinefs  is  God*s  like- 

nefs.     This  maybe  confidered  both  as  the  caufe 

and  the  effeft  of  the  other.     Our  conformity  to 

iiim  makes  us  ferve  him,  for  how  Jhall  two  walk  Aiv>si"-3 

*  together 


1 12  The  Myjlery 

?fi^!i  together  except  they  be   agreed?    and  our  fervlce 

a  Cor.  iii.    makes  us  more  like  him  ;  We  look  through  a  glafs, 

^^-  and  are  changed  into  the  fame  image,  from  glory  to 

glory.     It   is  the  command  that  he  has  laid  down, 

I  Pet.  i.  16.  j^g  yg  hoh,  for  I  am  holy.  And  he  that  has  this  hope 

ijoh.  111.3.    •      1  "  •  n  •/>     7  ■      A  7/»  1       • 

m  mm,  ilhU  purify  himjeif,  even  as  he  is  pure. 

The  belt  influence  to  this,  comes  from  the  prin- 
ciples of  the  Chrjftian  Doctrine.  The  cleareft,  view 
that  we  can  have  of  the  divine  perfections,  is  fiom 

Joh.  i.  18.  a  God  manifefl  in  the  flejh.  No  man  has  feen  the 
Father  at  any  time,  hut  the  only  Begotten,  who  is  in 
the  bofom  of  the  Father,   he  has  revealed  him.     In 

C0I.1. 15.    jjjj^  ^,g  have  the  image  of  the  invifihle  God. 

This  is  a  true  and  noble  notion  of  religion,  that 
it  is  a  conformity  to  him  that  made  us.  IVe  are 
his  workmanjljip,  created  anew  in  Chrijt  Jefus  unto 

Eph.  iv.  25,  good  works.  We  put  on  the  new  man,  in  the  image 
of  him  that  created  us.  Some  fort  of  people  are 
fond  of  being  called  gods.  They  would  gladly  fup- 
pofe  themfelves  to  have  his  ^oic;^^  ;  but  it  would 
be  more  their  interell  to  imitate  his  purity  and 
goodnefs.  Supremacy  and  Infallibility  are  not  what 

Tc.  cxivii.,    he  has  imparted  to  any.     Great  is  our  Lord  and  of 

^'  great  power,   his  underflanding  is  infinite.     Thefe 

we  are  not  to  learn  of  him  ;  but  he  has  propofed 

his  other  attributes  to  our  efteem  and  practice,  to 

be  gracious,  holy,  juft,  and  true.     It  is  only  in  this 

Mat.  V.  48.  fenfe,  that  we  are  to  be  perfect,  as  our  heavenly  Fa- 
ther IS  perfed. 

3.  Godiinefs  confifts  in  a  communion  with  God  ; 

Cant-viii.   which  is  the  exchange  of /oT;(f,  between!  him  and 
'^'  us.     We  delight  ourlelves  in  his  great  goodnefs ; 

and  the  fatisfaciion  we  receive  from  his  love  as  a 
bounty,  is  returned  to  him  as  an  otFering.  On  his 
part,  this  is  promoted  by  engaging  bur  graces,  pour- 
ing afrelh  into  our  comforts,  and  drawing  us  out 
after  himfelf.  On  our  part,  it  is  purfued  in  defues 
towards  him  ;  admirations  of  him,  for  the  glory  of 
his  nature,  the  lownefs  of  his  condefcenfion  ;  for 

what 


O/GODLINESS.  113 

what  he  is,  and  what  he  does.     It  fometimes  rifes  serm.  s. 
into  joyful  aflurances  that  he  is  ours  and  we  are  ""^     ^ 
his ;  and  thefe  are  ftill  more  powerful  as  the  foul 
flies  up  with  them  into  a  better  world,  where  we 
are  not  only  to  have  a  glory /row  Chrift,  but  a  glo- 
ry with  him. 

This  fatisfadion  may  well  be  called  Religion,  be- 
caufe  it  comes  no  other  way.     Thele  are  joys  that 
no  ftranger  intermeddles  with.     If  our  joys  are 
feparated  from  a  life  of  holinefs,  humility  and  peace, 
they  ave  falfe,  and  counterfeit.  An  angry  pallionate 
favourite,  is  a  contradiction  ;  God  indulges  no  pet- 
tilh  children  in  his  family ;  though  he   may  not 
caft  them  out  of  the  houfe,  yet  he  carries  jt  with 
a  coldnefs  to  them.    I  have  known  fome  Chriftians 
very  courageous  in  dangers,  and  very  liberal   in 
charities,  who  have  fcarce  enjoyed  a  common  peace 
within,  becaufe  of  a  four  and  morofe  temper.  The 
Apoftle  faith,  Though  I  bejlow  all  my  goods  to  feed  '  ^or.  xiii. 
the  poor,  and  though  I  give  my  body  to  be  burned^     ^' 
and  have  not  charity^   it  profits  me  nothing,     God 
ufually  deals  with  his  own  children  as  they  do 
with  others.     With  the  merciful  thou  wiltjhow  thy-  Pf.  xviii. 
felf  mercifuly  and  with  the  froward  thou  wilt  Jhow     ^^''^'^• 
thyfelffroward.     Nothing  more  ^rzVi'^j"  the  Spirit  Eyih.iv.^Q, 
of  God  ihcin  the  riling  of  an  inward  paffion.     If    ^^' 
you  would  be  fealed  to  the  day  of  redemption,  you 
muft  put  away  clamour,  and  malice,  and  anger,  and 
evil-f peaking.     This  is  Religion  ;  and  it  is  a  de- 
lightful part  of  it,  X.0  feek  the  Lord  and  his  flrength,  pf.  cv.  4. 
to  feek   his  face  evermore,  that  your  heart  may  live 
forever.     It  is  ^ood,  {^dith  Dsivid,  for  me  to  draw  \xxin.2S. 
nigh   unto   God.     My  foul  Jhall  be  fatisfied  as 'with  \xn\.  ^. 
marrow  and  fatnefs,  and  my  mouth  JJjall  praife  him 
with  joyful  lips. 

4.  This  fame  Godlinefs  takes  into  it  our  expec- 
tation  from   God.     We  are  f ave d  by  hope,  but  hope  Rom,  viij. 
that  is  feen  is  not  hope,  for  what  a  man  fees,  why    ^4.25- 
does  he  yet  hope  for?    But  then  do  we  hope,  if  we 

Vol.  I.  P  %vith 


114  'The  Mvftery 

^^^'-  ^'  with  patience  wait  for  it.  Mod  of  our  dealings 
with  God  are  about  things  to  come.  We  defire  he 
would  give  us  our  daily  bread,  and  forgive  us  our 
debtSs   and   not  fuffer  us  to  be  led  into  temptation  y 

Tit.  ii.  13.  but  in  all  this  we  are  looking  for  that  hie  [fed  Hope^ 
and  the  glorious  appearing  of  the  great  God  and  Sa- 
viour  Jefus  Chrifl.     When  our  hearts   are  directed 

2  Theff.  iii.  jnto  the  love  of  God,  it  is  alfo  into  a  patient  waiting 
^'         for  the  coming  of  ChrijL     We   have  not  yet  re- 
ceived our  portion  :  He  that  has  put  us  among  the 

2  Cor.  V.  I,  children,   will   give  us  a  delightful   heritage.     We 

^"  ■*■      J,hat  are  in  this  tabernacle  do  groan  being  burdened : 

^'  7. 8-     And  it  will  be  thus  with  us,  till  we  are  clothed  upon 

with   our  houfe  that  is  from  heaven.     IVe  walk  by 

faith  arid  not  by  fight ;  and  therefore  whilfi.we  are 

at  home  in  the  body  we  mufl  be  abfetJt  from  the  Lord. 

We  are  waiting  to  fee  the  King  in   his  beauty,  and 

be  brought  into  the  land  that  is  now  afar  off. 

There  is,  and  perhaps  there  always  vvill  be,  fome 
dread  of  death.  The  breaking  down  of  this  ta- 
bernacle is  an  a6t  of  violence.  Sicknefs  has  an 
awful  way  of  pulling  out  the  pins,  and  taking  the 
frame  to  pieces.  We  ought  to  ufe  all  means  for 
lengthening  of  life  :  It  is  not  only  the  voice  of  na- 
ture, but  of  religion.  For  which  reafon  J.  cannot 
'  but  think,  that  a  late  author,  in  his  Eccleliaftical 
Hiilory,  has  mifreprefented  the  primitive  Chriiiians 
about  their  zeal  in  pulhing  on  martyrdom  ;  that 
was  no  bufinefs  of  theirs.  We  have  but  two  ex- 
amples in  the  Bible  of  good  men  defiling  to  die  ra- 
ther than  live,  and  each  of  them  are  blamed  for  it. 
Neverthelefs,  as /^<? /m/Tf  know  that  they  fl? all 
die,   ib  there  can  be  no  religion  that  does  not  keep 

Phil  iii.  20  up  a  trade  with   another  world.      Our  converfation 

I  Pet,  i  13.  z'j"   in   heaven.     We   ?iXt  waiting  for  the  grace  that 
fh:ill  be  brought  to   us  at   the  revelation  of  Jefus 

Heb.  ix.  2S.  Chrifi.     We  look  for  his  fecond  appearance.     Our 

aCor.iv.i8.  eyes  are  taken  off  from  things  that  are  feen,  which 

are 


o/ Godliness.  115 

are  but  temporal,   and  fixed  upon  thofe  that  are  not  sf.rm.  s. 
feen,  which  are  eternal. ^  ^— y-~j 

5.  Godlinefs  takes  into  it  our  regard  to  the  Di- 
vine inltitutions.     Wq  mu^  call  the  Sabbath  a  ^t'- ifa.  iviii. 
light,  the  holy  of  the  Lord,  arid  ho?iour able.-     People     ^^' 
may  abound  with  arguments  againft  the  obligation 
of  tlie  command,  and  llrive  to  bend  their  judgment 
to  their  practice  ;   but  the  grace  of  God  teaches  us 
to   look   upon  it  as  an   accepted  time,   and  a  day  of 
fahation,     'I'here  is  no  vvordiip  of  God,  but  in  "the 
way  that   he   has   appointed.      We  are  to  continue 
not   only  z«   the  Apojiles^  doStrine,  but  in  their  feU 
loufJjip,  in  breaking  of  bread  and  in  prayers,  1'here-  A(fts  ii.  42. 
fore   that   perlon   gives   himfelf  a  liberty  of  uling-     '^^' 
vain  words,  who  talks  of  Chrillianity.  and  yet  can 
turn  away  his  ear  from  hearing  the  law,  finding  his 
pleafure  on   God^s  holy  day.     They  that  are  above 
ordinances,   are  above  grace.     The   generation  of 
feekers  enquire   where  God   may  be   found.     He 
has   been   known   by  the  breaking  of  bread,   and 
?nanifefied  the  good  favour  of  his  knowledge  by  preach- 
ing :   And  upon  this  pradfice   the   mylteries  of  re- 
ligion have  a  powerful  influence. 

6.  Godlincis  takes  into  it  our  love  to  godly  peo- 
ple. 'I'here  mult  be  a  focial  religion  ;  not  forfaking  Heb.  x.  25, 
the  affembling  of  ourfelves  together,  but  confldering 
one  another  10  provoke  unto  love  and  good  works,  and 
fo  much  the  mure  as  you  fee  the  day  approaching. 
The  temper  that  teaches  fupercilious  language, 
Stand  by  thyfelf,  for  1  am  holier  than  thou,  is  fo  far  ifa.  ixv.  5, 
from  bein^;  right,  that  it  gives  God  the  quickelt 
offence  ;  Thefe  are  a  fnoak  in  his  nofe,  and  afire 
that  burns  all  the  day.  The  grace  of  God  gives  us  a 
fimiiitude  both  to  him  that  made  us,  and  to  thofe 
who  have  obtained  the  like  precious  faith  with  lis. 
All  the  whims  of  Popery  that  feparatt;  people  from 
the  converfation  of  the  worlds  and  throw  them  in- 
to a  morofe  retirement,  are  asuhchriftian  as  they  are 
inhuman.    And  therefore  we  ought  to  abhor  them 

as 


1 1 6  Great  is  the  Myjlery 

SERM.  8,    as  ways  of  making  us  ufelefs,   or  at  the  beft,  Tike 

Hof.  X.  I.     Ifrael,  an  empty  line  that  brought  ioxxSx  fruit  to  itfelf, 

7.  Our  ulefulnefs  to  thofe  who  are  yet  'without^  is 

no  fmall  part  of  religion.     To  this  we  have  the 

example  of  our  gracious  God,  who  caufes  his  fun 

to  fliinc  upon  the  juft  and  the  unjufl;.     As  he  was 

mindful  of  us  in  our  low  eflate,  fo  fhould  we  be  of 

Rom.  V.  6.   others  :  When  ive  were  -without.  Jlrength,  and  yet 

YiiiAxvin.  Jinners,  Chrijl  died  for  the  ungodly.     He  received 

1 8-         gifts,  even  for  the  rebellious ,  that  the  Lord  God  might 

dwell  among  them.     As  you  have  been  as  bad  as 

they,   how  do  you  know  but  they  may  in  time  be 

as  good  as  you  ?  and  if  it  is  not  fo,  there  muft  be 

the  utmoft  care  to  preferve  the  ways  of  God  in  full 

reputation,  that  they  may  have  no  evil  thing  to  fay 

Jam.  i.  27.   of  you.     Th'is  IS  Godl'inek,  pure  religion  and  unde- 

fled  before  God  and  our  Father,  to  vi/it  the  father- 

lefs  and  the  widow ,  and  to  keep  yourfelves  unfpotted 

from  the  world.     A  good   man  is   an   ufeful  one..^ 

rhii.  ii.  IS,  The  fons  of  God  are  blamelefs  and  hannlefs^  with- 

^^-         out  rebuke,' in  the  midfl  of  a  corrupt  and perverfe 

generation,  among  whom  they  are  as  lights  in  the 

world  ;  holding  forth  the  word  of  life. 


A«gurt  3. 
1,718. 


SERMON  IX. 


(2.)'TXTE  fhall  now  enquire  how  this  Godlinefs, 
V V  ^s  it  comprehends  our  duty  to  God  and 
our  beneficence  to  man,  is  promoted  by  the  My- 
Iteries  of  Religion.  How  do  thefe  things  fill  us 
with  reverence  and  a  godly  fear  ;  and  teach  us  to 
do  jufllce,  love  mercy^  and  walk  humbly  with  our 
God?  1  might  confider  the  two  branches  of  holi- 
nefs  apart,   and  let  you  fee  that  they  are  both  of 

them 


^Godliness.  117 

them  much  improved  by  the  dodtrines  of  the  Gof-  serm.  9. 
pel:   That  the  grace  of  God  which  brings  falvation  x,t.  iT.  u,' 
teaches  us  to  deny  ungodlinefs  and  worldly  lujts,   and  "« ^3, 14- 
to  live  fiber ly  as  to  ourfelves,  righteoujly  as  to  our 
neighbour,  and  godly  in  the  ads  of  devotion ;   and 
that  thefe  beauties  of  pradtice  are  all  maintained 
and  heightened  by  our  looking  for  that  blejfed  Hope, 
and  the  glorious  appearing  of  the  great  God  and  our 
Saviour  Jefus  Chriji  ;  who  gave  hirrifelf  for  us,  that 
he  7night  redeem  us  from  all  iniquity,  and  purify  to 
himfelf  a  people  that  are  zealous  of  good  works. 

But  I  ftiall  not  confider  thefe  things  afunder.  I 
will  only  give  you  a  few  particulars,  in  which  you 
will  fee,  there  could  be  no  approach  to  God,  and 
no  true  fervice  to  men,  if  our  Religion  was  not  fo 
myfterious  as  infinite  Wifdom  has  appointed  it  : 
That  is,  if  God  was  not  manifeji  in  the  Flefh, 
juflified  in  the  Spirit,  believed  on  in  the  World,  and 
received  up  into  Glory.  It  is  only  by  this  that  we 
"know  of  a  way  opened  to  the  throne  of  Grace.  It 
is  thus  that  we  are  filled  with  a  reverence  for  the 
Divine  Majefty  ;  by  thefe  means  he  creates  the 
principle  of  our  love,  which  is  no  other  than  a  re- 
turn of  gratitude  to  his  :  We  find  by  experience: 
that  this  makes  the  worfliipof  God  our  delight  and 
pleafurc  :  In  this  we  have  the  greatest  examples  of 
our  duty,  are  moft  infpired  with  hope,  filled  wit4i 
charity  to  thofe  with  whom  we  differ,  and  a  true 
value  for  them  with  whom  we  agree.  Thus  it 
appears  that  Chriftianity  is  a  Myftery  of  Godlinefs  ; 
that  it  forms  and  adorns  the  pradice  of  thofe  that 
believe  it.  There  are  none  of  its  doclrines  which 
do  not  infufe  into  thefe  rules,  that  life  that  makes  ■ 
them  more  powerful  and  pleafant. 

I.   Were  it  not  for  thefe  Mylleries,  we  could  not 
have  had  an  open  way  to  the  Throne  of  Grace. 
Faith  is  the  evidence  of  things  not  feen,  and,  yet  with-  Heb.  xi.  i, 
out  this  faith,  which  fuppofes  a  Revelation,  //  is  im"  e. 

pojjible  to  pleafe  G&d.     It  feems  to  be  tli^  univerfal 

language 


1 1 8       .  Great  is  the  Myjlery 

SSRM.  9.    language  of  our  nature,  that  all  jie/h  have  Jinned 
Rom.  iii.      and  fallen  Jfjort  of  the  glory  of  God.  .   We  cannot 
=3-         but  fear  that  he  is  a  God  of  truth  and  without  ini- 
quity.    Thefe  are  the  eternal  glories  of  his  nature, 
without  which  he  could   not  be  the  objcd:  of  our 
reverence,  and  tinners  cannot  thinkof  them  without 
Pf.cxiiii.  2.  a  dread.    In  thy  JightJImll  no  man  living  he  jujlijied. 
This  ever  was,  and  ever  will  be,  the  painful  query 
Mic.  vi.  6,  of  an  awakened  confcience.  Wherewith  Jfyall  I  come 
7-  before  the  Lord,   and  how   niyfelf  to  the  mofl  high 

God?  For  this  fome  people  will  ftick  at  no  expence 
or  cruelty  :   Shall  I  come  with  thoufands  of  rams, 
and  ten  thoufand  rivers  of  oil?  Shall  I  give  my  firjt 
horn  for  my  tranfgreffion,  the  fruit  of  my  body  for  the 
Jin  of  my  foul?    In  thefe  forrowful  con  fu lions  mull 
they  have  wandered  to  the  end  of  the  world,  if  God 
had  not  revealed  his  love,  and  fhowed  thetn  better 
ways  of  approach  than  ever  they  could  have  thought 
Eph.iii.  u,  of ;  according  to  the  eternal purpofe  vuhich  he  pur- 
^^-         pofed  in  Chrijt  Jefus  our  Lord^  in  whom  we  have  hold- 
nefs  and  accefs  with  confidence  hy  the  faith  of  him. 

We  could  not  come  to  God  as  Adam  did,  who 
had  two  things  to  recommend  him,  the  purity  of 
ifa,  ixiv.  6.  his  nature,  and  the  perfedion  of  his  obedience.  We 
are  all  as  an  unclean  thing,  a?id  our  righteoufnefs  as 
filthy  rags.     Our  perfons  are  vile,   and  our  adlions 
johxiv.  4.  provoking.     Who  can  bring  a  clean  thing  out  of  an 
unclean  ?  not  one.    The  Angels  who  were  our  com- 
panions in  Paradife  became  the  terrible  guards  of 
the  place,  and  enemies  to  the  old  inhabitants.  There  . 
Gen.iii.  24.  was  no  ^QXXiughy  X.\i?lX.  fiuming  fword  that  turned 
every  way  to  keep  the  way  of  the  Tree  of  Lfe.    And 
therefore,  as  all  the  former  pafTages  were  blocked 
iicb.  X.  20,  up,  God  is  faid  to  confecrate  a  new  and, a  living  way 
through  the  vail,  that  is  the  fieJJj  of  (Jhrilt.     To  this 
he  has  given  a  confecration  ;  he  has  made  it  holy. 
Our  inventions  at  .the  bell  were  uncertainties;  whe- 
ther  they  Vv^ould  do  or  no,  we  could  not  tell  ;  but 
upon  this  way  he  has  put  a  royal  ftamp.    It  is  what 

his 


o/"  Godliness.  119 

his  own  holinefs  has  opened.    Then  it  is  a  new  way^  serm.  9. 
as  diftinguifhed  from  that  which  our  iniquity  had  '      '      ' 
clofed  up  :  And  laflly,  it  is  «  Iwiiig  ^ajy  as  it  gives 
life  to  thofe  that  come  into  it,  and  as  it  endures  for 
ever. 

Now  all  this  is  brought  about  by  the  firfl  branch 
of  the  Myftery  of  GodHnefs,  God  was  manifeji  in 
the  FleJ}j.  Without  that  we  rauft  for  ever  have  con- 
tinued in  the  Itate  of  our  firft  parents,  driven  out 
from  God  ;  from  the  habitation  of  his  holinefs, 
from  a  concern  with  his  love,  and  any  further  ex- 
pedations  of  his  bounty.  Nay,  our  cafe  would  have 
been  the  fame  with  that  of  devils.  They  are  bet- 
ter at  contriving  ways  of  return  to  God,  than  we 
can  pretend  to,  and  yet  it  is  pail  alf  their  cunning 
to  find  out  any  door  of  hope.  But  ham?ig,  left  their  Jude  6. 
habitations  once,  they  have  left  them  for  ever,  and 
are  referved  in  everlajling  chains  under  darknefs  to 
the  judgment  of  the  great  day. 

The  reafon  why  it  is  not  fo  with  us  as  it  is  with 
them,  muft  be  all  refolved  into  thofe  things  that  we 
call  the  Myftery  of.  Religion  ;  that  God  has  fent  ^om.vm.y 
forth  his  Son  in  the  likenefs  of  Jinful  flejh  ;  that  he  is 
the  Way,  the  Truth  and  the  Life.     No  man  comes  to  joh.  xiv.  6, 
the  Father  but  by  him.     Being  jujlified  by  faith,  we  Rom.v.  i, 
have  peace  with  God  through  our  Lord  Jefus  Chrifl,     ^' 
by  whom  alfo  we  have  accefs  by  faith  into  this  grace 
wherein  wc  Jtand.     He  has  joined  the  two  main 
principles  of  natural  and  revealed  religion  together, 
that  there  is  but  one  Gody  and  one  Mediator  between  i  Tim.  ii, 
God  and  man ^  the  Man  Chrifl  Jefus.     Without  this     ^' 
there   muft   have  been  an  eternal  bar  in  our  way  ; 
for  God  hears  notfinners  ;  he  is  oi  purer  eyes  than  joh.ix.  31. 
to  behold  iniquity,  or  look  on  them  that  do  evil.    And  Hab.  i.  13. 
what  does  this  conclude  for  us,  but  that  we  have  no 
hope,  and  muft  live  as  without  a  God  in  the  world. 
Had  it  not  been  for  our  High-Prieft,  who  is  gone 
by  his  own  blood  into  the  holy  place,  we  could  not 
have  come  with  boldnefs  to  the  mercy-feat^  in  hopes  iiebav.  is. 

of 


I20  Great  is  the  Myjlery 

^^^'^^-  9* .  of  obtaining  mercy  and  finding  grace  to  help  in  every 
time  of  need. 

2.  Another  principle  of  Godlinefs  which  the  My- 
fteries  of  Religion  do  improve,  is  a  reverence  of  the 
Divine  Majefty.     1  need  not  ftay  to  argue  the  ne- 
ceffity  of  approaching  in  this  manner  to  infinite 
Pf.lxxxix.   Perfedlion.     Great  fear  is  due  unto  the  Lord  in  the 
7-  ajfembly  of  bis  faints^   and  he  is  to  be  had  in  reve^ 

I  rence  of  all  that  are  about  him  :  But  my  particular 

aim  under  this  head,  is  to  fliovv  you,  that  the  re- 
velation he  makes  of  himfelf  in  the  Gofpel,  gives 
the  molt  uieful  impreffions  upon  every  man's  con- 
pf.  cxxx.     fcience.     If  thou  Jhouldft  mark  iniquity,  who  could 
■^'^      fland?  But  there  is  forgivenefs  with  thee,  that  thou 
—ixxxix  8.  mayji  be  feared :  Who  is  afirong  Lord  like  unto  thee^ 
Heb.xii.28.  ^^^  ^^  thy  faithfulnefs  round  about  thee  I  We  have  ob- 
tained a  kingdom  that  cannot  be  moved,  and  there- 
fore have  grace  to  ferve  God  acceptably,  with  reve~ 
aCor.vii.  I.  rence  and  a  godly  fear.    The  promifes  that  we  have 
received,  engage  us  to  perfect  holinefs  in  the  fear  of 
God, 

He  never  makes  fuch  an  awful  appearance  as  in 
the  fcheme  of  redemption.   They  that  fing  the  fong 
Rev.  XV.  3,  of  Mofes,  and  of  the  Lamb,  fay,  Great  and  marvel- 
^'  lous  are  thy  works,  Lord  God  Almighty  ;  jujl  and  true 

are  all  thy  ways,  thou  King  of  Saints  j  whofhall 
not  fear  thee  and  glorify  thy  name  !  His  riding  up- 
on  the  clouds,  and  having  his  way  in  the  whirl- 
wind and  in  the  ftorm,  is  not  fo  much  as  his  dwell- 
pf  ixviii     ^^S  between  the  Cheruhims.    He  is  terrible  out  of  his 
35.     '    holy  places,  from  whence  he  gives  Jlrength  and poiver 
"q^Jo'^    /o  his  people.     When  he  rules  the  raging  of  the  fea, 
andflills  the  waves  thereof ;  when  he  broke  Rahah 
in  pieces  as  one  that  isjlain,  and  fcattered  his  ene- 
mies with  afirong  arm,  they  \\'ere  mighty  things  ; 
but  the  Jujlice  and  Judgment  by  which  our  redemp- 
tion is  brought  about,  are  the  habitation  of  his  throne, 
the  attributes  that  dwell  in  his  glory  ;  Mercy  and 
Truth  Jhall  go  before  his  face.     When  it  is  laid  of 

our 


of  Godliness.  i2I 

our  Lord,  that  men  Jhatt  he  blejfed  in  him,  atid  all  ^''-Rm.  9.  ^ 
nations Jhall  call  him  blejfed,  the  pious  remark  upon  n-.  ixxii. 
it  is,  Blejfed  he  the  Lord  God,  the  God  of  Ifrael,  who     ^l>  ^3- 
only  doth  wondrous  things.    We  find  in  fact,  that  no 
people  are  ib  touched  with  a  fenfe  of  his  majetty 
as  they  who  have  been  enquiring  after  a  fliare  in 
his  love. 

The  dread  that  mankind  are  ftruck  into  by  the 
noife  of  ftorms  and  thunder,  deferves  not  the  name 
of  devotion.     They  that  dwell  in  the  uttermoji  parts  pf.  ixv,  8, 
are  afraid  of  his  tokens^  but  this  does  not  lead  them 
to  w  or  (hi  p.     No  perfon  Moes  rightly  believe  that 
God  is,  but  one  that  believes  he  is  the  rewarder   o/neb.xi.  6. 
the?n  that  diligently  feek  him.     We  cannot  fuppofe 
that  li'aiah  was  unacquainted  with  thofe  arguments 
that  are  fetched  out  of  nature  in  proof  of  the  Di- 
vine Perfedions,  and  the  duty  we  owe  to  them  ; 
and  yet  he  is  moved  by  a  vilion  of  another. fort.  He 
Jaw  the  Lord  upon  a  throne  high  and  lifted  up.     If  ifa.vi,  1. 
an  Evangelift  may  be  the  irrterpreter  of  a  Prophet, 
the  Lord  that  he  law  was  the  Lord  Redeemer,  for    >^ 
thofe  things  faid  Efaias  when  he  faw  his  glory ,  and  j0h.xii.4io 
[pake  of  him.     His  Train  filled  the  Temple,  which 
iliows  that  he  came  to  reftore  the  worlhip  of  God, 
to  eliablilh  a  correlpondence  between  heaven  and 
earth.    In  this  delign  he  ^-ix^  fe en  of  Angels  \  He  is 
adored  by  them   in   the   higher  apartments  of  his 
houfe.     Above  it,  i.  e.  above  this  throne,  flood  them.vi.'i,y^: 
Seraphims  ;  each  one  had  fix  wings,  with  twain  he  ^ 

covered  his  face,  with  twain  he  covered  his  feet,  an4 
with  twain  he  did  fly.  One  cried  to  another,  or,  as 
the  Hebrew  word  is,  this  cried  to  this,  they  handed 
the  adoration  round,  put  it  into  an  eternal  circle, 
flying,  Holy,  holy,  holy  is  the  Lord  of  Hofts,  the  ivhole 
earth  is  full  of  his  glory.  Nay,  the  very  unfeeling 
parts  of  nature  receive  the  imprellion  of  this  great- 
nefs,  the  pofls  of  the  door  moved  at  the  voice  of  him 
that  cried,  a?id  the  hoiife  was  filled  with  f moke. 

Vol.  I.  q_  This 


J 22  Great  is  the  Myjlery 

SERM.  9.  This  was  a  happy  vifion  to  the  Prophet,  becaufe 
thence  he  conchided,  that  the  purpofe  of  redemp- 
tion held  good  :  That  here  was  a  fufficient  attend- 
ance of  Angels,  and  the  difplay  of  a  God  to  make 
it  effeduai.  But  inftead  of  talking  over  thofe  joys 
that  he  is  fuppofed  to  feel,  he  looks  upon  it  as  the 
molt  awful  appearance  of  Divinity.  He  is  prefent- 
ly  filled  with  a  fenfe  of  his  vanity  and  wickednefs  ; 
of  every  diftance  between  him  and  a  God  fo  great 
and  fo  holy.  Then  /aid  /,  IVo  is  me y  for  I  am  un- 
done. What  I  does  he  think  himfelf  undone  by  the 
viiions  of  grace  and  mercy  ?  No  \  I  do  not  take  that 
to  be  the  cry  of  defpair  ;  but  this  was  fuch  a  re- 
prefentalion  of  God  "in  his  power  and  his  purity,  as 
he  had  never  met  with  before.  lam  of  unclean  lips, 
and  I  dwell  in  the  midjl  of  a  people  of  unclean  lips ; 
for  mine  eyes  haz^e  feen  the  King  the  Lord  of  Hofls. 
Had  he. never  feen  him  before,  in  his  works  of  na- 
ture and  providence?  Was  this  the  firft  time  that 
he  thought  him  to  be  the  Lord  of  Hofts,  Lord  of  ; 
the  armies  in  heaven,  and  the  inhabitants  on  the 
earth  ?  No  ;  but  the  Divine  Majefty  was  never  fo' 
opened  to  him  as  in  the  difclofure  of  a  Redeemer. 
We  need  look  no  farther  than  our  daily  obferva- 
tion  for  a  proof  of  this.     The  fear  of  God,  and  a 

L«ke  i,  75.  faith  in  Jefus,  go  together.   We  ivalk  before  him  in 
'^'^'         holinefs  and  right eoufnefs^  under  the  knowledge  of 
falvation  that  he  has  given  to  his  people^  in  the  remif 
fion  of  their  fins^  through  the  tender  mercy  of  our 
God.     How  is  the  Deity  treated  by  thofe  that  de- 
fpife  Revelation  ?  How  grofsjy  deficient  are  they 
in  their  homage  to  him,  who  are  more  ready  to 
blafpheme  his  name,  to  neglect  his  ordinances,  and 
lay  aiide  even  that  pradtice  which  all  nature  has 
confeflcd  to  be  his  due  ?  On  the  other  hand,  how 
does  a  knowledge  of  the  truth  as  it  is  in  Jefus  af- 
fect thofe  that  have  it  ?  In  what  manner  do  they 
think  and  fpeak  of  God  ?  Is  it  with  the  freedom 
and  faucinefs  that  are  charged  upon  their  princi- 
ples ? 


of  Godliness.  .      123 

pies  ?  Are  they  too  familiar  with  him  ?  No ;  it  is  serm.9. 
plain  they  dare  not  do  what  they  are  accufed  of, 
but  tremble  at  his  word.  And  thus  you  fee,  that 
the  reverence,  without  which  there  can  be  no  a- 
greeable  worlhip,  is  promoted  by  the  Mylleries  of 
our  Religion. 

3.  It  is  in  the  belief  of  thefe  dodrines  that  we 
feel  the  principles  of  our  love  to  God,  which  are 
but  the  rebound  of  his  to  us.     We  love  him  hecaufe  i  Joiviiv. 
he  jirft  loved  us.    This  we  fee  in  the  Myftery  of  re-     ^^' 
demption.    Had  he  pardoned  us  without  any  fatis- 
fadion,  it  would  not  only  have  wronged  his  Juftice, 
but  obfcured  his  Mercy.     Had  there  been  a  remif- 
fion  of  fins  without  fliedding  of  blood,  we  muft  have 
admired  his  goodnefs  at  a  lower  rate  than  we  do 
now.     For  herein  has  God  comviended  his  love  to-  Rom.  v.  8. 
wards  us^  in  that  whiljl  we  were  yet  Jinners^  Chrijl 
died  for  us.     In  this  was  manifejled  the  love  of  God  ^  1°^"  '''* 
tozvards  uSy  hecaufe  that  God  fent  forth  his  only  he- 
gotten  Son  into  the  world,  that  we  might  live  through 
him.    Herein  is  love^  not  that  we  loved  God,  but  that 
he  loved  wj,  and  fent  his  Son  to  be  the  propiiiation 
for  our  fins.    The  very  price  of  our  redemption,  as 
well  as  the  thing  itfelf,  is  an  argument  of  the  Di-' 
vine  Goodnefs.    That  he  fliould  furnilli  out  all  the 
cxpence  of  his  own  fatisfadlion,  that  he  himfeif 
^onXAfind  out  a  Ranfom,  is  a  great  deal  more  kind  Jobxxxiu, 
than  if  he  had  broke  in  upon  his  Juftice,  and  given    '^^' 
lus  our  happinefs  without  any  regard  to  that  at  all. 
We  value  the  love  that  beftows  a  falvation,  -not 
merely  by  what  the  thing  is,   but  by  what  it  cofi^ 
the  precious  blood  of  the  Soti  of  God ^  as  a  lamb  with-  1  Pet.i.  19. 
out  blemijh  and  without  f pot. 

Now,  the  more  we  fee  God's  love,  the  more  do 
we  feel  our  own  :  And  this  muft  ever  be  the  no- 
bleft  principle  of  all  duty.  What  we  do  with  love 
looks  like  a  heavenly  adion  :  When  we  are  con-  zZ^x.y.xA. 
Jirained  with  this,  it  makes  obedience  eafy  and  de- 
lightful :  It  ruflies  through  every  impediment  of 

nature 


124  Great  is  the  Myjlery 


I 


SERM.  9.  nature  and  temptation  ;  it  fets  us  above  the  world 
whilft  we  are  in  it ;  and  for  this  we  could  have  no 
fuch  argument  as  we  are  now  poffefTed  of,  were  it 

^  rot  for  the  revelation  that  is  given  us  in  the  Gof- 

pel.    Here  we  are  led  to  defign,  to  venture,  to  pur- 

Phii.  iii.  8,  fue  all  for  God,  who  has  left  fo  much  for  us.  / 
^'  ^°'  count  all  things  hut  lofsfor  the  excellency  of  the  know' 
ledge  of  Chriji  Jefus  my  Lord  ;  for  whom  Ihavefuf- 
fered  the  lofs  of  all  things,  and  do  count  them  but 
dung  that  I  way  win  Chriji :  knowing  him,  the  power 
of  his  refurreSlion,  and  the  fellow/hip  of  his  fufj'er- 
ing.  From  his  dying  for  us,  we  are  willing  to  be  cru- 
cified to  the  world ;  to  all  the  offers  that  it  makes,' 
and  all  the  diverfions  that  it  gives.  This  has  been 
a  principle  of  duty  to  the  martyrs ;  in  the  force  of 

Heb.  xi.  35.  that,  they  accepted  not  of  deliverance,  that  they  might . 
obtain  a  better  refurrcBion.    It  was  in  view  of  what 
Chrift  had  done  and  fuffered,  that  they  loved  him  fo 

Rev.xii.  II.  powerfully,  not  loving  their  own  lives  unto  the  death* 
4.  We  find  by  experience  that  this  makes  the  wor- 

Coi.  ii.  2.    fhip  of  God  our  delight  and  pleafure.     Our  hearts 

ate  knit  together  and  comforted  unto  the  riches  of  the 

full  affurance  of  underftanding,  to  the  acknowledge 

■  ment  of  the  Myftery  of  God,  and  of  the  Father ^  and 

a  Cor  iii.    of  Chriji.     The  yail  upon  the  Jews  will  be  done  a- 
*^'  way  in  Chrift ;  and   where  the  Spirit  of  the  Lord  is, 

there  is  liberty  It  is  owing  to  this,  that  in  all  de- 
votion, we  behold  with  open  face,  the  glory  of  the 
Lord ;  the  greateft  i^anifeitation  that  he  is  making 
of  himfeif  to  a  loil  world.     Hence  it  is  that  others 

A<?i5iv.  13.  have  taken  notice,  that  we  have  been  with  Jefus. 

\:i.  cv.  3      We  glory  in  his  holy  name,  for  the  heart  of  them  will 
rejoice  that  fee k  the  Lord. 

Mere  bowing  before  Him  that  made  us,  and  beg- 
ging his  favour,  is  the  duller  part  of  a  believer's 

Heb. X.  19  work;  a  boldnejs  to  enter  into  the  koliejl  of  all, 
through  the  blood  of  Jefus,  is  his  principle  and  his 

pf.xiv.  a.   glory.     He  is  introduced  by  one  who  i':^  fairer  than 

Phil, i.  21.  thefons  of  men.     I0  him  to  live  is  Chrijt.     His  Sa- 
viour 


o/ Godliness.  125 

Tiour  is  not  only  the  way  to  the  Father,  but  alto-  ^^^-g-. 
gether  lovely,  the  choicejl  among  ten  thou/and.     He  cant.  v.  10. 
draws  us  that  we  may  run  after  him.     The  King       '"*' 
brings  us  into  his  chambers,  where  we  are  glad  in 
him  :  He  is  held  in  his  galleries.  He  dwells  in  the      •^"-  5- 
gardens,  and  the  companions  hear  his  voice.  We  have  —^"1.  13- 
tqfted  this  Lord  to  be  gracious,  and  come  to  him  as  a  ^  pet.ii.3, 
living  Jlone,  to  have  more  of  that  experience  ;  He     4- 
was  difallowed  indeed  of  men,  but  he  is  chofen  of 
God  and  precious.     We  fhould  lofe  our  relifh  of  an 
ordinance,  if  the  love  and  kindnefs  of  God  our  Sa- 
viour had  not  appeared.     We  have  thought  of  thy  pf.xkni. 
loving  kindnefs,   0  God,  in  the  midfl  of  thy  temple ;    ^'^°' 
according  to  thy  name,  0  God,  fo  is  thy  praife  to  the 
ends  of  the  earth.     We  fee  by  a  daily  obfervation, 
how  the  truth  as  it  is  in  Jefus  has  a  mighty  influ- 
ence.    It  makes  us  joyful  in  the  houfe  of  prayer. 
His  name  is  as  ointment  poured  forth.     His  love  i£/^Cant.  i.  3, 
remember  more  than  wine.    Had  he  not  been  mam-    *• 
felted  in  the  fiefh,   and  dwelt  among  us,  we  might 
have  worfhipped  God,  but  could  never  have  had 
any  of  that  pleafure,  that  make  bis  yoke  to  be  f ^,  Mat.  xi.  30. 
and  his  burden  light. 

5.  In  this  Revelation  jve  have  the  greateft  and 
bell  examples  of  our  duty.     By  the  manifeftation 
of  God  in  the  flefh,   we  have  the  higheft  of  all ; 
the  obedience  of  Chrift  magnified  the  law  and  made 
it  honourable.     And  befides  that,  it  is  eafy  to  (liow, 
that  without  thefe   dodrines  we  could  not  have 
had  thofe  noble  patterns  that  God  has  given  us  in 
feveral  ages.     It  was  with  a   regard  to  thefe  that 
they  of  old  have  done  their  duty,  ferved  their  ge- 
neration, and  fallen  afleep  in  peace.     Of  this  fal-  x  Pet  i.  10, 
vation  the  prophets  enquired  and  fear  ched  diligently,    "» ^=- 
who  prophcfied  of  the  grace  that  JJjouhl  come  unto 
us ;  fearching  what,  or  what  manner  of  time  the 
Spirit  of  Chrifl  which  was  in  them  didfignify,  when 
it  teflified  before-hand  the  fufferings  of  Chrifl  and 
the  glory  that  Jhould  follow :  Unto  whom  it  was  re- 
vealed, 


126  Great  is  the  Myjlery 

SERM.  9.  i)ea1ed,  that  not  unto  themfelveSy  but  to  us  they  did 
minijler  the  things  that  are  now  reported  bytbeni 
that  have  preached  the  Go/pel  among  us.     It  is  by 

Heb.  xi.  2.   this  faith  that  the  elders  obtained  a  good  report. 

—  xii.  I.  We  are  thus  compajfed  about  with  a  great  cloud  of 
witnejjesy  who  are  well  fpoken  of:  God  has  tejlified 
of  their  gifts ^  they  have  obtained  witnefs  that  they 
ivere  righteous.  In  the  belief  of  thefe  things,  the 
fufferings  of  Chrijl  and  the  glory  that  fliould  follow, 
they  have  wrought  righteoufnefs^  fubdued  kingdoms^ 
quenched  the  violence  of  fire,  efcaped  the  edge  of  the 
Jword,  flopped  the  mouths  of  lions,  out  of  weaknefs 
were  made  flrong,  waxed  valiant  in  fight,  and  turn^ 
ed  to  flight  the  armies  of  the  aliens. 

This  has  in  latter  ages  given  people  a  courage 
in  the  field  that  no  terror  could  daunt,  and  a  faith- 
fulnefs  in  council  that  no  bribes  could  pervert. 
But  what  is  there  of  thofe  focial  virtues  in  thofe 

Rom.  i"  »8,  who  denied  the  Lord  that  bought  them  ?  As  they 
*9'  3°'  ii]ie  not  to  retain  God  in  their  knowledge,  he  gives 
them  over  to  a  reprobate  mind,  being  filled  with  all 
unrig bteoifnefs ,  fornication,  wickednefs,  covetoufnefs, 
malicioiifnefs  ;  full  of  envy,  murder,  debate,  deceit, 
vialignity  :  wbifperers,  back-biters,  haters  of  God, 
defpiteful,  proud,  boaflers,  inventers  of  evil  things, 
difobedient  to  parents,  without  underflanding,  cove- 
nant-breakers, without  natural  ajfeElion,  implacable, 

fhw.iu  21.  unmerciful.  The  Apoftle  complains,  that  all  7?ien 
love  their  own,  not  the  things  of  Jefus  Chrifl  ;  and 
by  his  way  of  judging  you  may  conclude,  that 
thofe  people  who  hate  and  defpife  the  things  of 
Jelus  (Jhrift,  do  only  love  their  own.    They  are  for 

Rom  xvi    themfelves  entirely.     As  they  ferve  not  the  Lord 
J  8.     '    Jefus,  they  ferve  their  own  belly.     The  great  men 

jer.  V,  4.  who  knew  not  the  way  of  the  Lord,  and  the  judg- 
ment of  their  God,  have  altogether  broken  the  yoke, 
and  hurfi  the  bonds.  It  is  only  among  believers  that 
we  find  thofe  who  have  lived  with  credit,  and  died 
with  peace.     As  they  did  not  make  Jhipwreck  of 

faith. 


of  Godliness.  127 

faithy  they  did  not  m^ktjhipwreck  of  a  good  con-  serm.  9. 
fcience.   They  have  borne  down  the  temptations  of 
honours,  places,  and  rewards ;  choojing  rather  tofiif-  Heb.xi.a5, 
fer  affi'iEiion  with  the  people  of  God,  than  to  enjoy     ^^'  *''* 
the  pleafures  of  Jin  for  a  feafon,  ejleeming  the  re- 
proach of  Chrijl  greater  riches  than  all  the  treafures 
of  Egypt ;  becattfe  they  had  refpe6l  to  the  recom- 
pence  of  reward ^  and  endured  as  feeing  him  who  is 
invifible. 

6.  By  this  they  were  infpired  with  hope.    They 
went  out  of  the  world  with  no  reludlance  at  their 
being  fo  indifferent  to  it.     They  defired  a  better  — —  ^^• 
country y  that  is  an  heavenly.     They  rejoiced  in   hope  Rom.  v.  3. 
of  the  glory  of  God.   He  diftinguiihed  them  at  their 
death.     Mark  the  perfe6l  man,  and  behold  the  up-  pf.  xxxvii. 
rightf  for  the  end  of  that  man  is  peace.     They  did     37- 
not  die  flupid  or  frighted,  as  they  mufl  have  done, 
if  they  had  paid  no  regard  to  the  Myileries  of  Re- 
ligion.    That  which  raifed  them  above  the  fears 
of  death,  was  their  knowing  in  whom  they  believed,  aTJm.  i. 
that  he  tranfadled  that  whole  affair  of  redemption,     ^'" 
and  was  therefore  able  to  keep  what  they  had  com^ 
viitted  to  him  againjl  that  day.     They  looked   for- 
ward to  the  day  which  is  fo  often  called  the  d.iy  of 
Chrijl.     They  had  put  fomething  into  his  hands, 
and  had  thofe  apprehenfions  of  his  perfeftion  as  to 
think  he  was   able  .to  keep  it,  that  nothing  en- 
trufted  with  him  Ihall  be  loll. 

And    is  it  not    good    following  fuch   as   thofe 
through  the  crofs  turns  of  life,  and  at  laft  through 
the  valley  of  the  (hadow  of  death  ?    Is  it  not  very 
defirable  to  die  as  they  did,  who  feared  ?w  ill,   ha- 
ving God  to  be  with  them,  his  rod  and  his  Jlaff  to  Pf.xi.-iii.  4. 
comfort  them  ?    They  had  no  rcludance  in  faying, 
Lord  Jefus  receive  my  fpirit.     They  looked  unto  Ads  vii. 
him  as  the  author  and  finijher  of  faith.    They  knew  jjS9-     ^ 
that  upon  the  belief  that  Jefus  died  and  rofi  again,  j  Thefr.  iv! 
thofe  who  Jleep  in  Jefus  will  God  bring  with  him  ;     i4. 

and 


128  Great  is  the  Myjlery 

sgRM.  9.^  ajj^  iij^f.  niade  them  look  upon  death  as   a  pai- 

fage  by  which  they  went  to  be  ever  with  the  Lord. 

7.  This   has  given  good  people  a  principle  of 

charity  to  thofe  that   differ  from  them,   and  the 

trueft  value  for  thofe  for  whom  they  are  agreed. 

Eph.iv.  15,  Speaking  the  truth  in  love  they  grow  up  unto  him  in 
all  things  uuho  is  the  Head  even  Cbri/lyfrom  whom 
the  whole  body  fitly  joined  together  increafes  to  the 
edifying  of  it f elf  in  love.  As  a  My  fiery  is  above 
the  comprehenfion  of  human  reafon,  we  can  only 
receive  it  upon  a  Divine  teftimony.  FleJJj  and  blood 
has  not  revealed  it,  but  our  Father  who  is  in  heaven. 
This  fhould  give  us  a  pity  for  others,  who  as  yet 
are  in  darknefs  and  fee  no  light.  It  will  keep  us 
from  the  paths  of  the  deflroyery  and  every  thing 
that  looks  like  penal  authority.  He  that  thinks  to 
drive  in  the  Chriftian  Religion  by  human  laws, 
knows  nothing  what  belongs  to  it. 

If  I  fhould  force  a  Mahometan,  it  would  be  fcanda- 

'  ,  lous  to  Chriftianity,  becaufe  if  ever  he  is  convinced, 

it  is   owing  to  a  light  that  we  cannot  give  him. 

c  Tim.  ii.  We  muft  in  meeknefs  inflruEl-  thofe  that  oppofe  them- 
'^'       felves,  if  peradventure  God  will  give  them  repen- 
tance to   the  acknowledging  of  the  truth.     \i  no  man 

I  Cor.  xii.  can  fay,  that  Jefus  is  Lord,  hut  by  the  Holy  Gho/i, 
^'  throwing  a  man  into  jails,  and  turning  him  out  of 
places  for  not  faying  fo,  is  a  refleftion  upon  the 
Iloly  Ghofl  for  not  doing  his  office.  As  for  men 
who  fubfcribe  articles  that  they  never  think  of, 
and  mean  no  more  by  Orthodoxy  than  a  title  to 
preferment,  it  will  be  eafy  enough  to  them  ;  though 
they  are  dejlitute  of  the  truth,  they  fuppofe  that 
gain  is  godlinefs :  And  perhaps  thefe  will  find 
no  fcruple  to  come  into  hard  meafures  againft  thofe 
who  differ  from  them.  But  he  that  does  juftice 
to  the  Myftery  of  any  dodrine  will  be  of  opinion, 
that  as  men  cannot  give  faith,  fo  men  fhould  not 

I joh. ill.     pretend  to  reward  it.     This  teaches  us  to  love^  not 
'  ^'    in  word  or  in  tongue,  hut  in  deed  and  in  truth  ;  and 

hereby 
1 


cf  Godliness*  '      129 

hereby  wejhall  know  that  we  are  of  the  truths  and  serm.  9. 
Jhall  ajfure  our  hearts  before  hint. 

If  you  pleaie  in  our  day  to  examine  the  different 
tempers  with  which  revealed  Religion  is  maintain- 
ed and  oppofed,  you  will  find  whether  of  them  is 
the  wifdom  that  defcends  from  above.     There  is 
among  fome  people,  a  fcorn  of  all  thofe  who  give 
up  their  reafons  to  a  Divine  inftrudion.     They 
are  treated  as  fools  and  blind,  who  take  things  upon 
truft,  and  are  denied  the  title  that  every  honeft 
man  ought  to  have  of  being  a  free  thinker.     The 
belief  of  what  God  has  told  us,  is  fpoke  of  with 
contempt ;  as  if  faith  in  him  was  the  deftrudtion 
of  reafon   in  ourfelves :    So  it  was  of  old.     That 
which  is  called  the  Arian  perfecution,  was   one  of 
the  greateil  the  Church  of  God  ever  felt :  And  I 
muft  freely  declare  my  opinion,  that  all  the  late 
arguments  for   liberty  are   inconfiftent   with    the 
language  of  reproach  and  infolence  that  come  out 
of  the  fame  mouths.     If  people  are  not  to  be  per- 
fecuted  for  faying  there  are  no  Mjfieries  in  Reli- 
gion, they  ought  not  to  be  laughed  at,  and  treated 
with  fcorn  for  faying  there  are.     For  cruel  mock- 
ings  are  as  really  perfecution  as  any  thing  in  the 
world  can  be.     The  Apoftle  calls  it  fo.  He  that  is  Gai.  iv.  29. 
born  after  the  fiejh^  perfecutes  him  that  is  born  after 
the  Spirit.     The  cafe  that  he  refers  to  is  that  of 
I/hmaelj  who  was  guilty  of  no  more  to  Ifaac  than 
mocking  him.     I  am  forry  there  is  fo  much  reafon 
to  fear,  that  if  fome  had  the   power  they  defire^ 
they  who  have  exclaimed  fo  loudly  againft  making 
Newgate  the  place  of  Heretics,  would  think   Bed- 
lam a  proper  houfe  for  Believers :    The  Apoftle 
could  not  give  the  Jews  a  worfe  name  than  that  of 
defpifers.     But  the  Myfteries  of  our  Religion  are  A(ftsxiij. 
according   to   Godlinefs.     When  they  are  received     4^- 
in  truth,  they  make  a  perfon  humble  in  his  own 
eyes,  and  that,   I  am  fure,  is  the  bed  ground  of 
peace,  for  only  by  pride  comes  contention. 

Vol.  I.  R  I 


130  Great  is  the  Myjlery 

sERM.  9.       I  ^iii  (^lofe  ^vhat  you  have  heard  with  a  fhort 

APPLICATION, 

1.  If  thefe  are  Myfteries  of  Godlinefs^  then  you 
fee  the  true  fpring  of  the  oppolition  that  is  made 
to  them,  not  becaufe  they  are  above  reafon,  but 
becaufe  they  are  againft  corruption,  and  bide  pride 
from  man.  One  that  walks  humbly  with  his  God 
cannot  treat  them  with  fcorn.  But  becaufe  the 
pradical  part  of  the  Bible  bears  hard  upon  fleih 
and  blood,  that  it  may  no  longer  be  a  Rule,  lin- 

joh.  iii.  19,  ners  will  not  fuSer  it  to  be  a  Revelation.     Men, 
love  darknefs  rather  than  lights  becaufe  their  deeds 
are  evil ;  for  every  one  that  doth  evil  hates  the  light, 
neither  comes  to  the  light,  le/i  his  deedsfhould  he  repro- 
ved.   This  is  bringing  religion  lower  than  the  Hea- 
then did.     They  that  had  not  the  law,  i.  e.  a.  writ- 
y.om.ii.is.  ten  one,  were  a  law  to  themfelves,  they  had  the 
work  of  the  law  written  in  their  hearts.     Thefe 
owned  a  God  ;  they  profeflfed  that  he  ought  to  be 
werfhipped  ;  they  had  their  times  of  doing  it,  and 
fuch  as  they  always  accounted  facred.     Swearing 
and  living  without  devotion,  were  things  condem- 
ned even  by  their  light ;  divers  lufts  and  pleafures, 
I  Cor.  V.  r.  fome  fort  of  impurities,  were  not  fo  much  as  named 
among  the  Gentiles.     Now,  what  is  the  reafon  that 
the   Bible  is  fo  much  in  contempt,  but  becaufe  it 
Rom.  vLi.    has  refined  our  pradlice,  in  giving  Us  a  cowj/zzi^^^f- 
'  ^''         ment  that  is  holy,jufl,  and  good  ?     And  that  it  may 
%  Theff.  ii.  not  have  its  weight  they  deny  its  Myfteries.     7hey 
^*-        believe  not  the  truth  who  have  pleafure  in  unrighte- 
oufnefs. 

2.  Let  us  improve  the  Bodrines  of  Religion  to 
•   this  purpofe,  to  make  us  better  as   well  as  wifer. 

Afk  yourfelves  upon  the  hearing  of  thefe  Myfte- 
ries, what  will  God  have  me  to  do?  This  is  callr 
Tit.  ij.  le.  e(j  adorning  the  doElrine  of  God  our  Saviour  in  all' 
things.  By  that  means  you  will  live  down  the  re- 
proach of  men,  and  they  who  believe  not  the  word 
may  without  it  be  won  by  your  converfation.     Let 

it 


of  Godliness.  131 


it  be  feen,  that  thefe  are  Myfteries  of  Godlinefs  ;  serm.  9. 
that  your  Religion  does  confiit  in   righteoufnefs^  Rom.  xiv. 
peace,  and  joy  in  the  Holy  Ghojl :  He  that  in  thefe     ^7.  i*« 
things  ferves  Chrijl^  is  accepted  of  God,  and  approved 
cfmen.    And,  befides,  by  this  means  you  will  come 
to  have  a  better  light.     He  that  does  his  willffballh^-y'^^-^T- 
•know  the  doSlrine  whether  it  he  of  God.     I  Ihould 
ever  have  a  great  value  for  that  notion  that  leads 
a  perfon  to  prayer,  and  keeps  him  always  humble. 
What  thefe  dodrines  are,  1  am  in  the  next  place 
to  (how  you,  as  you  find  them  diftributed  into  fix 
particulars :    God  was  manifejl  in  the  Flefh,  jujii- 
fed  in  the  Spirit,  feen  of  Angels  ^  preached  unto  the 
Gentiles,   believed  on  in  the  World,  and  received  up 
into  Glory. 


.'St..!''. 


SERMON   X. 


Auguft  ty. 


po.  ^  1 71 8. 

I  Tim.  iii.  16. 
God  was  manifefi  in  the  Flejh. 

OUR  Apoftle  having  faid  of  the  Chriftian  rcli- 
gion,  that  it  is  the  Pillar  and  Ground  of  Truth  ; 
that  it  is  a  Myjlery  containing  the  deep  things  of 
God  ',  and  that  it  is  a  Myftery  of  Godlinefs,  to  form 
the  practice,  and  fill  the  mind ;  in  the  latter  part 
of  the  verfe  he  fhews  us,  that  this  Revelation  is 
equal  to  the  pompous  account  he  has  given  us  of 
jt :  It  is  the  glorious  Gofpel  of  the  hleffed  God.  The  Ch.  i. 
particulars  of  this  dodlrine  do  every  one  of  them 
anfwer  the  general  charaders  that  he  had  given 
of  them  all.  We  may  take  the  account  that  he 
lays  down,  under  this  divifion. 

Firjl, 


1^2  God  inanifejl 

sKRM.jio.      Yirjl,  The  Perfon  he  fpeaks  of  is  called  Goo. 

'      '"      This  is  the  fubjed  of  the  Revelation.     The  Chri- 

Rom.  i.  4.  i\iai)  religion  is  a  report  of  Him,  who  was  declared 
to  be  the  Son  of  God  with  power. 

Secondly y  We  have  the  feveral  difcoveries  that 
he  made  of  himfelf,  which  are  no  fewer  than  fix  ; 
he  was  manifeji  in  the  Flejh,  jujlified  in  the  Spirit, 
feen  of  Angels,  preached  unto  the  Gentiles,  believed 
on  in  the  World,  and  received  vp  into  Glory.  Of 
thcfe  particulars  you  may  obferve  two  things. 

I  ft,  Th'it  they  give  us  the  ieveral  gradations  of 
his  powei?- and  love.  One  comes  after  another. 
They  are  fo  many  ftages  of  his  appearance,  com- 
prehendfcd  in  a  hiitory,  that  begins  with  his  Incar- 
nation, and  ends  with  his  Afcending  up  on  high. 

z  Cor.  XV.    This  is  what  he  delivered  to  the  Corinthians  h  n^u- 
•^'*^'       7o»f  among  the  , fir  ft  and  chief  things, //j^r  6'/>i/? 
died  for  our  JinSy  and  thfit  be  was  buried,  and  rofe 
again  the  third  day,  according  to  the  Scriptures. 

2dly,  Th^t  th~ey  all  relate  to  the  happinefs  of 
mankind,  and  the  redemption  that  he  came  about; 
it  was  for  his  people  that  he  put  on  flefli,  and  put 
on  glory,  that  he  appeared  on  earth,  that  he  re- 
turned to  heaven,  and  went  through  all  the  inter- 
mediate parts  :of  the  hirtory  that  are  mentioned  in 

Job.  xvii.  my  text.  For  their  fakes  he  fanclified  himfelf,  that 
'^'  thi^y  JJiight  be  fan£lifed  through  the  truth.  Thefe 
are  things  that  relate  to  us,  the  matter  of  our  faith  ; 
the  Myftery  that  God  has  given  for  our  entertain- 
ment and  pradice.  That  the  holinefs  of  his  peo- 
ple may  be  carried  on,  he  reveals  what  Chrift  has 
done  from  the  extreme  of  humiliation  to  that  of 
reward.  This  dodrine  leads  his  people  into  a  life 
of  dependence  and  duty. 

But  before  I  enter  upon  this  account  of  the 
words,  we  may  confider  the  objedion  that  is  rai- 
fed  againft  the  dodrine  contained  in  them.  In. 
ft;ead  of  Gtof.  vvhich  fignifies  God,  there  are  two 
copies  that  have  "o,  which  fignifies  That  or  Which  \ 

and 


in  the  Flep,  133 

and  fo  they  refer  it  to  the  Myftery  he  had  fpoke  of  seRM.  10. 
before,  that  This  was  manifeft  in  the  flelh,  &c.  But,  '' 
befides  the  teftimony  of  all  other  manufcripts  a- 
gainft  thefe  two,  we  need  do  no  more  than  take 
the  affirmation  quite  through  the  feveral  parti- 
culars, and  examine  how  properly  thefe  fix  things 
may  be  faid  of  the  Gofpel. 

It  is  with  a  great  weight  upon  the  phrafe  to  fay, 
that  the  Gofpel  isjujlijied  in  the  Spirit.     The  Spi- 
rit's revealing,  explaining,   and  impreffing  it,  we 
underftand,  and  if  that  is  all  they  mean   by  the 
juftification  of  the  Gofpel,  it  is  a  very  odd  way  of 
conveying  the  notion.     Then  again,  it  is  faid  to  be 
feen  of  Angels  ;  as  they  are  minifters  of  providence, 
and  help  on  the  defign  of  grace,  it  is  made  known 
to  them ;  but  whether  this  may  be  called  their 
feeing  it,  I  will  leave  any  one  to  judge.     It  may  in- 
deed be  referred  to  their  contemplation  of  it  in 
heaven^  but  how  that  comes  to  be  a  part  of  the 
Myftery  of  Godlinefs  to  us,  I  cannot  imagine.  That 
the  Gofpel  is  preached  unto  the  Gentiles,  and  be- 
lieved on  in  the  world,  is  true  enough,  but  I  can- 
not apprehend  how  it  is  manifefl  in  the  Flejh.  That 
it  is  manifefl  we  grant,  becaufe  it  is  preached  and 
believed  ;  but  what  thefe  words  in  the  Flejh  have 
to  do  with  it,  is  not  fo  eafy  to  be  conceived.    And 
the  laft  part  of  the  charafter  is  more  difficult  than 
all  the  reft,  how  the  Gofpel  fhould  be  received  up 
into  Glory.     This  is  at  leaft  an  unufual  way  of 
talking  :   There  is  more  myftery  in  the  language 
than  there  is  in  the  thing  ;  and  furely  they  who 
are  againft  a  myfterious  dodrine,  ought  not  to  con- 
found us  with  myfterious  words.  Befides  the  harfh- 
nefs  of  the  interpretation,  I  would  obferve  to  you 
thefe  two  things. 

I.  That  the  whole  paragraph  is  delivered  in  the 
form  of  a  report,  or  a  hiftory.  He  tells  us  of  that 
which  is  already  done.  This  can  hardly  be  faid  of 
the  Gofpel  itfelf  j  for  we  muft  not  fpeak  of  its 

being 


134  Cjod  nianifejl 

SERM.  lo.  being  manifejl,  as  a  thing  that  is  over^  i(pxvi^u^nf  be- 
"  '  caufe  it  ftill  continues  to  be  the  light  of  the  world. 
And  if  it  may  be  faid  in  any  fenfe  to  be  received 
up  into  glory,  that  is  aW  future,  and  muft  refer  to 
the  vindication  that  God  will  give  it  at  laft,  when 
the  Judgment  is  Jet,  and  the  books  are  opened  ^  when 
perlbns  fhall  have  their  fecret  thoughts  difclofed, 
and  their  final  fentence  determined  by  what  is 
written  there.  This  may  indeed  be  called  receiving 
it  into  glory  ;  but  that  is  all  to  come. 

Now,  if  you  apply  thefe  things  to  our  Saviour, 
it  may  be  truly  faid  of  him,  that  He  was  niimi- 
fejl  in  the  Ylcfj,  jujlijied  in  the  Spirit,  &c.     There 
are  proper  periods  for  each  of  thefe.     There  was  a 
fulnejs  of  time  for  the  firll,  and  particular  appoint- 
ments for  every  one  of  tlie  reft.     He  yet  indeed 
continues  to  be  preached  unto  the  Gentiles,  and  be- 
lieved on  in  the  world  ;  but  there  was  2ifet  time  to 
favour  thefe  defolate  parts  of  the  earth  ;  and  of  that 
he  fpeaks  with  joy :  When  the  Greeks  came  to  Phi- 
Joh.xii.  2J,  lip,  dehring  to  fee  Jefus,  ISiow,  faith  he,  is  the  hour 
^^'         come  that  the  Son  of  manjhall  he  glorified. 

And  then,  his  being  received  up  into  heaven,  is 

an  hiftorical  truth;  there  was  a  day  which  he  de- 

■    voted  to  that  folemnity.     As  he  \\'2isjufiified  of  the 

Spirit  at  his  refurredion,  being  declared  to  be  the 

Son  of  God  with  power  by  the  Spirit  of  holinefs  ;  fo 

A(f>s  i.  9.    after  he  had  fpoke  to  the  difciples,  a  cloud  received 

**'         hirn  out  of  their  fight.    We  read  of  this  as  the  clofe 

of  a  difpenfation,  that  begun  with  John's  baptifm, 

continued  through  the  whole  courfe  of  what  Jefus 

did  and  taught,  and  lafted  till  the  day  in  which  he 

was  taken  up  from  them.    All  the  expreflions  in  the 

texffall  eafy  to  this  interpretation.    If  we  will  un- 

derftand  them  of  Chrift,  there  is  no  need  to  force 

the  phrafes  out  of  their  natural  fenfe,  but  take  them 

in  this  book,  as  we  fhould  take  them  in  any  other. 

A«a^xsvi.   27,^  y^-^Y;^  ^^g^j  Qf  ffjgj-g  things,  faith  the  Apofile, 

heforc  whom  I fpeak  freely.     This  is  what  we  mufl 

confefs 


in  the  Flefh,  j^^ 

confefs  with  tur  mouths^  that  Jefus  died,  and  beliez'C  serm.  io 
in  our  hearts  ^  that  God  raifed  him  from  the  dead.       koouT^. 

1.  He  fpeaks  of  this  as  the  great  Myftery  of  God- 
lincfs  ;  the  molt  important  Wonder  that  ever  God 
revealed  ',  a  thing  that  llrikes  all  the  powers  of  a- 
doration.  It  is  not  the  wifdom  of  this  world,  nor  of 
the  princes  of  this  world,  whom  God  has  brought 
to  nought ;  but  his  own  wifdom  in  a  Myflery  ;  that 
which  is  hidden,  that  which  he  had  ordained  before  j  cor.  if. 
the  world  to  our  glory,  which  not  one  of  the  princes  7>8,9.  i" 
of  this  world  knew  ;  hut  God  has  revealed  it  to  us 
by  his  Spirit,  Thefe  are  jSa^Tj  ©f»,  the  depths  of 
Divinity. 

Now,  if  you  underftand  this  account  of  the  Gof-  ■ 
pel,  that  cannot  be  the  greateft  myltery.  I  own  it 
is  B,  myflery  to  have  fuch  a  Revelation  as  this  in 
the  world,  as  the  means  of  railing  and  feeding  a 
fpiritual  life  ;  but  methinks  the  refurreftion  of  the 
body,  and  the  happinefs  of  the  foul,  are  greater 
wonders  ;  that  this  7nortal Jhould put  on  immortality^ 
that  people  fo  defiled  fhould  be  fitted  for  heaven^ 
are  things  that  found  more  amazing,  than  to  have 
the  Gofpel  made  kno\vn  among,  the  nations. 

The  Apoftle  would  not  have  drawn  on  our  re- 
gard after  this  manner,  Without  controverfy  great 
is  the  Myflery  of  Godlinefs,  if  there  was  room  to 
imagine  any  ih'mg greater  than  what  he  was  going 
to  fpeak  of.  It  is  true,  no  myflery  can  be  little  ; 
but  by  his  manner  of  introducing  this,  we  fliould 
fuppofe  there  were  degrees  among  them,  and  that 
now  he  was  about  to  deliver  that  whjch  is  th^  great- 
efl  of  all.  Now,  where  lies  the  extraordinary  won- 
der, that  the  Gofpel  fhould  be  manifefi  in  the  fiejb, 
i.  e.  as  they  explain  it,  that  it  fhould  be  preached 
by  men  of  like  paffions  with  ourfelves  ?  There  are 
many  things  that  we  are  more  amazed  at  than  this. 
Where  is  the  peculiar  degree  of  myfiery,  that  it 
fliould  hejuflified  by  the  Spirit,  that  the  Spirit  who 

reveals 


136  God  mamfefi 

SERM.  10.  reveals  it  by  his  vvifdom,  fhould  attend  it  with  his 
'        influence  ?  And  fo  you  may  fay  of  the  reft. 

But  now,  it  is  all  wonder ;  it  is  as  high  as  our 
thoughts  can  rife  ;  nay,  by  the  confeflion  of  thofe 
who  oppofe  this  dodrine,  it  is  more  than  men  can 
believe  ;  it  is  too  much  a  Myftery,  that  Gon  Jhould 
he  manifejl  in  the  Flejh  ;  that  he  who  feemed  to  be 
negledted  and  forfaken  of  the  Father,  fhould  be 
jujlified  of  the  Spirit :  That  he  who  was  made  low- 
er than  the  Angels,  was  feen  of  them,  and  owned 
by  them :  That  he  who  was  made  of  the  feed  of 
Abraham,  a  minijler  of  the  circumcijion,  fhould  be 
preached  unto  the  Gentiles,  to  whom  he  was  never 
fent  in  perfon  :  That  he  who  found  fo  little  faith 
in  the  earth,  is  believed  on  in  the  world  ;  and  after 
he  was  abandoned  both  by  God  and  man,  fhould 
be  received  up  into  glory :  Thefe  are  wonders  of 
another  fort.  If  there  is  any  comparing  of  myfte- 
ries,  we  muft  all  of  us  own,  that  it  is  a  great  deal 
more  for  God  to  give  us  himfelf  2i%  3,  companion, 
than  to  give  us  his  book  for  a  rule. 

The  Apoftle  does  not  only  fpeak  of  a  Myftery, 
but  a  great  one,  and  one  that  is  fo  without  contro- 
verfy ;  none  in  the  world  ftiall  be  able  to  deny  it 
the  title,  and  no  one  ever  did  ;  fo  far  from  it,  that 
the  people  who  do  not  believe  it,  give  a  teftimony 
to  the  greatnefs  of  the  Myftery  :  There  is  no  con- 
troverfy  about  that ;  no,  they  are  fo  fatisfied  upon 
this  head,  as  to  make  it  their  argument  againft  the 
dodrine,  becaufe  it  is  over-myfterious.  There  are 
many  wonders  which  they  receive,  though  they 
cannot  explain  ;  but  this  exceeds  them  all. 

I  fhall  therefore  give  you  the  words  of  the  text, 
as  they  ftand  in  our  tranflation,  for  the  firft  branch 
of  the  Myftery  of  Godlinefs,  or  rather  the  root  and 
ground  of  all  the  reft  ;  and  you  may  take  them  as 
a  doftrine. 

God  was  manifeft  in  the  Fleih. 

I 


in  the  Fiejh*  t^j 

1  am  di reded  by  the  parts  of  the  text,  and  its  serm.  io. 
Connectioi]  to  what  went  before,  to  proceed  in  the  "^ '  ^ 
following  method. 

1.  The  Perfon  that  he  fpeaks  of  is  God. 

2.  Here  is  the  manijejiation  that  he  has  given  of 
himfelf. 

3  This  was  in  the  fefi,  by  taking  upon  him  our 
nature. 

4.  This  is  to  be  confidered  both  as  a  Myjlery^ 
and  as  a  Myftery  of  Godhnefs,  the  foundation  of 
practical  religion. 

I.  We  may  put  the  (^ueftion,  as  the  Prophet  did, 
Who  is  be  that  comes  from  Edom^  with  bis  dyed  gar-  ifit.  uin,  i. 
ments  from  Bozrab,  who  was  thus  nianifefl  in  the 
ficfh  ?  He  that  fpeaks  in  ftghteoufnefs,  mighty  tofave. 
We  have  the  plain  language  of  the  text,  that  it 
was  the  great  Godi  i  mult  own  that  the  title  of 
God  does  not  in  every  place  of  Scripture  lignify 
the  fupreme  Deity. 

Firfi:,  It  is  very  certain,  that  there  is  fuch  a  thing  , 

as  a  perfon's  being  called  God,  by  virtue  of  his  of- 
fice ;  and  the  appellation  does  not  exprefs  fo  much 
as  a  moral  dignity,  or  tell  us  that  they  who  have 
it  are  ever  the  better  for  it.  That  fentence  in  the 
82  d  Pfalm,  /  have  fitd  ye  are  gods,  feems  to  be 
faid  in  reproach.  For  as  they  Judged  unjujily,  and 
accepted  the  perfons  of  the  wicked,  as  they  would  not 
underfland,  but  waiked  on  in  darknefs,  calling  them 
gods  was  no  fecurity  ;  for  they  Ihould  die  tike  men, 
and  fall  like  one  of  the  princes.  As  this  name, can- 
not dignify  a  tyrant,  it  ought  notto  proteB  him  ; 
for  it  is  given  to  the  vileil  being  in  the. creation. 
The  devil  himfelf  is  called  the  god  of  this  world  :  2  Cor.  iv. 
And  be  may  as  well  from  that  title  plead  for  an  ^' 
univerfal  empire,  as  any  other  perfon  argue  an  ab- 
foiute  command. 

Secondly,  It  is  aUo  to  be  confefTcd,  that  the  name 
of  God  is  Ibmetrmes  given  in  the  execution  of  a 
particular  warrant  \  And  then  it  is  limited  to  that 

Vol.  1,  S  .  very 


138  God  manifefi 

SERM.  10.  very  commijflon  by  which  thofe  people  are  empowtfr- 
Exod.  vii.   ed  to  ad:.    Thus  the  Lord  tells  Mofes,  /  bwde  made- 
^-  thee  a  god  to  Pharaoh^  and  Aaron  thy  brother  Jhall 

he  thy  Prophet.     . 

Thirdly,  It  feems  to  be  given  to  the  Angels  for 
Hcb.  i.  6,    the  dignity  of  their  nature  :  Let  all  the  Angeb  of 
God  isjorjbip  him,  is   fuppofed  to  be  a  quotation  of 
Pfai.xcvii.  thofe  words,  WorJInp  him  all  ye  gods.     Now  the 
7*  queftion  is,  whether  the  word  in  my  text  is  capa- 

ble of  any  higher  fenfe  than  thefe  three.    For,  not- 
withftanding  what  I  have  faid,  it  is  certain, 

I.  That  there  is  but  one  God;  and  therefore  the 

commuication  of  the  title  ought  to  be  regarded 

with  the  greateft  modefty.     No  perfedions  of  the 

Divine  Nature  go  along  with  it.     This  is  the  lan- 

Deut.vi.  4.  guage  of  all  true  religion.  The  Lord  our  God  is  one 

iTim.vi.    Lord,     He  alone  is  the  polTeiTor  of //72;/2or/rt/iV/, /wo- 

T  rtl   •••    v^f  tyuv.    We  know  that  thare-is  no  idol  in  the  ^morld, 

i  Vuor.  VIII.  rw  ^  » 

4. 5,  6-    ^Stiv  'iJuXov  iv  jcoVjtAw,  and  that  there  is  no  other  God  be- 
Jides  one,  aVtU  ©joj  m^os  ei  /i*^  J?.     For  though  there 
are  thofe  who  are  called  gods,  either  in  heaven  or  iip 
earthy  as  there  are  gods  many,  and  lords  riiany  ;  yet 
unto  us  there  is  one  God  the  Father,  of  whom  are  all 
things,  l^  #u  as  the  fountain  out  of  which  they  are 
taken,  and  we  unto  him  nj  i\)T'ov ;  and  one  Lord  Je-, 
fus  Chrifl,  by  whom  are  all  things,  and  we  by  him:> 
The  Heathen  run  into  a  whimfical  devotion,  by. 
fancying  a  multitude  of  deities  ;  but  the  wifer  fort 
amon^  them  acknowledged  one  fupreme  power,; 
and  wherfever.  any  of  them  came  out  of  their  er- 
roneous opinion,  it  is  what  they  loaded  with  the 
iThef.i.9.  utmoft  abhorrence.    They  turned  from  idols  to  ferve 
Ter.  xvi.     ^^^^  Hving  and  true  God.     A^t  was  foretold,  the 
19, 20.    Gentiles  Jhould  come  from  the  ends  of  the  earth,  and 
fay.  Surely  our  fathers  have  inherited  vanity,  lies,, 
and  things  wherein  there  is  no  prof  t :  Will  a  man 
make  gods  to  himfelf  which  are  no  gods  P    Nothing 
in  Revelation  ever  broke  in  upon  the  unity  of  the 
Godhead.     The  fuppofiticn  of  two  natures,  equal- 
ly 


in  the  Flejh,  139 

ly  fuprenie,  almighty,  and  eternal,  can  have  no  serm.  10. 

place  in  reafon,   and  no  pretence  from  Scripture. 

//  is  life  eternal  to  know  the  only  true  God.  John  xtH. 

2.  Though  God  has  fufTered  creatures  to  wear    3" 
his  titles,  yet  he  has  always  exprefled  a  jealoufy  at 
their  fharing  his  honour.    Both  the  angelic  and  hu- 
man nature  have  funk  under  his  hand,  when  they 
made  any  pretenlions  this  way.     Lucifer  the  f on  c/ifa,  xiv,  n. 

the  morning  faid,  I  will  he  like  the  mofl  High  ;  1  will 14- 

exalt  my  throne  above  the Jiars  of  God:  And  thus 
being  lifted  up  with  pridey  he  fell  into  that  which  iTim.  iii. 
is  called  the  condemnation  of  the  devil ;  and  fo  it    ^* 
fared  with  our  firft  parents :  They  had  a  mind  to 
be  a.s  gods,  and  upon  that  he  drove  out  the  man.  So  Gen.  iii.  24. 
it  has  been  with  particular  tyrants.     Nebuchad- Dan.iv.  2s. 
nezzar,  by  raifing  himfelf  to  be  a  god,  was  thrown 
down  into  a  beaft,  to  live  and  feed  as  they  do,  in 
their  manner,  and  perhaps  in  their  company.  The 
king  of  Tyrus  had  his  heart  lifted  vp,  and  f aid,  /Ezek. 
am  a  god,  I  fit  in  the  feat  of  God;  and  he  had  fet  his  ''''^"''  *' 
heart  as  the  heart  of  God.     And  upon  this  crime 
you!  have  terrible  animadverlions  of  providence  : 
Witt  thou  fay  yet  before  him  that  Jlays  thee,  lam  a     ver.9. 
god  P  but  thou  /bait  be  a  man,  and  no  god,  in  the 
■  band  of  him  that  Jlays  thee.     Thus  the  man  of  fin, 
the  fon  of  perdition,  oppofes  and  exalteth  himfelf  a-  xThef.  ii. 
hove  all  that  is  called  God,  or  that  is  worjhipped  ;  fo     ^'  ^' 
that  he,  as  God,fitt€th  in  the  temple  of  God,  Jhewing 
himfelf  that  he  is  God.   This  wicked  one  will  the  Lord 
confume  with  the  Spirit  of  his  mouth,  and  dejlroy  with 
the  brightnefs  of  his  coming. 

So  that  you  fee,  though  God  has  been  pleafed  to 
allow  the  title,  yet  it  is  with  fuch  limitations,  that 
it  muft  never  lignify  in  any  other  than  himfelf,  a 
fupremacy  of  power,  or  a  claim  to  worfhip.  The 
Angels,  though  they  have  their  name  with  an  emi- 
nence that  the  greateft  of  men  cannot  pretend  to, 
yet  are  not  raifed  by  it  above  the  temper  and  the 
pofture  of  devotion :  Though  they  excel  injlrength, 

they 


140  God  manifejl 

SERM.  10.  they  obey  his  commandrneints,  fulSl  his  pleafare, 

pfai.  ciii.    and  hearken  to  the  voice  of  his.  word.    Nor  dare  any 

23-         of  them  take  the  homage  with  the  title.     One  of 

them  would  not  let  ]o\iu  fall  down  before  him^  but 

Rev.  xxii.    fays  in  a  peremptory  manner,   See  thou  do  ii  notj 
9-         for  I  am  thy  fellow-fervant,  and  of  thy  brethren  the 
Prophets  :  Worfhip  thou  God. 

From  hence  you  may  conclude,  that  whoever  is 
called  by  the  name  of  God,  Tin d  upon  that  makes  a 
demand  of  religious  wordiip,  mult  be  either  a  Grea- 

aThef.  ii.   tor  Of  an  Ufurpcr.    Thus  Antichrilt  as  God,  Jits  in 

^*  the  temple  of  God,  JJjewing  Imnfelf  that  he  is  God. 

And  would  Ghrift  do  any  thing  to  give  a  fufpicion 

johnv.  18.  of  making  himfelf  equal  with  God?    Would  he  be- 

- — X.33.    ijig  fi  jnan,  make  himfelf  God,  if  he  had  not  the  fame 
^eternal  nature  ?  When  he  rofe  again  from  the  dead, 

|{eb.  i.  6.  It  was  faid  o/'bim,  Worjhip  hirji  all  ye  gods  ;  and  to 
him,  Thy  throne,  0  God,  is  for  ever  and  ever.  This 
proves  that  he  is  greater  than  thofe  who  are  called 
gods,  either  ft\om  their  office,  or  the  dignity. of  a 
derived  nature. 

Though  worfliip  is  oftentimes  no  more  than  a 
civility,  yet  it  is  impoflible  that  the  word  fhould 
carry  fo  low  a  fenfe  in  this  place.  God  has  order- 
ed his  Ajigels  to  attend  his  fervants,  to  bear  them 
up  in  their  bands,  but  can  that  be  called  by  the 
name  of  worflnpl  Why  fliould  we  then  fuppofe, 
when  God  faith  with  all  this  folemnity,  Let  the 
Angels  worjhip  him,  he  means  any  lefs  by  it  than 
every  reader  would  think  that  David  did  in  the 
rfalm  from  which  it  is  taken  ?  where  he  tells  us  of 

t*rai.  xcyii.  a  Jehovah  that  reigns  ;  that  clouds  and  darknefs  are 
'^'^'  ■'  about  him,  righteoufnefs  and  judgment  are  the  habi- 
tation of  his  throne :  That  the  hills  melted  like  wax 
at  the  prefence  of  the  Lord,  at  the  prefence  of  the 
Lord  of  the  whole  earth  ;  that  the  heavens  declare  bis 
righteoufnefs,  and  all  the  people  fee  his  glory.  What  I 
is  he  fpeaking  all  this  of  a  titular  god,  one  that  has 
the  name,  but  not  the  nature  ?  Wo  furely :  On  pur- 

pofe 


in  the  Fkp.  l^x 

pofe  to  diftinguifli  the  God  whom  he  means  from  serm.  ip. 
the  creatures  that  are  only  called  fo,  he  turns  with 
indignation  upon  others,  Confounded  be  all  they  that  pf.  xc^rti;- 
ferve  graven  images,  and  then  adds,  Worjhip  him  all 
ye  gods.  Would  any  mortal  be  at  a  lofe  about  the 
explication  of  thefe  words,  as  they  ftand  in  the  Old 
Tedament  ?  And  are  they  debafed  and  funk  into  a 
lower  fenfe,  when  they  are  brought  into  the  New? 
Do  not  they  contain  as  much  in  the  Apoltle,  as  they 
did  in  the  Pfalmift  ? 

Nay,  you  may  carry  the  confideration  much  far- 
ther. In  the  pialin  they  are  fuppofed  to  be  fpoke 
by  David.  Though  he  received  them  under  the 
diredion  of  the  Holy  Spirit,  yet  he  delivers  them 
in  his  own  name  ;  it  is  a  call  of  the  fame  kind  with 
that,  Pfal.  ciii.  %i.  Blefs  the  Lord,  ye,  his  Angels^ 
and,  Pfal.  cxlviii.  i,  2.  Praife  the  Lard  in  the  hea- 
vens,  praife  him  in  the  heightSy  praife  him  all  his 
Angels,  praife  him  all  his  ho/ts.  Thus  he  wilhes 
here,  WorJhip  him  all  ye  gods.  But  in  the  epiftle 
to  the  Hebrews,  the  fentence  is  placed  with  more 
dignity,  as  it  comes  out  of  the  mouth  of  God  him- 
felf,  When  he  brings  the  fir Ji  begotten  again  itdo  the 
worlds  HE  faith.  Let  all  the  Angels  of  God  worfhip 
him.  Hk  faith  it,  who  has  fo  often  faid  that  he  is 
a  jealous  God,  and^  will  not  give  his  worfhip  to  anO" 
ther.  Would  not  any  one  conclude  that  our  wor- 
fhip may  fafely  follow  that  of  the  Angels  ?     But 

I  will  keep  within  the  argument  of  the  text ; 
the  Perfon  who  raanifelled  himielf  in  the  flefh,  is 
here  called  God.  1  hdve  allowed  that  the  mere 
title  does  not  always  fignify  what  we  mean  by  Di- 
vinity ;  but  the  quetlion  is,  whether  it  is  here  ca- 
pable of  fo  low  a  notion.  I  delire  you  will  ftill 
keep  in  mind  what  1  have  already  told  you,  that 
God  never  gave  the  title  with  a  defign  of  convey- 
ing religious  worjhip  to  thofe  the  t  have  it.  And 
therefore,  if  we  hnd  either  the  Father  hai=^  given, 
^r  Chrill  himfelf  has  taken  the  naaie  of  God,  on 

purpofe  ' 


142  God  manifeji 

SERM.  lo.  purpofe  to  engage  our  faith,  to  pofTefs  our  reverence, 
"^  "  and  lead  us  into  the  lowed  adorations,  we  mull  con- 
clude that  He  is  God  who  was  manifeft  in  the  Flelh. 
You  are  very  fenfible  that  this  do6lrine  is  avow- 
ed upon  feveral  other  Scriptures,  and  therefore  to 
enter  with  a  full  defign  into  the  controverfy,  is  to 
conlider  them  all,  which  I  fliall  not  do  from  this 
text.  My  bulinefs  is  to  lay  before  you  what  I 
take  to  be  contained  in  thefe  words,  and  ftiall  never 
bring  in  any  other  paffages  than  as  they  give  an 
illuftration  to  this.  To  that  purpofe  I  would  ob- 
ferve, 

I.  That  the  queftion  is  not  whether  €hrift  was 
man,  and  had  an  inferior  nature  to  the  Father  ; 
that  is  confefTed  by  all,  and  therefore, 

1.  It  is  to  no  manner  of  purpofe  to  obferve  how 
many  more  texts  there  are  to  prove  him  a  Media" 
tor^  than  to  prove  him  a  God,  becaufe  that  is  pro- 
perly the  main  account  we  are  to  have  of  him. 

3.  His  hiding  the  Deity,  fuffering  it  not  to  be 
known,  and  publicly  owned,  is  no  argument  a- 
gainft  it,  becaufe  it  was  part  of  his  obedience  to 
become  of  no  reputation,  and  to  make  way  for  the 
death  of  the  crofs. 

4.  If  there  are  but  2ifew  places,  nay,  if  there  is 
but  one  in  the  Bible  where  his  Divinity  is  revealed, 
it  is  the  lame  thing  as  if  there  were  a  thoufand. 
The  fecond  text  does  not  add  to  the  truth  of  the 
firft,  it  can  only  confirm  it. 

5.  There  are  feveral  paflages  which  mult  either 
be  fo  underftood,  or  we  lliall  find  it  neceffary  to 
lay  afide  the  ufual  meaning  of  words,  and  bring  a 
new  fenfe  to  them. 

6.  This  has  been  the  belief  of  good  people,  and 
an  opinion  that  the  Spirit  of  God  has  witnefled  to  : 
It  has  raited  them  above  their  fears,  and  proved 
their  greateft  fupport  in  a  dying  hour. 

7.  If  they  were  wrong  in  this,  they  muft  have 
been  guilty  of  the  worft  of  crimeS;  and  have  gone 

our 


'  i?i  the  Tlcjh,  X43 

out  of  the  world  in  an  ad  of  idolatry.     And  how  serm.  i»; 
fhall  we  account  for  the  fatisfadlion  they  had  in 
dying  ?    If  that  was  all  a  delufion,  will  it  not  be 
very  hard  to  prove  there  is  any  reality  in  God- 
linefs  ? 

8.  If  he  is  not  God,  we  are  in  no  better  a  con- 
dition, nay  upon  fome  accounts  in  much  worfe 
than  thofe  under  the  law  ;  for  then  God  revealed 
himfelf  to  them  with  a  greater  majefty.  He  go- 
verned them  by  himfelf ^  which  was  more  than  fpeak- 
ing  to  them  by  his  Son,  upon  fuppolition  that  he 
was  an  inferior. 

9.  None  but  a  God  could  have  anfwered  the 
end  of  being  inanifejl  in  the  flefh,  as  a  Prophet  to 
teach  effedually,  as  a  Prieft  to  make  reconciliation, 
and  as  a  King  of  Saints,  to  be  Head  over  all  things 
unto  the  Church, 

10.  The  charader  of  Deity  is  what  the  Scrip- 
ture has  laid  upon  all  the  other  branches  of  this 
Myftery  \  his  being  juftified  in  the  Spirit,  feen  of 
Angels,  preached  unto  the  Gentiles,  believed  on  in 
the  World,  and  received  up  into  Glory. 

I.  It  is  no  part  of  the  queftion,  Whether  Chrift  ,  # 

was  man,  and  might  not  fay  with  all  propriety, 
My  Father  is  greater  than  I.     That  the  Son  can  do  joh.  v.  19 
7iothing  of  himfelf  hut  vuhat  he  fees  the  Father  do  : 
That  there  is  a  day  and  hour  which  the  Son  knows  Mark  xiii. 
not  of ;  and  that  the  Son  himfelf  Jh all  he  fubjeSl  to  ^  ^,J; 
him  that  has  put  all  things  under  him,  that  God  may     17, 28. 
be  all  in  all :  This   matter  is  univerfally  confelTed, 
that  he  was  the  man  Cbrifi  Jefus ;  though  he  ufes 
a  word  to  exprefs  it  that  cannot  fignify  fo  much  in 
him  as  it  does  in  us,  when  he  calls  himfelf  the  Son  i  Tim.  11 
of  man  .'When  we  are  called  fo,  the  meaning  can     ^' 
be  no  other,  than  that  we  are  produced  by  two 
human  parents,  which  is  more  than  can  be  faid  of 
,him,  and  therefore  in  his  genealogy  the   hiftorian 
is  very   cautious.     He  tells  us,   Jefus.  was  about 
thirty  years  of  age,  being,  as  was  fuppofed,  the  fon  Luke  iii. 

of     ^'5- 


XV, 


144  God  manifejl 

SERM.  13.  0^  Jofeph  :  But  that  fappofition  was  ill  grounded, 
becaufe  this  was  tbe  Jign  that  God  bunfelf  would 
give  his  people,  the  only  inftance  that  we  have  of 

Ifa.vii.  14.  j^  in  all  jjges  of  the  world,  that  a  'virgin  fioukl  con- 

"     ceive  and   bear  a  fon.      Ihe   manner  of  bringing 

this  about   is  told  by  the  Angel  in  language  tliat  is 

Luk.i.  35-  never  to  be  changed:  The  Holy  Ghojl  Jhall  come 
upon  thee^  and  the  power  of  the  Hi'^heji  Jhall  over- 
Jhadow  thee^  and  thetefore  the  holy  thing  that  Jhall 
be  born  of  thee,  Jljall  be  called  the  Son  of  God.  So 
that  the  very  producing  of  his  human  nature  was 
a  Divine  adt.     And  j'et 

There  is  no  controverfy  upon  this  head,  that  he 
was  truly  the  man   Chrill  Jefus.     It  is  allowed, 

Heb.  11. 14.  27,^^^  for af much  as  the  children  were  partakers  of 
fiefh  and  blood,  he  likewife  himfelf  took  part  of  the 
fume.     It  behoved  him  in  all  things  to  be  made  like 

—  iv.  IS-    jijitQ  fjis  brethren.    We  have  not  an  High  Pricjl  who 

cannot  be  touched  with  the  feeling  of  our  infirmities, 

but  was  in  all  points  tempted  as  we  are,  yet  without 

Jin.     130  that   though  that  body  was  what  Go^^roj 

Gal.  iv.  4.   ijided  for  him,  yet  he  was  Xii2i\\y  made  of  a  woman. 

Rom.viii.    Hc   had   the  Ukenefs  of  Jinful  fiefh  ;  he  took  upon 
^'  him  thofe  infirmities,  and  lubmitted  to  thofe  vexa- 

tions in  our  nature,  as  if  he  had  been  a  (inner. 
Sin  w'as  to  be  condemned  in  the  fiejh,  that  the  righte- 
oufnefs  of  the  law  may  be  fulfilled  in  thofe  that  walk 
after  the  Spirit.  Therefore  thefe  two  principles 
are  the  main  articles  ^f  our  religion,  that  there  is 
hut  one  God,  and  one  Mediator  between  God  and 
man,  the  man  Chrijl  Jefus.     He  is,  what  the  primi- 

Gen.  iii.      tivc  promife  foretold  he  flioiild  be,  The  feed  of  the 

joh.^i.  14.   imoman.     The  Vvord  was  made  FleJJj,  and  divelt  a- 

ijoh. i.  I.  mong  us.  We  have  fe en  with  our  eyes,  we  have 
looked  upon,  and  our  hands  have  handled  of  thai 
word  of  life. 

2.  It  anfwcrs  no  manner  of  purpofe  to  obferve 
how  many  7norc  texts  iheie  are  to  prove  him  a 
man,  than  there  are  to  leil  us  he  is  God.     There  is 

a 


in  the  Fkjh»  145 

a  plain  reafon  for  this,   Decaufe  our  concern  with  seRM^. 
him  is  in  his  mediatorial   title.     Our  ft'llcw/hip  is  ijoh.i.3. 
with  the  Father^  and  with  his  Son  Jefus  Chri/i.  Re-  »  Tim.  ii. 
member  Chrijl  of  the  feed  of  David  was  raifedfrom 
the  dead  according  to  my  Gofpel     He  is  the  //cjj-- Job  ix.33. 
man  between  God  and  us.     We  read  of  Chriil,  that 
by  him   were  all  things  created  that  are  in  heaven^  Coi.i.  16, 
and  that  are  in  earth,  vifible  and  invifble,  whether     '?• 
they  be  thrones  or  dominions,  principalities  or  powers ^ 
all  things  are  created  by  him  and  for  him  ;  and  he  is 
hejore  all  things,  and  by  him  all  things  conjtfi.     But 
how  many  of  thefe  invifibles  he  has  made,  the 
height  of  thefe  thrones,  the  nature  of  thefe  domi- 
nions, the  number  of  thefe  principalities  and  powers, 
what  worlds  he  has  formed,   how  he  rules  them, 
(for  they  are  created /or  him,  as  Vvell  as  by  him),  the 
Scripture  tells  us  nothing  of,  becauie  the  dcfign  of 
the  Gofpel  is  not  to  give  us  the  glory  that  he   has 
from   his  feveral  creatuies,  but  that  which  comes 
from  the  redemption  that  he  has  undertaken.     It  is 
more  our  concern  to  know  that  he  is  Head  over  all 
things  unto  the  Church,  than  that  principalities  and 
powers  are  fubjecl  to  him  •,  that  he  redeems  us, 
than  that  he  rules  the?n. 

So  that  I  fuppofe  you  will  not  be  much  moved 
by  an  argument  that  is  often  ufed,  that  Chrift   is 
feldom  called  God,  but  there  is  fcarce  a  page   in 
the  New  Teilament  wherein  he  is  not  reprefented 
as  lefs  than  God  :  No  manner  of  doubt  of  it ;  be- 
cauie the  delign  of  the  book  is  to  confider  him  as 
manifejl  in  the  Flefi,  as  taking  away  fin  by  the facri- 
fice  of  himfelf     And   therefore  if  he  was  called   a 
man  ten  thoufand   times,  it  proves  but  thefe  two 
thmgs,  firft,  That  he  really  %.vas  fo,  which  none  de- 
nies ;  and,  fecondly.  That  our  regard  to  him  muft 
be  as  he  is  fo.     This  is  life  eternal,  to  know  jefus  John  xvii. 
Chrifly  whom  God  has  fent.     Ihe  Apollle  fJ3eaks  of    ^' 
the  excellency  of  the  knowledge  of  Chrifl  Jefus  our  PJiii.  ili-  8. 
Lord.     This  is  not  a  knowledge  ot  wiiat  he  does 

Vol.  I,  T  among 


1^6  God  manifejl 

SERM.  IP.  among  the  Angels,  how  he  ordered  the  fea  and- 
land,   giving  the  former  its  decree,  and  the  latter 

^™I*'"'*  its  fettlement,  \i\%  Jetting  a  compafs  upon  the  face  of 
the  heavens.     We  are  not  fo  much  interefted  in 

ver.  31.      thefe  things,  as  in  his  rejoicing  in  the  habitable  partr 
of  the  earthy  and  having  his  delight  among  the  fons 

Phil.  iii.     of  men.  That  I  may  know  him,  faith  he,  the  power 
*"■         of  his  refzirre^ion^  the  fellowjhip  of  his  fufferings, 
and  be  made  conformable  to  his  death. 

3.  His  hiding  the  Deity,  and  not  letting  himfelf 
be  known  and  confefled  abroad,  is  no  argument 
that  he  is  not  God.  Becaufe  this  was  the  necef- 
fary  humiliation  of  one  nature,  and  prepared  for 
the  fufferings  of  another.  The  Divine  Nature  could 
not  die,  and  therefore  all  the  humbling  of  this  was 

Phil.  ii.  7,  X.Q  make  himfelf  of  no  reputation  ;  to  lay  afide  the 
form  of  God  in  which  he  was,  and  take  upon  him. 
the  form  of  a  fervant.  The  remark  that  fome  give 
us  upon  this  text,  that  the  form  of  God  does  not 
prove  that  he  was  God,  but  only  like  him,  fweeps 
away  the  reft  of  the  verfe  at  once  :  They  may  as 
well  fay,  the  fafhion  of  a  man  and  the  form  of  a  fer- 
vant,  do  not  fignify  the  reality  of  the  nature  he 
took,  or  the  fufferings  that  he  felt,  but  only  a  re- 
femblance  of  them  both.  The  criticifm,  inftead  of 
garbling  the  text,  quite  deftroys  it,  and  makes  his 
Human  Nature  a  phantom,  as  well  as- the  Divine 
no  more  than  a  refemblance.  He  charged  the  devils 
that  they  fhould  not  make  him  known  to  be  the 
Holy  One  of  God.  It  was  needful  that  he  (hould 
be  defpifed  and  rejedied  of  men,  a  fervant  of  rulers  : 
This  he  could  not  have  been,  had  he  fuffered  his 
iCpt.ii.  3.  brightnefs  to  appear.  But  that  is  what  none  of  the 
princes  of  this  world  knew,  for  had  they  known  it, 
they  would  not  have  crucified  the  Lord  of  Glory. 
When  he  had  been  owned  by  the  Father  in  the 
mount  of  transfiguration,  he  ordered  his  difcipleS' 
Mat  xvii.  to  let  none  know  it,  till  the  Son  of  man  was  rifen. 
'■>•         again  ;  and  gave  this  as  the  reafon  for  it,  that  he 


in  tie  Flejb.  147 

-was  to  te  delivered  into  the  hands  of  finful  men.  serm.  10. 
When   the  young  man  came  and  kneeled  to  him, 
he  refuCed  the  honours  that  were  his  due,  Why 
calUJl  thou  me  good?    And  this  was  one  branch  of 
his  humiliation. 


r 


SERMON  XL 

1718.. 

"F  there  are  but  a  few  places  of  Scripture 
where  he  is  called  God,  nay,' if  there  is 
:but  one  that  reveals  to  us  the  truth  of  his  Divine 
nature,  it  is  the  fame  thing  as  if  there  were  a 
thoufand.  This  is  what  I  need  not  much  infift  on, 
becaufe  it  carries  its  own  evidence.  One  text  may 
receive  light  from  another,  but  it  has  a  fulnefs  of 
truth  within  itfelf.  It  is  not  here  as  it  ought  to  be 
in  fome  affairs  among  men,  that  one  witnefs  fliall 
not  be  fufficient ;  at  the  mouth  of  two  or  three 
witnefles  muft  the  thing  be  determined  :  This  is 
needful  when  we  have  to  do  with  creatures  that 
are  falfe  and  fallible  ;  that  will  deceive,  and  may 
be  deceived  ;  liable  to  take  a  delufion,  and  ready 
to  give  one.  But  it  is  otherwife  when  God  is  the 
fpeaker  :  He  is  not  a  man  that  hejhould  lie.  A  God  Numb. 
of  truth,  and  without  iniquity^  juji  and  right  is  he.  ^^iu.  19. 
His  words  do  not  want  any  thing  to  give  them  an  4"  ■^^''"* 
importance,  but  are  as  JUver  tried  in  a  furnace  of^^^^  ^u  ^■ 
fartby  purified  feven  times.  So  that  if  he  has  but 
faid  it  o?icey  there  is  as  great  a  foundation  as  our 
faith  can.  defire.  It  is  as  true  that  Sbalman  fpoiled 
Betharbel  in  the  day  of  battle,  which  is  never  men- 
tioned but  Hof.  X.  14.  as  it  is  that  Jeroboam  the 
fon  of  Nebat  made  Jfrael  to  Jin^  which  is  dropped 

into 


14-8  God  manifejl 

SERM.  n.  into  the  ftory  of  almoft  every  King  that  fucceed- 
ed  him. 

I  lay  down  this  principle  to  take  off  the  terror 
of  an  objedion  that  has  in  it  a  great  dtal  more 
noife  than  fubftance  ;  that  there  is  no  compari  on 
between  the  number  of  texts  that  declare  ihe  hu- 
man nature  of  Chrift,  and  thofe  that  give  him  the 
title  and  the  attributes  of  a  God.  This  hgnilies 
nothing  "at  all  to  the  argument :  It  only  fhews, 
that  we  are  to  believe  he  was  man,  made  of  a  woman, 
and  that  he  is  chiefly  revealed  to  us  in  the  ftate  of 
a  Mediator,  as  placing  himfelf  between  God  and 
iinners,  making  up  the  quarrel,  and  filling  up  the 
diftance.  As  that  is  our  principal  concern  with 
him,  fo  he  is  frequently  revealed  n  a  charatter 
that  fuits  with  the   faith  we  have  in  him,  and  the 

Rom.  iii.    expedlation  we  have   trom  him.     Him  has  God  Jet 
^^'        forthy  a  propitiation  through  faith  in  his  blood. 

His  abfolute  Deity  is  what  we  have  the  lefs  con- 
cern with  It  is  not  fo  much  to  our  purpofe  to 
know  what  other  worlds  he  has  created  ;  in  what 

Heb.  i.  3,  manner  all  things  are  upheld  by  the  naofdof  his 
power  ;  as  that  he  has  by  himfelf  purged  away  our 
JinSy  and  in  our  nature  is  made  better  than  the  An- 

I  johnv.  gels.  This  is  the  report  of  the  Gofpel,  the  record 
that  God  has  given  us  of  his  Son.  If  he  has 
made  thrones  and  dominions,  and  principalities  and 
powers,  (as  we  are  told  he  has),  yet  it  is  not  the 
work  of  the  Bible  to  give  the  records  of  his  go- 
veriiment  over  thefe.  For  as  he  is  before  all  things, 
fo  by  him  all  things  confift  ;  U  dvtZ  trdvra.  vwi^wt, 
in  him  they  are  held  together  ;  he  has  bound  tlie 
creation,  given  a  beauty  to  the  parts,  and  a  har- 
mony to  the  whole.  But  our  bufinefs  is  to  know 
what  he  has  done,  and  will  do  for  the  redemption 
of  human  nature  ;  fo  that  it  is  no  wonder  that  the 
book  of  God  is  taken  up  with  the  ftory  of  his  life 
and  tranfadlions  in  the  habitable  parts  of  the  earth, 
^nd  the  courfe  of  his  delights  among  the  fans  of 

«  men. 


in  the  Flefh,  145 

men.     The  Word  was  made    Fle/hf  and  dwelt  a-  serm.  h. 
TTiong  us  •  full  of  Grace  and  Truth  :  AndofhisfuU  johnV  14. 
nefs  have  we  received^  and  grace  for  grace  ;  Jor  the     ^^>  *?• 
Juuw   was  given  by  MoftSy  but  Grace  and  Truth 
came  by  Jefus  Chrifl. 

Thele  iccounts  determine  nothing  of  his  ante- 
cedent ftate  :  His  dwelling  among  us,  and  being 
made  flelh,  is  not  to  be  underllood  in  any  contra- 
diction to  his  being  with  God,  and  bis  being  Gody 
rmd  that  the  world  was  made  by  hiniy  and  without  ver.  3. 4. 
him  was  not  any  thing  made  that  was  made.  The  ch.  vi.  6%, 
Son  of  man  afcended  up  where  he  was  before.  The 
evidence  or  importance  of  a  truth,  does  not  de- 
pend on  the  number  of  texts  that  are  brought  for 
it.  If  there  is  but  a  fingle  revelation,  if  only  one 
.in  a  certain  place  has  faid  it,  it  is  enough,  becaufe 
it  comes  from  a  God  that  cannot  lie  ;  but  we  may 
fay  upon  this  head,  as  the  Pfalmift  has  done  upon 
another,  God  hasfpoken  once,  yea  twice  have  I  heard 
it.     For, 

5.  There  are  feveral  Scriptures  that  cannot  be 
iinderitood  of  any  other  than  God  manifeft  in  the 
Flefh,  uniefs  we  will  lay  aiide  the  ufual  meaning  of 
words,  and  give  them  a  fenfe  in  the  Bible  which 
they  can  bear  no  where  clfe.  Except  you  utter  by  i  Cor.xlv. 
the  tongue  words  eafy  to  be  underflood^  how  Jhall  it  ^' 
be  known  what  is  fpoken  ?  for  youjpeak  into  the  air. 
It  is  fcarce  to  be  conceived,  that  he  who  has  given 
us  this  book  for  a  rule  of  faith  and  pradice,  would 
fuffer  fo  many  places  in  it  to  carry  an  uncertain 
fenfe,  and  lay  us  under  any  temptation  of  mifta- 
king,  in  a  matter  that  fo  nearly  concerns  his  own 
Glory.  I  have  before  told  you  that  1  ihall  not 
enter  into  the  full  controverfy,  becaufe  I  would 
not  bring  in  all  the  texts  that  refer  to  it  under  this 
one  ;  and  therefore  I  fhall  only  mention  a  few 
that  declare  the  Perfon  of  our  Redeemer  to  be  the 
True  God. 

One 


15°  God  manifejl 

^ERW.  Ti.  Qj^g  jg  jf^^  jj^^  5  cj-Q  ^^  ^  Child  is  born,  to  us  a 
Son  is  given  j  and  the  government  Jhall  he  upon  his 
Jhoulders  ;  and  his  name  Jhall  he  called  Wonderful, 
€ounfeller,  the  Mighty  God,  the  Everlafting  Father^ 
the  Prince  of  Peace.  Where  we  read  of  his  incar- 
nation, in  the  firil  and  lowed  part  of  life  ;  to  us  a 
child  is  born,  to  us  a  fon  is  given ;  that  can  be 
underftood  of  no  other  than  him,  who  was  made 
of  a  woman,  and  made  under  the  law.  The  go- 
vernment fhall  be  upon  his  fhoulders :  We  (hould 
think  that  this  is  too  much  for  a  creature  ;  but 
left  it  fhould  be  taken  for  no  mor^  than  a  delega- 
tion of  authority  committed  to  him,  we  are  told 
^t  large  who  he  is  :  This  is  the  name  whereby  he 
iOiall  be  called,  Wonderful,  Counfeller,  the  Mighty 
God,  the  Everlafting  bather,  the  Prince  of  Peace. 
Of  the  increafe  of  his  government  and  peace  there 
JJjall  be  no  end  ;  heJJjallfit  upon  the  throne  of  Davids 
Here  are  things  thrown  together  that  plainly  re- 
late to  different  natures.  He  is  faid  to  lit  upon 
the  throne  of  David,  which  fignifies  a  fpiritual  em- 
pire over  his  people  in  this  world  ;  and  yet,  that 
of  his  government  there  fhall  be  no  end  ;  whereas 
"we  know,  that  the  places  where  he  has  it,  lliall  be 
deftroyed.  So  that  the  immortality  of  his  king- 
dom, and  the  peace  that  arifes  from  it,  muft  be» 
underftood  of  fomething  to  which  the  throne  of 
David  never  reached.  Again,  it  is  faid  that  he  is 
born  a  Son,  and  yet  that  his  name  fhall  be  called 
the  Everlafting  Father  ;  that  he  is  given  to  us  as 
a  Child,  and  yet  that  he  is  the  Mighty  God,, 

One  would  think  that  the  manner  of  fpeaking 
this  fhould  be  no  part  of  the  objedion,  that  he  is 
not  faid  to  be  fo,  but  only  that  it  is  the  name  where- 
by he  fhall  be  called.  For  though  the  title  of 
god  is  given  to  perfons  who  fill  the  office,  yet  this 
is  too  much  to  be  faid,  that  fuch  a  one  is  the 
Mighty  God;  and  it  tranfcends  all  imagination, 
that  any  creature  fliould  be  called  the  Everlafting 

Father, 


in  the  Flefi.  15  j 

Taiher.  What  a  great  deal  of  learning  mufl:  be  ^eRm.  ii> 
forced  into  the  fervice,  to  ditrobe  thefe  words  of  ' 
the  majefty  they  appear  with  ?  We  will  fuppofe, 
that  they  lignify  no  more  than  a  god  by  office  ; 
that  they  are  only  Names  of  Divinity,  and  do  not 
exprefs  the  true  Nature  :  But  would  the  genera- 
lity of  people  take  them  fo  ?.  We  may  fay  upon 
this  argument,  What  is  written  in  the  law,  bow 
readejl  thou  ? 

Is  it  not  pity  that  fo  many  thoufands  of  hum- 
ble, ferious  perfons,  fhould  be  under  a  neceffity  of 
thinking  wrong  upon  the  fubjedt,  only  for  want  of 
that  critical  learning,  that  reaches  fuch  a  very  little 
way  ?  Muft  a  man  be  either  a  Critic  or  an  Idola-^ 
t€f  ?  Can  we  think  that  God,  who  was  fo  gracious 
as  to  give  us  this  Book,  has  made  it  like  a  broken 
trumpet,  to  give  an  uncertain  found  ?  Is  this  the 
way  for  thofe  that  err  infpirit  to  come  to  underjiand-  ira.xxis. 
ingy  and  thofe  that  murmured  to  learn  do6lrine  P  Can  ^* 
we  fay,  upon  this  fuppofition,  that  he  caufes  light  aCor.iv.  »^ 
tojhine  out  of  darknefs,  and  gives  us  in  our  hearts 
the  knowledge  of  the  glory  of  God  in  the  face  of  Je^ 
fits  Chrifl  P  That  he  fliould  tell  us  of  a  Child,  and 
call  him  the  Everlafting  Father,  which  is  the  high- 
eft  name  that  he  takes  to  himfelf  I  That  he  fhould 
charge  us  to  call  a  perfon,  like  ourfelves,  by  the 
title  of  the  Mighty  God,  which  is  the  greateft  word 
that  we  can  ufe,  and  belongs  to  none  but  an  infi- 
nite Nature  !  I  fay,  why  fhould  he  thus  enfnare 
our  fouls  with  metaphors  ?  There  is  not  one  reader 
in  a  tlioufand  but  would  think  that  the  perfon  here 
fpoke  of  was  God. 

Suppofe  the  former  part  of  the  verfe  was  left  out^ 
or  the  whole  varied  thus,  This  is  my  name  where- 
by I  will  be  called ;  the  Mighty  God,  the  Ever- 
lafting Father,  and  the  Prince  of  Peace ;.  would 
not  all  mankind  believe  the  words  were  incapable 
of  any  lower  fenfe  than  what  agrees  to  the  fupreme 
Being  ?  And  do  they  fignify  any  lefs  by  the  addi- 
tion 


152  God  manifejl 

SERM.  ir.  tion  of  that  claufe,  To  us  a  Child^  a  Son  is  given? 
"        It  is  hard  indeed  upon  thofe  who  do  not  read  the 
text  with  a  drain,  a  criticifm  that  fucks  out  the 
main  force  of  it. 

What  men  of  deep  thought  and  vaft  abilities 
may  do,  I  know  not ;  thy  have  got  the  art  of  ma- 
king Divine  titles  fignify  only  a  creature^  and  Di- 
vine worfhip  only  a  civility  :  But  other  people  will 
be  at  a  lofs,  who  would  gladly  always  fpeak  of  God, 
as  they  fpeak  of  no  one  belides ;  who  ufe  words 
both  of  him,  and  to  him,  which  they  dare  not  give 
to  any  other  Being.  It  will  be  difficult  for  fuch 
as  thofe,  to  know  how  to  talk,  becaufe  their  befl 
phrafes  are  gone  :  They  will  want  language  for  de- 
votion, if  he  muft  be  called  the  Mighty  God,  who 
is  mt  the  Mighty  God,  and  he  the  Everlafting  Fa- 
ther, who  is  not  the  Everlafting  Father.  There  is 
no  getting  higher  than  thefe  terms :  And  can  we 
imagine  that  God  would  ufe  great  /welling  words 
of  vanity^  or  fay  that  of  a  child,  which  is  down- 
right faife  of  every  one  but  himfelf,  if  it  was  not 

Joh.  X.  30.  true  that  our  Saviour  faith,  I  and  my  Father  are  one? 
Another  text  that  I  think  cannot  be  diverted 
from  this  interpretation  is,  Mic.  v.  2.  Thou  Bethk' 
hem  Epbratah,  though  thou  be  little  among  the  thou- 
fands  of  Judah,  yet  out  of  thee  fhall  He  come  forth 
unto  mCy  that  is  to  be  the  Ruler  in  Ifraely  whof^  go- 
ings forth  have  been  of  old  from  everlaffing.  Here 
we  are  under  every  neceffity  to  fuppofe,  that  he 
fpeaks  of  a  MeJJiab,  from  the  place  of  his  birth. 
Thou  Bethlehem  Ephratah,  though  thou  be  little 
among  the  thoiifands  of  Judah,  yet  out  of  thee  (hall 
HE  come.  This  was  a  circumftance  that  both  Jews 
and  Chriftians  were  agreed  in,  that  Chrift;  jfhould 
come  out  of  Bethlehem,  the  town  where  David 
dwelt ;  and  that  expreffion,  he  Ihall  come  forth  un- 
to mCf  fhews  his  errand  that  he  was  to  be  the  Me- 

Job.  iv.  34.  diator  between  God  and  man:  He  fhould  ^/or/^ 
the  Father  on  earth  :  His  meat  and  drink  was  to  do 

the 


in  the  Flejh, 


OJ 


ihe  will  of  him  that  fent  him,  ajid  tofini/b  his  work,  serm.h^ 
Who  is  it  then,  that  fhould  have  his  nativity  at        ' 
Bethlehem,  and  fuch  a  concern  with  the  great  God  ? 
One  whofe  goings  forth  have  been  of  o\^,fro7ti  ever- 
lajling. 

We  will  fiippofe  for  a  while,  that  thofe  goings 
forth  of  old  were  no  more  than  the  mariifeftations 
that  he  made  of  himfelf  to  the  Patriarchs  and  Pro- 
phets ;  it  was  the  Angel  who  went  before  them  in 
their  marches  from  t^gypt,  and  frequently  appeared 
to  them  in  the  promiled  land.  This  fenfe  of  the 
text  does  lliew  that  he  went  forth  of  old;  but  what 
fhall  we  do  with  the  other  wovd,  from  everlafting  ? 
To  fay  that  this  fometimes  fignifies  no  more  than 
a  long  while  to  come,  when  it  is  mentioned  in  prO" 
phecy,  cannot  be  denied  ;  but  that  therefore  it  ligni- 
fies  only  a  long  while  pqjl,  when  it  is  delivered  in 
hijiory,  is  by  no  means  to  be  allowed.  Seveiai  things 
that  fhall  perifh,  are  faid  to  be  for  ever,  becaul'e 
they  will  hold  for  many  ages  ;  but  I  do  not  know 
that  any  thing  is  from  eternity,  or  has  that  title  gi- 
ven to  it,  befides  the  nature  and  counfels  of  God. 
In  his  tifnes  he  willjhew  who  is  the  hlejfed  and  only  i  Tim.  vi, 
Fotentate  ;  who  only  has  immortality.  15.  k^- 

To  everlafling,  may  be  applied  to  Saints  and  An- 
gels, and  the  happinefs  of  both  ;  but  it  is  only  faid 
of  One,  FROM  everlafling  to  everlajlijig  thou  art  God,  Pral.xc.  2, 
We  may  limit  the  paflages  that  give  the  charadler 
of  eternity  for  the  time  to  come,  but  it  was  never 
once  beftowed  upon  any  thing  as  to  what  \%  pafl ; 
and  therefore,  if  his  goings  forth  of  old,  which  have 
been  from  eveilafling,  mean  no  more  than  that  he 
has  done  thus  for  feveral  ages,  it  is  ufing  the  word 
as  it  never  was  ufed  before,  and  fo  as  no  human 
thought  can  reconcile  to  fenfe.  It  is  falfe,  it  is  mon- 
lirous,  and  a  grofs  abfurdity  to  fay,  that  any  crea- 
ted perfon  was  from  everlafting,  or  that  he  was  be- 
fore all  things.  Had  it  been  only  that  he  \vasfro7?i 
the  beginning,  or  ever  the  earth  was,  or  that  he  had 

Vol.  I.  U  a 


154  God  manifejt 

SF.RM.  II. -2^ glory  with  the  Father  before  the  world' was, .  fom"e 
diminutive  fenfe  might  be  forced  in  upon  the  words, 
.  that  they  only  tell  us  he  had  a  being  antecedent  to 
this  creation  ;  and  could  not  an  Angel  have  faid 
{o  too  ?  If  the  phrafes  mean  no  more  than  an  exift- 
ence  before  our  world,  they  make  him  no  better 
J°^..     than  the  Angels.     Ihofejlars  of  the  morning  fung  to^ 

^^^"^^^  gether^  and.  all  the  fans  of  God  Jhouted  for  joy  ^  when'- 
tills  earth  of  ours  was  made  :  So  that,  if  that  is 
all  that  Ghrift  means,  Prov.  viii.  he  fpeaks  beneath- 
himfelf. 

The  Angels  had  a  glory  with-  the  Father  before 
the  .world  was ;  but  the  words  under  our  prefent 
tiioughts  are  not  patient  of  fiich  an  interpretation 
as  is  nxed  with  fo  much  violence  upon  others  ;  for 
here  it  faid,  that  he  is  from  everlajling.  Angela 
have  had  their  goings  forth  of  old :  They  flew  a- 
bout  this  world  of  ours  after  it  was  put  into  fliapes ; 
but  can  it  be  faid  of  them  without  horrid  biafphe- 
my,  that  they  2ivefro7n  everlajling  P  And  therefore 
that  which  is  here  affirmed  of  the  Prince  that  fhould 
rife  out  of  Bethlehem,  the  Man  that  is  to  be  our 
peace,  is  too  much  for  a  creature:  It  is  a  contra-* 
4i6tion  to  all  received  being,  eternally  inconfiftent 
with  any  beginning.  It  can  never  be  faid  of  Him, 
that  there  was  a  time  when  he  was  not :  We  may 
apply  to  him  in  thefe  words,  From  everlajling  to- 
everlajling  thou  art  God.  But  I  fljail  open  no  more 
Scriptures  now,  in  the  purfuit  of  this  argument ;  I 
fee  it  will  be  better  to  diflribute  them  under  the 
feveral  branches  of  the  text  that  are  yet  to  be  con- 
iidered. 

6.  That  God  was  manifeil  in  the  Flefli,  has  been 

joii.  xiv.  I.  the  faith  of  g<Dod  people  in  all  ages  :  As  they  belie- 
ved in  Godi  they  believed  in  Chrijt.  This  indeed,  of 
itfelf,  is  no  conciufive  argument,  becaule  our  faitli 

iCor.  ii.  5.  does  uot  Hand  in  the  wifdom  or  holinefs  of  many  but 
in  the  power  of  God  ;  neverthelefs,  it  is  not  to  be 

Heb.  xii.    defpifed.    This  was  the  great  perfualive  to  lay  afide 
^'^'  everx- 


in  the  Elefh,  155 

ever^y  weight ,  and  the  Jin  that  eafily  hefets  usy  becaufe  serjM.  h. 
we  are  encompajjed  about  with  Jo  great  a  cloud  of 
wftnejfes.     We  are  followers  of  them  who  through  "^^-  ^'-  "• 
faith  and  patle?ice  do  inherit  the  promifes^  when  we 
abide  in  the  dodtriiie  of  Chrift. 

That  this  has  been  the  opinion  of  thofe  who 
have  ferved  their  generation  according  to  the  will 
of  God,  will  fcarce  be  denied.  The  quotations  we 
have  out  of  the  ancient  writers  that  feem  to  look 
another  way,  are  to  me  of  very  little  value,  for  this 
one  reafon,  That  as  far  as  we  can  judge  of  the  pri- 
mitive church  by  the  New  Teftament,  the  great 
controverfy  was  not  fo  much  about  Chrift's  divini- 
ty, as  his  humanity.  Many  deceivers  are  entered  ^  J*^^"  7- 
int^  the  world,  who  confefs  not  that  Jefus  Chrijl  is 
come  in  the  flejh  :  This  is  a  deceiver  and  an  Anti- 
chriji.  It  was  then,  as  he  calls  it,  the  fpirit  of  An-' 
tichrijl,  and  the  fpirit  of  error.  The  opinion,  I  fup- 
pofe,  was  not,  that  he  never  appeared  to  the  world, 
but  that  he  did  not  tj?.ke  upon  him  our  real  nature  ; 
it  was  not  in  theflejk.  This  was  the  delufion  of  thofe 
times,  which  the  holy  writer  confutes  in  fo  parti- 
0ilar  a  manner  :  That  which  was  from  the  begrn- 
ningf  which  we  have  fee n,  heardy  looked  upon,  and 
which  our  hands  have  handled,  declare  we  unto  you. 
This  fliews  that  Chrift  had  more  than  a  refem- 
blance  of  our  nature.  That  was  the  error  againfl: 
which  he  delivers  all  his  caution.  Beloved,  believe  ^  Jo^"  i^'- 
not  every  fpirit,  but  try  the  fpirits^  whether  they  are  ^'  ^'  ^' 
of  God  ;  becaufe  many  falfe  prophets  are  gone  out 
into  the  world.  Hereby  know  ye  the  Spirit  of  God : 
■Every  fpirit  that  -confefj'es  that  Jefus  Chriji  is  come 
in  the  jiejh,  is  of  God  ;  and  every  fpirit  that  confejfes 
not  that  Jefus  Chrift  is  come  in  the  fiejh,  is  not  of 
God  :  And  this  is  that  fpirit  of  Antichrijl  whereof 
you  have  .heard  that  itjhouid  come,  and  even  now  al- 
ready is  it  in  the  world.  It  is  more  difficult  to  con- 
ceive that  an  Angel  fhould  be  made  a  man,  than  that 
he  who  is  the  great  Mediator  Ihould  be  a  God.     I 

think 


156  God  manifeji 

SERM.  n.  think  human  reafon  would  find  more  arguments  a- 
gainft  the  truth  of  his  death,  than  againft  the  Di- 
vinity of  his  Pcrfon  :  And  indeed  we  could  not 
have  believed  either  of  thefe  without  a  revelation ; 

J  Cor.  1,23.  for  Chr'ift  crucified  is  to  the  Jews  a  ftumhling-hlocky  ' 
and  to  the  Greeks  fooUJhnefs. 

Now,  I  will  fuppofe,  that  this  opinion  continued 
fome  time  after ;  therefore  it  is  no  wonder  that  we. 
find  paflages  in  the  writings  of  the  fathers,  that 
tell  us  plainly  that  he  was  man :  and  on  purpofe 
to  give  this  affertion  the  greater  force  and  weight, 
they  may  have  contrived  a  method  of  fpeaking  that 
has  rendered  them  a  little  obfcure  to  pofterity.  You 
may  take  thefe  three  things  along  with  you. 

Firjl,  That  it  was  certainly  right  in  them  to  lay 
down  the  truth  of  our  Saviour's  Human  Nature :  . 
this  is  a  fundamental  article  ;  not  only  to  our  faith,  i 
as  it  regards  the  dodrines  of  Chriftianity,  but  to 
our  hope  and  comfort :  Without  this,  he  is  not  the 
feed  of  the  wornan^  he  has  made  no  fatisfacflion,  nor 
can  he  prefent  us  in  the  body  of  his  flejh  through 
death. 

Secondly,  The  vehemence  of  their  afierting  this, 
might  be  owing  to  the  oppofition  that  was  made 
by  unbelievers :  This,  as  I  have  already  Ihewn, 
feems  to  be  the  prevailing  opinion  ;  and  therefore, 
perhaps,  fome  learned  and  good  men  might  exceed  j 
in  the  way  they  took  to  deliver  themfelves.  But,  1 
Thirdly,  It  is  very  plain  that  many  have  fpoiled 

Col.  n.  8.  ^j^e  doctrine  through  philofophy  and  vain  deceit :  I 
fear  there  were  temptations  to  bring  fome  men  into  ! 
the  church  whom  the  grace  of  God  never  brought  j 
tliither,  becaufe  of  their  human  learning.  They  ] 
perhaps  were  too  much  admired;  they  came  to] 
Chrift  Jcfus,  not  as  learners,  but  as  teachers,  and  I 
thus  threw  in  thfir  own  froth  into  the  fincere  milk  > 
of  the  word,  which  curdled  it  upon  the  minds  of 

vCor.  ii.  I,  men.    The  Apoflle,  came  not  with  any  \;iTi^<i-xYi  Xoya 
^  "^"       V.  <ro(pixiy  fupereminence  of  phrafe  or  wifdora,  dccla- 

rinp 


in  the  Flejlj,  157 

ring  the  tejiimony  of  God :  He  determined  to  know  serm.  h. 
nothijig  among  them  but  Jefus  Chrijl,  and  him  criici-        " 
jied.     His  fpeech  and  preaching  was  not  in  thefe 
perfuading  terms  of  human  wifdom,  'ni\!^<ni  dy^^uTri- 
»«f  o-o^j«c  XoyoKy  but  in  the  de7nonJt ration  of  the  Spirit 
and  of  power. 

Thofe  phrafes,  Light  of  Light,  God  of  God, 
very  God  of  very  God,  have  too  much  of  the  Phi- 
lofopher  in  them,  and  too  little  of  the  Chriflian. 
It  is  not  worth  the  while  to  contend  about  them, 
for  they  will  be  unintelligible  when  we  have  done 
all  we  can.  To  me  it  is  of  more  value,  what  a 
company  of  ferious  perfons  think  in  their  devo- 
tions, who  are  filled  with  a  reverence  for  God,  and 
a  jealoufy  of  fin,  than  what  is  agreed  upon  by  a 
fet  of  preachers,  who  oftentimes  meet  only  to  bite 
and  devour  one  another. 

That  which  I  lay  the  greateft  weight  upon  is, 
not  fo  much  that  the  Deity  of  Chrift  has  been 
maintained  and  proved  by  perfons  of  vaft  abilities, 
men  Ikilled  in  languages,  hiilory,  and  the  methods 
of  argument ;  but  that  it  is  a  dodrine  fupported 
by  the  witnefs  of  the  Spirit  in  the  hearts  of  belie- 
vers, as  that  which  is  according  to  Godlinefs.  Feel- 
ing, I  confefs,  is  an  individual  argument :  It  is 
what  a  man  cannot  communicate  to  another ;  but 
ftill  all  the  world  will  allow  me  to  regard  thofe 
principles  that  have  had  the  beft  influence  upon 
them  that  profefled  them.  I  have  feen  people  cou- 
rageous in  an  evil  day,  devout  and  reverent  in  all 
the  ads  of  worfliip,  and  cheerful  to  meet  their 
death  ;  and  they  have  given  this  as  a  reafon  of 
the  joy  ?Ln6.  hope  that  was  in  them.  I  muft  think 
well  of  the  principles,  unlefs  I  think  very  ill  of  the 
perfons. 

This  was  the  Apoftle's  great  cordial :  Though  /a  Tim.  i 
fuffer  thefe  things^  IJhall  not  he  ajhamed,  for  I  know     ^'" 
in  whom  I  have  believed,   and  am  perfuaded  that  he 
is  able  to  keep  what  I  have  committed  to  him  againfi 

that 


158  ^        God  manijeji 

'SERM.  XI.  ijjQi  ^^j^  You  fee  his  confidence  is  in  the  power, 
the  ability  of  him  on  whom  he  depended  ;  and  that 
which  reprefented  him  in  this  charafter  was  his  in- 

Eph.vi.  10.  finite  perfediohs.     We  ftand  in  the  Lord^  and  in 

jude  2x.     the  power  of  his  might :  PVe  look  for  the  mercy  of 

*4.*5«     the  Lord  Jefus  unto  etenial  life  :  His  mercy  brings 

us  into  that  life  ;  and  then  he  adds.  Now  to  him 

that  is  able  to  keep  us  from  fallings  and  to  prefent  us 

faultlefs  before  his  glory  with  exceeding  joy  y   to  the 

cnly  wife  God  our  Saviour,  be  dominion  and  praife 

Jbr  ever.     We  are  preferved  by  the  mercy  of  the 

Lord  Jefus.     He  is  hei-e  faid  to  prefent  us   before 

his  glory y  as  elfewhere  we  read  that  he  v/'iW  prefent 

^s  to  himfelf  and  that  he  does  it  as  the  only  wife 

God  our  Saviour. 

This  has  made  good  people  £afy  both  in  life  and 
<leath  :  They  have  looked  on  him  as  the  refurrec- 
lion  and  the  life.  What  they  have  believed  of  his 
Divinity  has  gone  deeper  into  their  holinefs  and 
t-omfort,  than  any  other  principle  could  do.  This 
has  been  their  fupporting  confideration,  the  very 
thing  that  gave  them  all  their  courage.  Thus  the 
Spirit  did  his  office  by  taking  the  things  of  Chrifly 
andfiewing  them  unto  nien  :  He  fhews  us  his  life 
and  his  death,  that  the  one  was  holy,  and  the  other 
dreadful ;  but  the  glory  that  he  gives  to  Chrift,  is 
upon   other  heads,  as  our  Lord  himfelf  expounds  * 

John  xvi.    it :  All  that  the  Father  has  are  mine,  and  therefore 

H,  IS-    Ifaid^  UeJImll  take  of  miney  and  Jhew  it  unto  you. 

It  was  with  reference  to  his  union  with  the  Father, 

his  fliare  in  the  glory,  the  dominion,  in  all  that  the 

Father  has,  that  the  Spirit  does  thus  reveal  him. 

7.  If  thefe  good  people  were  wrong  in  their 
opinion,  it  will  obfcure  all  the  experimental  part 
of  religion,  the  joys  and  pleafures  with  which  they 
gave  themfelves  to  God  ;  firft  in  worfhip,  and  at 
laft  in  death.  What  muft  we  fay  for  the  power  c^' 
■Godlinefs  after  this  ?  becaufe,  when  they  relied  on 
^  Saviour  in  the  laft  ads  of  faith,  when  they  look- 
ed 


in  the  Flejb^  159- 

ed  unto  Jefus  in  the  doling  moments  of  life,  as  serm.it, 
the  Author  and  fini/ber  of  faith,  and  in  that  regard- 
ed him  as  God,  they  muit  go  out  of  the   world  in 
a  grofs  idolatry. 

Do  not  let  any  one  tell  me,  I  may  give  worfliip 
to  him,  though  he  is  a  creature,  only  my  greatejl 
devotion  is  paid  through  him  to  the  Divine  Nature, 
I  know  nothing  that  more  exprcfles  my  dependence,, 
or  can  be  called  worlhip  in  a  truer  fenfe,  than  the 
laft  offices  of  my  faith  on  a  death -bed.  If  bow- 
ing my  head,  and  giving  up  the  ghort,  is  not  de- 
votion, I  know  not  what  is  ;  and  1  Hiould  be  very 
unwilling  in  that  hour  to  rely  upon  one  who  is 
lefs  than  God.  As  Mediator,  he  is  not  the  proper 
Gbje6l  of  our  faith  and  hope,  but  only  introduces 
and  leads  them  in.  By  him  ive  believe  in  God,  t  Pet.  i.  zr, 
*who  raifed  him  from  the  dead,  and  gave  him  glory, 
that  our  faith  and  hope  may  be  in  God  ;  and  cer- 
tainly we  would  have  our  faith  and  hope  in  God 
•when  we  die.  No  ferious  perfon  would  fay  lefs 
than  David  did.  Into  thy  hands  do  I  commit  my  fpi-  pu\.  xxxi. 
rit^  for  thou  hafl  redeemed  it,  0  Lord  God  of  truth,  s- 
Here  his  faith  and  hope  were  in  God,  as  they  ought 
to  be. 

But  v/hat  (hall  we  think  of  the  martyr  Stephen, 
'W'hen  he  cries  out  with  a  loud  voice.  Lord  Jefus  Ka^^^v.^ 
receive  my  fpirit :  Did  his  words  contain  any  thing  59« 
lefs  than  David's?  Was  not  his  dependence  upon 
the  fame  power  ?  Did  he  not  regard  this  Jefus  as 
able  to  fave  him  ?  And  would  he  have  x^entured 
his  fpirit  into  any  other  hands  than  thofe  of  a  God  ? 
Dare  we  fay,  that  he  did  not  die  with  a  faith  as 
well  placed  as  David's  ?  I  am  fure,  if  he  to  whom 
he  comm.itted  his  fpirit  is  not  God,  he  was  guilty 
of  perverting  his  allegiance  in  the  greateft  folem- 
liity  of  all :  It  was  too  much  to  fay  to  a  creature, 
David  had  two  things  in  view  at  that  time.  F/r/?, 
His  own  comfort,  Into  thy  hands  do  I  commit  my 
Ipirit,    for   thou  hafl  redeemed  it ;    and,  fecondl\\ 

God's 


i6o  God  mart^ifeji 

SERM.  II.  God*s  glory.  This  was  the  laft  thing  that  he  could 
'  do  towards  it,  and  therefore  he  gave  him  his  titles, 
0  Lord  God  of  truth.  Had  he  applied  to  any  one 
belides,  he  had  loft  both  thefe  ends  ;  he  had  been 
guilty  of  deftroying  his  own  peace,  and  of  aliena- 
ting from  God  the  honour  that  he  was  bound  to 

Pfai.  ixxiii.  give  him  ;  but  he  had  noJie^  even  in  heaven  but  God, 
*^*  no  creature  above  the  Angels  whom  he  could  de- 
lire  befides  him.  And  did  Stephen  come  any  low- 
er, when  he  faid,  Lord  Jefus  receive  ?ny  fpirit  ? 
He  did  the  greateft,  as  well  as  the  laft  thing  that 
could  be  done,  in  a  way  of  devotion  and  confi- 
dence :  And  had  he  any  other  in  heaven  befides 
David's  God  ?  If  fo,  the  redemption  of  mankind, 
inftead  of  drawing  us  to  God,  draws  us  from  him. 
He  that  had  no  partner  in  his  honour  before,  muft 
have  one  tiow ;  and  fouls  under  the  New  Tefta- 
ment  can  die  into  the  arms  of  a  perfon  who  is  not 
God,  though  they  under  the  Old  could  not  think  of 
doing  fo  without  horror.  But  doubtlefs  when  Ste- 
phen faid  this,  he  did  not  only  conceive  of  Jefus 
as  a  Jew  after  the  flefli,  but  as  God  over  all,  blef- 
led  for  evermore. 

I  have  been  told  of  a  Gentleman,  with  whom  I 
had  the  honour  of  fome  acquaintance,  that  as  he 
lived  many  years  in  a  public  charadler,  both  in 
the  Army  and  Parliament,  he  confefied  to  an  in- 
timate friend,  from  whom  1  have  the  ftory,  that 
he  had  for  a  long  time  many  doubts  about  the  Di- 
vinity of  Chrift ;   but,   faith  he,  '  Now  death  is 

*  coming  on,  I  find  none  but  a  God  will  do  ;  and 

*  if  he  is  not  that,  I  cannot  venture  my  foul  into 

*  his  hands.' — If  this  is  a  falfehood,  it  is  pity  it 
ever  ihould  be  a  dying  principle.  It  is  an  Al- 
mighty adl  you  know  that  makes  us  Chriftians, 

I  John.  iii.  I'Ve  are   born  of  God ;  and  he  who  has  begun  this 

pSi.  i.  6.  S^^^  ivork,   will  perform  it  to  the  day  of  Chrifl  : 

And  furely  this   can   be  no  other  than  God  ;  and 

therefore  when  we  look  to  Jefus  as  the  Author  and 

Finiftier 


in  the  Flejb.  i6r 

^iniftier  of  faith,  it  is  to  him  as  begi7ining  the  good  serm.  n, 
work,  and  to  him  2,%  performing  it. 

8.  If  he  is  not  God  who  was  manifeft  in  the 
flefh,  our  caufe  is  no  better  than  that  of  the  Jews ; 
nay,  in  forae  refpe<fts,  a  great  deal  worfe.  They 
had  a  noble  difpenfation  :  God  revealed  himjdfxo 
them  by  figns,  and  wonders,  and  voices,  by  a 
mighty  hand,  and  an  out-ftretched  arm:  He  is 
faid  to  be  in  the  midfi  of  them  :  They  heard  his 
voice:  The  cloud  that  covered  the  tabernacle  was 
fuch  a  prefence  of  the  Deity  as  exceeded  all  that 
we  know,  if  it  was  only  a  creature  who  came 
down  among  us.  Now  it  is  mentioned  as  the  glo- 
:ry  of  thefe  laft  days,  that  God  has  fpoken  to  us  by  Heb.  i.1,2. 
his  So-Uy  whom  he  appointed  to  be  the  heir  of  all 
things.  There  is  no  more  in  this  than  fpeaking  by 
Mofes,  if  he,  was  not  counted  worthy  of  more  glory 
than  Mofes  ;  and  that  he  is  not  as  a  melTenger,  but 
as  an  author,  inafnuch  as  he  that  builded  the  houfc 
has  more  honour  than  the  houfe. 

Chriil  put  himfelf  into  a  meaner  way  than 
Mofes  did  :  All  the  Prophets  that  ever  went  before 
him  made  a  greater  figure  ;  but  the  diftinction  lay 
in  this  :  They  faw  his  glory  as  the  glory  of  the  only  johni.  14. 
begotten  of  the  Father.  God  had  fpoken  ^o  the 
world,  fometimes  by  Prophet"^,  and  fometimes  by 
Priefts,  who  were  the  ftanding  minillers  of  his 
houfe  ;  and  fuppofe  now  at  lalt  he  had  fent  down 
an  Angel  to  be  the  preacher  among  us,  this  had 
been  really  a  greater  difpenfation  than  what  we 
are  under  :  For  though  it  is  confelfed  that  Chriil 
had  a  nature  above  the  Angels,  yet  as  he  appeared 
fo  much  lower  than  they^  that  pafTes  for  nothing. 

But  the  main  glory  of  the  difpenfation  conlifts 
in  this,  that  his  name  is  calhd  Immanuel,  which  /j  Mat.  i.  23. 
God  with  us.  In  a  lower  iQn^ty  that  might  have 
been  faid  with  truth  of  every  hero,  every  Prophet, 
their  Captains  in  the  field,  and  their  Priefts  in  the 
temple,  that  God  was  with  them  j  but  it  never  was 

Vol.  I.  X  made 


x62  God  manijejl 

S£RM.  II.  made  the  name  of  a  perfon.  If  the  moll  glorious 
Angel  in  heaven  was  to  be  fent  down  as  the  Gene- 
ral of  our  forces,  or  a  I'eacher  in  our  aflemblies, 
and  a  bleffing  attended  him,  it  might  be  faid  we 
had  the  Divine  prefence,  but  we  muft  never  have 
called  him  Immanuel.  So  that  it  fignifies  that  in 
our  Saviour,  which  it  could  not  have  done  in  any 
creature.  It  is  the  charader  of  h'\s  perfon.  You 
muft  not  apply  it  to  the  Ipiritual  prelence  of  God 
with  his  people,  for  there  has  been  more  of  that 
iirice  Chrift's  time  than  there  was  before.  He  was 
with  us  in  a  greater  ^\oxy  at  the  day  of  Pentecoft, 
and  in  a  more  populous  converfion.  But  when 
this  is  faid  of  a  child  that  fhould  be  born,  it  is  ab- 
ftraded  from  all  fucceiTes  ;  in  having  him,  we  have 

johnxiv.  Qq^  with  US.  He  that  bad  feen  him^  had  feen  the 
Father  ;  fo  that  there  was  no  need  to  fay,  Shew  us 
the  Father :  He  was  in  the  Father^  and  the  Father 
in  him.  God  himfelf  was  manifeft  in  the  Fielh. 
This  exceeds  all  that  ever  the  Jews  had  ;  and 
therefore  their  privileges  are  mentioned  in  a  rifmg 

Rom.  ix.  4,  way,  To  them  pertained  the  ad'jption^  the  covenafits, 
5-  the  giving  of  the  law,  the  glory,  the  promijes.     In 

fome  of  thefe  they  go  beyond  us  :  We  have  no- 
thing equal  to  the  giving  of  the  law  that  was  or- 
dained by  Angels,  and  the  Glory  that  covered  their 
tabernacle  and  filled  their  temple  :  Theirs  were 
the  Fathers  ;  but  the  laft,  in  which  our  intereft  is 
comprehended,  is  greater  than  aij  the  reft,  that  of 
them,  as  concerning  the  fej}j,  Chrijt  came.  H(jw 
comes  that  to  be  the  crowning  privilege,  but  as  he 
is  over  all,  God  hlejfed  for  ever  ? 

9,  If  he  was  not  God,  his  manifeftation  in  the 
flelh  would  not  have  anlwered  the  great  ends  for 
which  it  is  appointed.     He  came  as  an  High  Pi  iefl 

Eph.  i,  a:,  to  make  atonement,  as  a  King  of  faints  to  be  Head 

i3-         over  all  things   to  his  Church  ;  and  this  he  could 

not  be  without  the  fulnefs  of  him  who  fills  all  in  all, 

10.  The 


iti  the  Flefl.  163 

10.    The  charader  of  Deity  may  be  allowed  serm  n. 
here,  becaufe  the  Spirit  has  carried   it  tlirough  all        " 
the  other  branches  of  the  Mjftery  : — As  a  God  he 
is  jujlijied  in  the  Spirit,  declared   to   be  the  Son  o/'roih.  i.  4. 
God  with  power,   by  the  Spirit  of  holinels  in  the 
refurredion  from  the  dead.     As  a  God  he  is  feen  Rtb.is. 
of  Angels ;  for  when   the   Father  brings  the  firft 
begotten  into  the  world,  he  faith,   Let  all  the  An- 
gels worlhip  HIM.     As  a  God  he  i^^  preached  unto  ^^^- ^ly- 2Z' 
the  Gentiles ;  Look  unto  me^  and  he  ye  faved  all 
the  ends  of  the  earth  ;  for  I  am  the  Lord,  and  there 
is  none  elfe.     As  a  God   he   is   believed  on  in  the  '  p^**  '•  ^i- 
^worldy  for  our  faith  and  hope  muft  be  in  God.   And 
as   a  God   he  is  received  up  into  glory  ;  for  to  the 
Son  it  is  faid,  Thy  throne  0  God  is  for  ever  and  ever,  Heb.  i.  8. 


if^^^^^^^^^#>#>^##.^^ 


SERMON   XII. 

IL  T^HE  great  Myftery  of  Godlinefs  tells  us, 
X  that  this  God  was  manifested.  The 
Revelation  he  has  made  of  himfelf  is  the  ground 
of  all  our  religion.  Without  it  there  could  be  no 
worfhip  and  no  hope  :  Our  drawing  nigh  to  him, 
and  all  our  expedtations  from  him,  are  only  the 
rebound  of  thofe  difcoveries  in  which  he  has  ap- 
peared to  us.  The  Pfalmift  has  placed  thefe  things 
in  their  true  order,  When  thoufaidjt,  Seek  ye  my  face,  pfti.  xtvw. 
my  heart  faid  unto  thee,  Thy  face  Lord  will  Ifeek.     "• 

The  good  of  any  difpenfation  nrifes  from  the 
degrees  it  gives  us  of  this  divine  knowledge.  What- 
ever fets  out  the  Author  of  our  being  in  a  truer 
and  greater  light,   mull  be  the  more  dciirable  : 

And 


1^4  God  inanife/l 

SERM.  If.  ^,-1^  therefore,  on  this  account,  the  Gofpel  that  is 
^        preached   in   thefe  lajl  days  exceeds  all  the  older 
methods  of  devotion,  becaufe  there  we  have  a  bet- 
ter manifeftation  of  God.     As  we  can   have  no* 
John  xvii.   thing  higher  than  eternal  life,  fo  this  is  life  eternal,. 
*'"^'       to  know  the  only  true  God  y  and  J  ejus  Chrijl  'whom 
he  has  fent. 

Under  this  head  I  fliall  enquire  in  what  charac- 
ters God  is  to  be  known  of  men,  by  which  it  will 
uppear,  that  the  New  Teltament  ought  to  have  the 
preference  that  the  Holy  Spirit  has  given  it,  to  all 
the  other  revelations  that  were  ever  maae  ;  becaufe 
2Cor.  iv.  the  main  fubjedl  of  our  miniilry  is  Chrijl  J  ejus  the 
5'^*  Lord^  and  the  fuccefs  of  it  is  the  light  of  the  know- 
ledge of  the  glory  of  God,  in  the  perfon  or  face,  i» 
TT^oo-wVu,  of  Jefus  Chrift. 

The  queftion  then  before  us  is,.  What  we  arc  to 
know  of  God  in  ordex  to  the  pradice  of  duty,  and- 
the  affurance  of  hope  ;  under  what  notions  are  we 
to  receive  him  into  our  minds  ?  I  aniwer,  i.  As 
the  God  that  made  us  and  all  the  world.  2.  As 
the  Object  of  an  univerfal  worlliip.  3.  As  our 
Lawgiver.  4.  As  our  Judge.  5.  As  an  oiTended 
Sovereign.     6.  As  the  Author  of  reconciliation. 

7.  As  the  Contriver  of  a   fufficient  rightecufnefs. 

8.  As  tiie  Fountain  of  that  Grace  by  which  we  are 
reftoredto  his  image.  9.  As  the  great  Example  of 
holinefs  and  purity.  10.  As  the  Giver  of  thufe  joys 
that  are  laid  up  in  another  world. 

Under  thefe  characters  lias  the  great  God  reveal- 
ed himfelf  to  us.  Thus  he  is  to  be  known,  and 
upon  thefe  grounds  to  be  admired  with  reverence 
r.nd  a  Godlv  fear.  He  has  in  various  ways  and  dif- 
ferent meafures  given  out  thefe  glories  of  his  name  ; 
but  the  beft  appearance  in  which  we  have  them  all,, 
is  the  fending  of  his  Son  in  the  Ukenefs  of  fwfal 
JleJiJ,  and  the  publication  of  his  Word  to  mankind  : 
a  Tim.  i.  Thus  he  has  abolijhed  death,  and  brought  lije  and 
^°-        immortality  to  light  by  the  Gojpel,     We  have  the 

light- 


in  the  Flejh.  i^* 


light-  of  the  glorious  Go/pel  of  Chrifl,  who  is  the  SER^- "; 
itnage  of  God.     Several  of  thefe  manifeftations  are  2  Cor.  iv. 
what  the  Heathen  lived  under  ;  but  in  regarding     *" 
them  1  fhall  have  three  things  in  my  view  :  Firft, 
The  impreffing  of  this  truth  upon  you,  that  thus 
we  are  to  conceive  of  the  great  God  in  all  our 
applications  10    him  ;    fecondly,    That    even    in 
thofe  common  ideas  that  we  have  of  him,  the  Gof- 
pel  has  given  us  a  peculiar  evidence  ;  and,  thirdly. 
That  all  thefe  titles  belong  to  our  blefled  Saviour, 
■which  1  hope  you  will  find  as  we  advance  through 
the  feveral  particulars. 

I .  One  manifeftation  that  God  has  made  of  him- 
felf  is  in   a  character  that  gives  us  our  moft  early 
concern  with  him,  that  he  is  the  Former  of  all  things. 
We  come  before  him  with  a  fong,  and  enter  into  Ms 
prefence  with  thank/giving^  becaufe  he  is  the  Lor^  Phi.  c.  2, 
our  God,  we  are  the  work  of  his  hand,  atid  the  Jheep     ^' 
of  his  pajlure  ;  he  has  made  us,  and  not  we  our/elves. 
This  account  of  himfelf  he  has  fcattered  all  over 
the  univerfe.     It  is  faid  of  thofe  who  have  no  re- 
vealed religion,  that  what  may  he  known  of  God  is  Rom.  i.  r?, 
manifefi  in  them,  andJJjewn  to  them  :  Nay,   the  in-     *°" 
vifible  things  of  him^from  the  creation  of  the  world, 
are  clearly  fe en,   being  underftood  by  the  things  that 
do  appear,   even   his  eternal  power  and  Godhead. 
The  volumes  that  he  has  publilhed  of  his  own  per- 
feclions,   are  large  and  copious.     T^he  heavens  de-  Pfal,  xix. 
dare  the  glory  of  the  Lord,  and  the  firmament JJjcws     ^'  ^'  ^ 
his  handy-work  ;   day  unto  day  utters  fpeech,  and 
night  unto   night  declares  knowledge  ;  and  there  is 
no  voice  or  language  where  their  fpeech  is  not  heard. 
But  yet  even  this  common  argument  is  placed  in 
a  better  light  by  the  coming  of  Jefus  Chrift  :  He 
lets  us  underfland  the  creation  to  more  advantage. 
He  has  adjufted,  improved,  aiid  enlightened  the 
principles  of  nature  :   So   that  by  faith  we  under- I'th.xu^. 
fiand  that  the  worlds  were  made  by  the  word  of 
God,  for  the  things  that  are,^  vdere  not  made  of  things 

that 


,l66  God  manijejl 

?^^-^-  "•  that  do  appear.     You  mufl  not  think  that  natural 
religion  gives  us  one  God  and  Chriftianity  another. 
Aftssvii.    The  Apoftle  tells  the  Athenians,  Him  whom  ye  ig- 
*^'  norantly  worjhip^  declare  I  unto  you.     They  might, 

by  his  inftrudions,  know  the  Deity  in  a  better  way 
than  they  ever  would  have  done  by  obfervation 
and  philofophy.     He  fpeaks  of  him   under  princi- 
ver.  24.       pj^g   which    they  confefled  ;    God  that  made  the 
world f  and  ail  things  therein,  Jeeing  he  is  Lord  of 
heaven  and  earth,  dwells  not  in  temples  made  with 
hands.    He  argues,  you  fee,  from  our  primitive  no- 
tions of  tne  Divine  Nature,  to  (hew  the  folly  of  all 
" —  as-     fuperftition :  Neither  is  he  worjhipped  with  mens 
hands,  as  though  he  needed  any  thing.     This  indeed 
is  whatthofe  confufed  idolaters  could  not  imagine  ; 
but   he  draws  it  from  a  principle  which  every  one 
o^wntd,  feeing  that  he  gives  to  all  life  and  breath, 
and  all  things.     With  this  reafon  he  batters  down 
*'~'^'      their  impure  devotions,  We  ought  not  to  think  the 
Godhead  is  like  untojilver  or  gold,  or  Jlone  graven 
by  art  or  man'* s  device.     This  corruption  they  were 
run  into  ;  and  though  it  is  unworthy  of  thofe  fen- 
timencs  which  themfelves  allowed,  yet  it  was  the 
Gofpcl  alone  that  fet  them  at  liberty  from  the  con- 
tradidlion    they  offered  to  their  own  principles. 
*~~"30'      The  times  of  this  ignorance  God  winked  at,  but  now 
he  commands  all  men  every  where  to  repent. 

The  world  never  knew  him  aright  as  a  Creator, 
till  he  revealed  himfelf  as  a  Redeemer.  In  the 
fcheme  of  falvation  we  fee  how  the  univerfe  came 
by  itb  form  and  its  being.  When  God  was  mani- 
feit  in  the  Flefh  we  beheld  our  Author.  It  is  faid 
johni  3.  of  him  that  came  among  us,  that  all  things  were 
*•  ^^-  made  by  him,  and  without  him  was  fiot  any  thing 
juade  that  was  made  ;  in  him  was  life :  He  was  in 
the  world,  and  the  world  was  made  by  him,  though 
the  world  knew  hi?n  not.  In  this  Revelation  we 
contemplate  the  Lord  our  Maker.  This  truth  lies 
open  in  the  fcheme  of  redemption,  to  be  feen  and 

read 


in  the  Flejh*  167 

Tcad  of  all  men  :  God  has  in  thefe  laft  days  fpoken  to  sgR^-^ia; 
us  by  his  Son,  whom  he  has  appointed  to  be  the  heir  o/neb.i.  1,2. 
all  things,  by  whom  nlfo  he  made  the  worlds.     This 
is  part  of  the  difcovery  that  we  have  by  the  Gof- 
pel,  to  make  all  men  fee  what  is  the  fell owjhip  of  the  Eph.  iU.  9. 
myftery  that  has  been  hid  in  God,  who  created  all 
things  by  Jefiis  Chrifl.    When  he  faith,  that  his  re-  Prov.  viH. 
joicing  was  in  the  habitable  parts  of  the  earth,  and     ^7.  ^8, 
his  delights  among  the  fons  of  men,  he  takes  care  to 
tell  us,  that  at  the  preparing  of  the  heavens  He  was 
there,  that  He  fet  a  compafs  upon  the  face  of  the  deep. 
He  eflabhjhed  the  clouds  above.  He  gave  to  the  fea 
his  decree,  that  the  waters  Jbould  not  pafs  His  com- 
mandment. He  appointed  the  Joundations  of  the  earth. 

The  Child  that  is  born  to  us,  is  no  other  than  the  Tfa  ix.  6. 
Mighty  God.     This  Lord  in  the  beginning  iaid  the  Heb  i.  10, 
foundations  of  the  earth,   and  the  heavens  are  the     "' "' 
work  of  His  hands :  They  Jhail  perijh,  but  He  re- 
mains ;  as  a  veflure  He Jhall fold  them  up,  and  they 
Jhcdl  be  changed ;  but  He  is  thd  fame,  and  His  years 
Jhall  not  fail.     The  honour;*  they  pay  him  in  hea- 
ven are  upon  this  head.     The  ApoUle  John  had 
much  the  fame  vifion  with  the  Prophet  Ifaiah  :  The 
Angels  about  his  throne  are  crying  out,  Holy,  holy,  ifa.vi.s. 
holy  Lord  God  Almighty  ;  and  what  they  add  to  it, 
Who  is,  and  was,  and  is  to  come,  determines  the  ap-  Rev.  iv.  %. 
plication  of  the  titles,  that  thcje  thing.)  faid  Efaias,  John  x\i. 
whenhefaw  his  glory,  and  f pake  of  Him.     They     ^^' 
call  their  crowns  before  his  throne,   faying,  Thou  Ktv.iv.iz, 
art  worthy,  0  Lord,  to  receive  glory  and  honour,  and 
power,  for  thou  hajt  created  all  things,  and  for  thy 
pleafure  they  are,   and  were  created.     This  is  faid 
of  Him,  who  upholds  all  things  by  the  word  of  His  iieb.  i.  3. 
power  ^  and  who,  having  by  himfelf  purged  our  fins, 
for  ever  fat  down  at  ti.  c  right  band  of  the  Majefly 
on  high.     The  charaders  are  conjoined.  He  is  the  Coi.i,  17, 
Head  of  the  body  the  Uhurcb,   the  beginning.   He  is     »8. 
befote  all  things,  and  by  Him  all  things  confifl.     He 
that  has  afcended  into  heaven^  and  defcended,  hasprov.xxK 

.  gathered    4- 


i€^  God  manlfeji 

SERM.  ig.  gathered  the  winds  in  Hisji/is,  and  homid  the  waters 

'        in  a  garment^  and  ejlahlijhed  all  the  ends  of  the  earths 

jPet.iv.     In  the  Lift  act  of  reiignation  we  commit  the  keeping 

'^'         of  our- fouls  to  HiWy  as  a  faithful  Creator.     It  may 

be  faid  of  Him  in  the  whole  Revelation  of  the  Gof- 

Ceut.xxxii.  pel,  //  not  he  thy  Father  who  has  bought  thee,  has 

^'  not  he  made  thfi£  and  ejlablijjjed  thee? 

1.  He   is  manifefted  as  the  objecl  of  univerfal 

worlliip  :  This  flows  from  the  former  as  a  pradii- 

iPfai.xcv.  6.  cal  inference  :  Let  us  worjlnp  and  bow  down  before 

Afts  xvii,    ^jjg  Lord  our  Maker.     He  has  made  of  one  blood  all 

"  '     '     nations  of  men  that  dwell  on  the  face  of  the  earthy 

and  determined  the  times  before  .appointed,  and  fixed 

the  hounds  of  their  habitation,  that  they  might  feek 

him,  if  haply  they  might  feel  after  him,  and  find  him, 

for  he. is  not  far  from  any  one  of  them. 

This  argument  is  more  preiTed  in  the  Gofpel  than 
in  any  other   difpenfation  ;  as  the  Apoftles   told 
»— xiv.  15,   thofe  at  Lyftra,  We  are  men  of  like  pafjions  with  you, 
*^*         and  preach  unto  you,   that  ye  fhould  turn  from  thsfe 
•vanities  to  the  living  God,  who  has  made  heaven  and 
earth,  and  the  fea,  and  all  things  that  are  therein  : 
who  in  times  pajl  firff'e red  all  nations  to  walk  in  their 
own  ways ;  but  now,  in  this  Revelation,  he  fhews 
them  what  a  violence  they  offered  to  their  own 
principles :  though  the  Gofpel  does  not  give  them 
•their  notions  of  God,  yet  it  works  and  rules  them. 
Their  opinion  that  he  is  the  Author  of  all  things, 
paiTes  for  nothing ;  it  does  them  no  good  till  a  true 
Job  XXXV.    religion  fets  it  home  ;  for  none  of  them  faith,   VVbete 
"'         is  God  my  Maker,  who  gives  fangs  in  the  night  ? 
Thus  we  come  to  be  direded  in  our  worlhip  :  and 
therefore  the  Ephefians,  who  were  fuperftitious  e- 
nough,   being  keepers  of  the  image  that  fell  from 
Eph.  ii.  12.  Jupiter,  are  faid  to  be  not  only  without  Chrijl,  aliens 
to  the  commonwealth  of  Ifrael,  and  Jlrangers  to  the 
covenants  of  promife,  but  without  God  in  the  world. 
Though  they  pretended  to  worfliip  him,  their  no- 
tions were  either  faife  or  feeble  j  their  belief  in  God 

as 


in  the  Fkjh.  169 

as  the  fupreme  Caufe,  and  the  laft  End,  was  total-  serm.  h. 

ly  difabled.     Thefe  truths  lay  in  their  minds  as  in 

a  hofpital,  unadive  and  impotent.    They  could  not 

worlhip  him  even  as  a  Creator.     It  is  faid  of  the 

Theflalonians,  that  upon  the  preaching  of  the  Gof- 

pel,   they  turned  to  God  from  idols,  to  ferve  the  li-  1  ThefT.  i. 

virt^  and  true  God,  a?id  to  wait  for  his  Son  from  hea-    ^-  ^'^• 

ven,  even  Jefus  who  delivers  us  from  the  wrath  to 

come.     Though  thefe  notions  feem  to  be  fcattered 

over  the  world,  yet  there  was  a  time  when  the  Ga- 

latians  knew  not  God,  but  didfervice  to  thofe  who  Gal.  iv,  s. 

by  nature  were  no  gods  ;  but  he  is  now  manifefted 

as  the  hearer  of  prayer,   that  unto  him  allfiejh  may  Pfai.  ixv.  %. 

come. 

He  that  came  in  the  flefli  has  made  known  him- 
felf  as  the  Objedl  of  Adoration.     We  have  a  pro- 
phecy of  the  happinefs  that  is  to  flow  over  all  the 
earth  :    The  ends  of  the  world  Jhall  remember  and  pfai,  xxii. 
turn  unto  the  Lord,  the  kindreds  of  the  nations  jhall  ^7.  as.-^p* 
ivorjhip  before  him,  for  the  kingdom  is  the  Lord''s, 
and  he  is  the  Governor  among  the  nations.    All  that 
he  fat  upon  the  earth,  Jhall  eat  and  worjlnp,  (^nd  they 
that  go  down  to  the  dujl,  Jhall  how  before  him.  The 
72d  is  called  a  Pfalm  for  Solomon,  but  you  will  by 
the  charadters  be  convinced,  that  a  greater  than 
Solomon  is  mentioned  there:  All  kings  JtKill  fall— i^t^iIh. 
down  before  him,  all  nations  Jhall  ferve  him;  his  name    ^^' 
Jhall  endure  for  ever,  his  name  Jhall  continue  as  long 
as  the  fun  ;  menjljall  he  hlejfed  in  him,  and  all  na- 
tions Jhall  call  him  blejftd. 

3.  Another  manifeftation  that  we  have  of  God, 
and  in  which  the  Gofpel  exceeds  all  that  went  be- 
fore, is  that  he  is  a  Lawgiver ;  from  him  we  re- 
ceive the  rules  of  our  duty  :  He  has  Jhewn  what  is  Mic.vi.  8, 
good,  and  what  he  requires  of  us.     Some  degree  of 
this  light  was  given  to  the  Heathen  :  They  having  Rom.  n. 
not  the  law,  were  a  law  unto  themfelves  :  They  had     ^'^'  ^^' 
the  work  of  the  laxv  written  in  their  hearts,  their  con- 
fcience  alfo  bearing  them  witnefs,  and  their  thoughts 

Vol.  I.  Y  .  in 


lyo  God  manifejl 

SER^^-  "•  '^n  ^^^  mean  while  accujing  or  exaifing  one  another. 

Rom.  i.  ai.  It  was  an  aggravation  of  their  iin,  that  when  they 
knew  God,  they  glorified  him  not  as  Gody  but  became 
Z'ain  in  their  imaginations. 

But  what  are  all  thefe  difcoveries,  if  compared 

Tit.  II.  ij,  ^Q  fiyg  ^race  of  God,  that  brings  falvation,  teaching  to 
deny  ungodhnefs  and  worldly  lujls,  and  to  live  fober- 
ly,  righteoujly^  and  godly  in  this  prefent  evil  world  ? 
The  Jews  had  fuch  a  manifeftation  for  feveral  ages, 

Pf.  cxivii.    as  tjad  not  been  given  to  any  other  nation  :  Hefent 

^^'         bis  word  unto  Jacob,  his  Jlatutes  and  judgments  unta 

Ifrael,     But  in  thefe  lait  days,  lince  he  has  fpoken 

to  us  by  his  bon,  the  way  of  God  is  taught  more 

Rom,  iii.     perfcdtly.    The  law  IS  not  made  void  through  faith  J 

Mat.  V.  IJ.  but  as  he  came  in  Perfon  to  fulfil  it,  fo  his  Gofpel 

Rom.  iii      is  given  to  ejlablijh  it.     It  is  only  a  God  who  can 
"^*'        give  a  command.    This  character  is  united  to  thofe 

Ifa.  xxxiii.  that  contain  the  greateft  glory :   ^he  Lord  is  our 
f  ^*         Judge,   the  Lord  is  our  Lawgiver,  the  Lord  is  our 

King,  and  he  will  fave  us.     And  therefore, 
*  If  you  find  that  He  who  was  manifeft  in  the 

Flefh,   took  upon  him  this  title,  (as  the  Jews  faid, 

joh.  V.  18.  he  made  hi?nfelf  equal  with  God,)  this,  without  a 
Divine  Nature,  would  have  been  arrogance  in  him, 
as  much  as  any  other  man.  We  muft  confound 
the  characlers  of  Chrill  and  Antichrift,  if  they  are 
both  creatures.     It  ftands  as  the  glaring  impiety  of 

aThef.ii.4.  the  latter,  that  he  exalts  himfelf  above  all  that  is  call- 
ed God,  or  is  wor/bipped ;  that  he  Jits  in  the  temple 
of  God,  giving  out  hivifelj  that  he  is  God.  He  makes 
law|  for  confcience,  and  does  that  which  is  pecu- 
liar to  the  Deity :  And  if  the  great  Redeemer  did 
fo  too,  nothing  could  take  off  the  charge  of  blaf- 
phemy,  but  a  fuppoHtion  that  he  was  truly  God  : 
And  thus  did  the  Apoftles  declare  him.    Peter  tells 

Aftsx  36.  Cornelius  of  ihtu  preaching  peace  by  Jefus  Chrijl, 

I  Cor.  ix.    who  is  Lord  of  all.     Paul  was  not  without  law  to 
*^'         God,  bur  si/voiw^*  Xf«rw,  under  the  law  to  Chrijl.  Thus 

Afts.is.  6.  he  made  his  approach  to  him  at  firft,   Lord,   what 

wilt 


in  the  Flejh.        '  I?! 

^ilt  THOU  have  me  to  do  ?  This  is  language  that  sfR^J-  "; 
ought  not  to  be  uitd  to  a  creature  j  and  you  may 
obfcrve,   that  he  faid  it  after  he  had  enquired  who 
this  Lord  was,  and  received  his  anfwer,  /  am  Jefus 
of  Nazareth  whom  thou perfecutefi.    He  refigns  him- 
felf  to  this  Per/on  with  the  fame  unreferve  as  David 
did,  Lord,  I  am  thy  fe want,  I  am  thy  fervant.     It  Pfa'-cxvj. 
is  as  much  as  if  he  had  faid,  I  will  hear  what  God  _^\^j.^y^ 
the  Lord  will /peak.     Agreeable  to  this  is  the  ftyle     s- 
of  a  Redeemer:   he  tells  Ananias  of  Saul,  He  is  a  Aa^ixi^, 
chofen   veffel  unto   me,   to  bear  my  name  before  the 
Gentiles^  and  kings,  and  the  children  of  Ifrael.     A- 
nanius  comes   to   him  with  that  meifage,  Brother  ver.  l^, 
Saul,  the  Lord,  even  Jesus  that  appeared  to  thee  id 
the  way  that  thou  camejl.  has  fent  me  that  thou  might- 
eft  receive  thy  fight,  and  he  filled  with  the  Holy  Ghofl, 
We  are  told  in  this  place,   that  the  Lord  who  fent 
him  was  Jefus.     Compare  this  with  Adts  xxii.  14* 
where  you  find  the  fame  ftory,  and  there  it  is,  The 
God  of  our  fathers  has  chofen  thee,  that  thou  fhouldft 
know  his  will,  and  fee  the  Jufi  One,  and  hear  the 
•uoice  of  his  mouth  j  and  now,  why  tarriefi  thou  ? 
wajh  aivay  thy  fins,   and  be  baptized,   calling  on  the 
name  of  the  Lord.     What  Lord  1   You  read  after- 
wards, Ifaw  H.1U  faying  unto  me.   Make  hafie,  and 
get  thee  quickly  out  of  Jerufalem,  for  they  will  not 
receive  thy  teftimony  cmcerning  Me. 

It  is  with  this  mixture  of  characters,  fome  rela- 
ting to  the  Human  Nature  and  fome  to  the  Divine, 
that  he  repeats  the  ftory  to  King  Agrippa*  As  he 
there  faith,  he  received  his  million  immediately 
from  Chrift  himfelf,  who  fpake  thus  to  him,  I  will ^^^^f^"'^^ 
make  thee  a  minifier  and  a  witncfs  of  the  things  that 
thou  hafi  feen,  and  •  of  thofe  things  in  which  I  will 
appear  unto  thee  ;  deliverifig  thee  from  the  people, 
and  from  the  Gentiles  to  whom  now  I  fend  thee,  to 
open  their  eyes,  and  to  turn  them  from  darknefs  to 
light,  and  from  the  power  of  Satan  to  God,  to  give 
them  remijjion  of  fins  ^  and  an  inheritance  atuong  them 

that 


172  God  manifejl 

SERM.  ics.  ifjat  are  fanBified  by  faith  in  Me.  Chrift  under- 
took to  deliver  him  from  the  people,  and  with  re- 

Adis  xxvi.  gard  to  that  promife  the  Apoftle  faith,  Having  oh^ 
tained  help  from  God,  I  continue  to  this  day.     *  He 

*  that  thus  far  helped  me,  is  the  fame  God  who  faid 

*  that  he  would  deliver  me.'    How  would  they  go 
upon  a  defign  of  opening  peoples  eyes,  and  turning 

iCor.ii.  14.  them  from  Satan,  if  it  was  not  a  God  who  caufed 
them  to  triitrnphf  and  made  manifefl  the  good  favour 
of  his  knowledge  by  them  in  every  place  ? 

4.  The  Golpel  gives  us  a  manifeftation  of  the 
great  God  under  the  character  of  a  Judge.  This 
agrees  with  thofe  fentiments  that  have  left  fome 
tind;ure  of  religion  all  over  the  world.  The  Hea- 
then have  their  inward  fears  of  a  judgment  to 
come  ;  that  there  will  be  future  enquiries :  Con- 
fcience  witnelTes  to  this,  according  to  its  office  ;  for 
it  is  the  candle  of  the  Lord  fearching  into  the  inner- 
mofl  parts  of  the  belly.  And  yet  this  opinion  that 
mankind  believes  in  general,  is  brought  in  among 
thofe  that  we  never  could  have  without  a  particu- 

Hfeb.  xii.  lar  Revelation,  that  God  is  Judge  of  all,  and  Jefus 
'^'^'  the  Mediator  of  the  new  covenant :  And  the  blood  of 
fprinkling  fpeaks  better  things  than  the  blood  of  Abel. 
Thofe  two  principles  feem  to  be  ri vetted  in  us,  ido- 
latry has  not  choked  them,  that  it  is  appointed  for 
all  men  once  to  die,  and  after  that  the  judgment. 

Now,  he  that  performs  this  work  muit  be  a  God. 
The  queition  is  not,  whether  he  that  lits  upon  the 
throne,  will  not  appear  in  our  nature  ;  but  his  ca- 
pacity  to  go  through  the  grand  inquelt,  muft  arife 
from  another  nature.  As  the  Son  of  Man,  he  might 
be  pure,  holy,  harmlefs,  undefled,  and  fepar  ate  from 
finners  ;  but  this  could  not  furnifli  him  with  the 
knowledge  of  the  fecrets  of  all  hearts  :  And  there- 
fore, though  he  is  like  the  fons  of  men,  yet  he 
fpeaks  to  his  people  in  the  language  of  the  Great 

Rev.  ii.  23.  God,  I  Will  kill  her  children  it'ith  death,  and  all  the 
churches  Jhall  know  that  1  am  he  who  fearches  the 

hearts 


in  the  Fkfi.  173 

hearts  and  reins ^  ajid  I  will  give  to  every  one  of  you  srRm.  ». 

according  to  your  works.     It  may  be  laid  ot*  luch 

an  one,  Great  is  this  Lordy  and  of  great  power ^  and  Pf.  cxivii. 

his  underjlanding  is  infinite.     If  we  mufl  all  appear  ^^^^^^^  j^. 

before  the  judgment  feat  of  Christ,  there  to  receive 

what  we  have  done  in  the  body,  whether  it  be  good 

or  evil,  it  argues  the  higheft  perfedion  in  him. 

The  Jews  could  never  conceive  that  an  ability 
to  judge  the  world  was  feparable  from  the  Divine 
Nature.     None  but  He  who  formed  the  fpirit  of 
man  within  him,  is  capable  of  fearching  the  heart 
and  the  reins.     The  Lord  God  is  the  Judge  of  the  pf.  xciv.  2. 
earth;  he  that  planted  the  eye,  he  that  formed  the     9- 
ear.     Our  Godjhall  come,  and  not  keep  filence :  He  __i.  3, 4,  <, 
Jhall  call  to  the  heavens  from  above,  and  to  the  earth     ^'  '• 
that  he  ?7iay  Judge  his  people  :  The  heavens  Jhall  de- 
clare his  righteoufnefs ,  for  God  is  Judge  himself. 
Hear,  0  my  people,  a7id  I  will  f peak,  I  am  God,  even 
thy  God.     Thus  the  Jews  were  obliged  to  think  ; 
and  can  we  fuppofe  that  the  Gofpei  has  committed 
the  fupreme  judgment  to  one  who  has  not  infinite 
pcrfedlions  ?   Did  their  difpenfation  under  the  Old 
Tertament  proclaim,  and   that  fo  truly,  that  God 
was  Judge  of  all:  And  does  ours  under  the  New, 
by  placing  it  in  the  hands  of  the  Son,  make  it  to 
be  the  work  of  a  creature  r  Mufl:  we  fay  that  the 
Jewijh  religion  over-rated  the  matter,  and  that  the 
Chrijiian  ihews  us  a  great  deal  lefs  will  do  than  we 
were  taught  to  imagine  before  ?   That  though  they 
ufed  to  think  that  nothing  beneath  the  Divine  Na- 
ture was  fit  for  the  judgment-feat,  yet  we  find  that 
a  mere  titular  god  will  do   svell  enough  for  the 
greateft  folemnity  that  ever  was  performed  ?  What 
fenfe  then  mult  we  put  upon  thofe  words  ?   /  faw  Rev.  xx. 
a  great  white  throne,  and  Him  that  fat  on  it ;  from     ^''  ^*' 
wboje  face  the  earth  and  the  heaven  fled  away,  and 
there  was  found  no  place  for  them.     I  cannot  but 
think  when   he  fpeaks  of  this'  mighty  Perlbn,   he 
means  the  fame  whom  we  read  of  in  the  next  verfe, 

I 


174      '  ^OD  mantfefl 

SERM.  iz.  I  faw  the  dead,  fmatl  and  great,  jland  before  Goi>. 
Though  he  is  called  the  Son  of  Man,  when  he  en- 
ters upon  the  judgment,  yet  he  is  then  faid  to  come 
in  the  glory  of  the  Father. 

5.  God  is   manifefted  to  us  as  one  whom  we 

Rom.  iii.     have  diflionoured  ;  the  offended  party.     All  flejb 

*^"         has  finned  and  fallen  Jfjort  of  the  glory  of  God.    This 

is  the  voice  of  all  true  religion  ;  and  thus  he  is  dif- 

covered  in  and  through  a  Mediator.     Behold^  faith 

£xodxxiii.  jje  to  the  Jcvvs,  I  fend  an  Angel  before  thee  to  keep 
thee  in  the  way,  and  to  bring  thee  into  the  place 
which  I  have  prepared.  Beware  of  hirn,  and  obey 
his  voicey  provoke  him  not,  for  he  will  not  pardon 
your  tranfgrefjiojis,  for  my  Name  is  in  him  ;  but  if 
thou  (halt  indeed  obey  his  voice,  and  do  all  that  I 
fpeak,  (you  fee  how  thefe  are  mingled  and  wove  to- 
gether), then  will  I  be  an  enemy  to  thine  enemies,  and 
an  adverfary  to   thine  adverfar'ies,  for  mine  Angel 

Ch.xxxiii.  fhall  go  before  thee.     This  he  repeats,  I  will  fend 
^-  an  Angel  before  thee,  and  I  will  drive  out  the  inha- 

bitants.    I  take   the  proinife  to  be  the  fame,  when 

ver.  14.  he  fdith,  M.Y  prefence  Jhall go  with  ther,  and  I  wilt 
give  thee  refl.  No  lefs  than  this  would  fatisfy 
Mofes,  for  his  anfwer  is,  If  thy  prefence  go  not 
with  me,  carry  us  not  up  hence,  (they  could  take  up 
with  no  lower  than  a  God), /or  wherein  Jhall  it  be 
honour,  that  I  and  thy  people  have  found  grace  in  thy 
fight  ?  is  it  not  in  that  thou  goejl  with  us  ?  What 
*he  calls  his  Angel  in  one  edition  of  the  promife,  he 
calls  his  Prefence  in  another.     The  Prophet  brings 

ifa.  ixiii.  both  thefe  terms  together,  In  all  their  qffliMion  be 
9-  '  was  affliSled,  and  the' Angel  of  his  prefence,  (He 
that  was  always  before  him,  daily  his  delight,  he) 
faved  them,  he  bare  them,  and  carried  them  all  the 
days  of  old.  This  Angel  they  mult  obey,  cL|id  not 
provoke  ;  but  they  did  provoke  him  when  they  re- 
fufed  to  go  into  the  promifed  land.  They  tempted 
the  Lord  faying.  Is  the  Lord,  is  Jehovah,  among  us  or 

pf.  scv.  s.  not  F  He  calls  this  the  day  of  provocation,  and  the 

day 


in  the  Flejh.  ITS 

day  of  temptation  in  the  wildernefs.     Then  they  ^^^^- ": 
provoked   him,  or  they  provoked  his  Angel,  con- 
trary to  the  rule  that  had  been  given  them.     This 
in  the  New  Teftament  is  called  their  tempting  of^  Cor.  x.9. 
Chrijl.     And  we  are  told,  that  Chrijl  is  a  Son  over  Heb.  iii.  6. 
his  own  houfe,  whofe  houfe  we  are,  if  we  holdfajl 
the  confidence  and  rejoicing  of  our  hope  firm  unto 
the  end.     We   are  not  to  ufe  him  as  they  did  ;  fly 
offatlaft;  when  we  flio.uld  juft  go  into  the  promifed 
land,  give  way  and   fall  back  ;   but  hold  on  our 
hope  unto  the  end:  For  the  Holy  Gbqfl  faith,  To-^^^'l' 
day  if  you  will  hear  his  voice,  harden  not  your  hearts: 
Whofe  voice  ?  the  voice  of  God,  faith  the  Pfalmift, 
The  Great  God,  the  Great  Kiiig  above  all  Gods,  who 
Jjas  the  flrength  of  hills  in  his  hand :  The  voice  of 
Christ,  faith  the   Apoftle.     Judge  then,  by  com- 
paring fpiritual  things  with   fpiritual,  whether  or 
not  He  who  was  manifeft  in  the  Flefli  is  not  the 
Cod  of  Ifrael. 

'  We  fee  that  God  who  is  a  confuraing  fire,  be- 
comes converfable  by  appearing  in  our  nature.  Dif- 
obedience  to  him,  as  the  light  that  came  into  the 
world,  is  the  great  condemnation  ;  which  fhews  the 
importance  of  his  name.  If  ye  believe  not  that  1^°^'^"^'^^' 
am  he,  yejhall  die  in  your  fins  ;  he  that  believes  not 
is  condemned  already  ;  the  wrath  of  God  abides  on 
him.  And  is  want  of  duty  to  a  creature  fo  very 
dangerous  ?  Muft  it  be  a  damning  thing  that  we 
fail  m  our  relpe(ft:  to  one  who  is  not  God  .'*  I  look 
upon  that  as  the  greatelt  abomination  which  the 
Papifts  have  brought  into  their  religion,  that  a  con- 
tempt of  the  Pope,  or  difobedience  to  his  laws,  is 
a  higher  crime  than  blafphemy.  And  what  is  it 
that  makes  their  notion  fo  horrible,  but  the  infinite 
diftance  of  a  poor  finful  man  from  the  fupreme 
God  ?  If  he  was  really  as  great  and  good  as  he  de- 
clares himfelf,  he  might  demand  all  this  homage. 
And  fhall  we  fuppofe  the  fame  reproach  upon  Chri- 
ftianity  itfelf .?    Shall  it  be  more  dangerous  to  re- 

fufe 


iy6  God  manifeji 

SERM.  12.  fufe  Chrifl  Jefus,  than  to  violate  a  righteous  law  ? 

joh.  ivi.  9.  ^  the  main  fin  of  which  th£Holy  Spirit  convinces 
the  world,  their  not  helie^^^  on  Him  ?  Is  it  this 
that  binds  all  our  other  guiltupon  us  ?  And  is  not 
He  a  God  whom  we  thus  diftinguifh  ?  if  not,  we 
are  guilty  of  ferving  the  creature  more  than  the 
Creator. 

6.  When  God  manifefls  himfelf,  it  is  as  the  Au- 
thor of  our  reconciliation.  tHe  has  a  dejire  to  the 
work  of  his  own  hands  ;  without  this  difcovery  all 
the  reft  had  been  in  vain.  It  is  to  no  purpofe  that 
he  is  our  Creator,  if  by  breaking  his  law  we  have 
reduced  things  to  fuch  an  extremity,  that  be  that 
made  us  will  have  no  mercy  on  us,  and  he  that  formed 
us  will  Jhew  us  no  favour.  He  is  our  Lawgiver, 
but  that  raifes  in  us  no  other  than  dreadful  expec- 

Gal.iii.  xo.  tations  *,  for  as  many  as  are  under  the  law  are  under 
the  curfe,  hecaufe  it  is  written,  Cur  fed  is  every  one 
who  continues  not  in  all  things  that  are  written  in 
the  book  of  the  law  to  do  them.  As  he  is  our  Judge, 
we  are  filled  with  the  terrors  of  the  Lord  :   There 

Heb.  X.  27.  is  a  certain  fearful  looking  for  of  judgment,  and 

Tit.  iii.  4.  fiery  indignation  ;  but  in  this  Revelation,  the  love 
and  kindnefs  of  God  our  Saviour  towards  man  has 
appeared. 

Now,  he  that  makes  this  difcovery,  can  be  no 
other  than  a  God  :  He  made  known  his  refentment, 

Pfai,  xc,  ii-and  did  it  in  a  way  fuitable  to  his  majefty  :  Who 
knows  the  power  of  thine  anger  P  according  to  thy 
fear,  fo  is  thy  wrath  I  and  from  Him  the  day-ftar 
on  high  is  to  fliine  forth  :  He  employed  his  mef- 
fengers  in  all  ages  to  give  notice  of  this  falvation  : 
Prophets,  and  Kings,  and  righteous  men  have  fore- 
told what  fhould   happen  in  the  fulnefs  of  time, 

Heb.  i.  I.  And  He  who  at  fundry  times  ^  and  in  divers  manners, 
fpake  unto  the  fathers  in  times  pajl  by  the  Prophets, 
has  in  thefe  laji  days  fpoken  to  us  by  his  Son.  What 
was  there  in  this  Son  more  than  the  other  meflTen- 
gers,  if  we  are  not  to  confider  him  ^s  a  God  ?    It 

i  " 


'in  ihe'FleJh;  fj^ 

ii^the  mejage  that  we  are  chiefly  concerned  in  ;  ^^^^- *'• 
ihe  thing  itielf  that  i^^brought,  and  not  the  per/on       -      ' 
that  brings  it :  So  f ,  jt,  it  is  the  fame  to  us,  \\  he- 
ther  it  comes  by  a  (hepherd  or  a  king,  by  a  man  or 
an  Angel.     But  when   he  tells  us  of  fpeaking  by 
bis  Son^  it  is  plain  we  are  called  to  admire  not  only 
the  dodlrine  but  the  Preacher,  who  is  the  Heir  of 
all  things^  the  btightnefs  of  the  Father'' s  glorj^   and 
the  exprefs  image  of  his  J>erfon.     To  this  agrees 
what  our  Lord  laith  in  the  parable.  That  a  king 
ient  to  his  fubjeds  one  fervant,  and  him  they  fhame- 
'fully  intreated  ;  again  he  fent  others,  whom  they 
wounded,  and  ftoned,  and  killed  ;  at  laft,  faith  he, 
I  will  fend  to  them  my  Son.     The  demand  of  their 
allegiance  took  its  value  from  the  king  himfelf, 
to  whom  they  owed  it,   not  from   the  quality  of 
the  men  that  brought  it.     But  when  Xh^fon  came, 
they  were  to  confide r  not  merely  what  hefaid,  but 
who  he  was.     This,  fay  they^  is  the  heir ;  he  is  a 
party  in  the  c\2dm,  therefore  come  let  us  kill  him. 

If  there  was  not  the  fame  regard  due  to  Chrift 
that  there  is  to  the  Father,  we  (hould  be  no  gain- 
ers by  his  coming ;  John  the  Baptift  might  have 
done  as  well.  God  could  have  told  us  all  by  him 
that  he  did  by  Jefus,  and  might  have  conveyed 
the  fame  power  ef  working  miracles  to  the  one, 
that  was  fo  furprifing  in  the  other;  but  fpeaking 
to  us  by  his  Son,  is  taking  a  way  that  is  infrnitel^ 
above  all  the  reft.  Others  are  faid  to  fpeak  on  Heb. 
earthy  and  he,  as  diftind  from  every  one  beiides,  ^s- 
does  alone  fpeak  from  heaven.  No  man  afoended  up  joh,  ni  15. 
to  heaven,  but  he  that  came  down  from  heaven,  even 
the  Son  of  man  who  is  in  heaven.  In  other  cafes 
the  meflage  greatened  the  man  :  Nothing  higher 
could  be  faid  of  a  Prophet,  than  that  the  word  of 
the  Lord  was  with  him.  Jeremiah  was  a  child, 
Amos  a  gatherer  of  fycamore  fruit,  but  they  were 
ennobled  by  the  word  they  came  with,  becaufe  it 
was  not  tjlieii;  own  3    they  had  received  it  from 

Vol.  I.  Z  God. 


%\.u 


178  God  mamfejl 

■gjERM  12.  Gojd.  But;  in  this  cafe  the  meffage  talies  a  value 
from  the  Perfon  that  brings  it,  it  does  not  give  him 
his  dig;>ity,  but  rather  fuppofes  it :  It  is  to  be  ta- 
ken for  granted,  that  he  is  the  hrightnefs  of  the  Fa- 
ther"* s  glory  ;  if  he  was  not  that,  the  difpenfation 
that  he  filled  would  not  have  exceeded  all  the  rtll ; 
but  being  fo,  he  did  by  Hiwfe-lf  purgt  away  our  fms. 
He  preached  righteoufntfs  and  falvation  in  aiio- 
ther  way  than  we  do.  The  word  of  reconciliation 
is  committed  to  us,  but  we  fend  people   to   him   as 

johnvii.  he  invited  them  to  himfelf,  If  any  man  thirfl^  let 
37-  him  come  unto  me  and  drink  :  in  him  was  life,  and 
that  life  was  the  light  of  men.  John  the  Baptift 
was  a  burning  and  a  finning  light,  yet  he  lefas  not 
that  light  in  the  more  eminent  fenfe  of  the  word, 
but  only  fent  to  bear  witnefs  of  that  light;  for 
Chrift  is  the  true  light  that  lightens  every  man  who 
C07nes  into  the  zvcrld.  Thef:-  things  9c\q\v  us,  that 
He  of  whom  they  are  fpoken,  can  be  no  other 
than  the  true  God.  All  the  revelation  of  the  Bible 
places  Him  in  that  vitw.  We  are  taught  to  re- 
gard him  as  fuch  ;  to  believe  in  him,  to  come  to 
him,  and  to  reft  our  fouls  upon  his  righteoufneft 
and  llrength. 


"♦»•"'  "" " "' "   ■' 


Sept.  tS. 
1718. 


SERMON  XIII. 


'■a 


iOD  is   MANIFESTED  to   US   as  the  Author 

_    or   Contriver    of    thar   righteoufnefs    in 

which  we  are  juftified.     Htre  the  light  of  nature 

I  Cor.  i.      fails  us  ;  the  world  with  all  their  'wifdom  knew  not 

*^'         God.     They  had  apprehenlions  thi't  he  made  them, 

A<^sxiv.    ruled  them,  and  would  judge  them  j  nay,  hQ  left 

^^  7U)t 


in  the  Fleffj»  »        j^p 

not  himfeJf  without  witnefs  to  his  mercy,  ^/-z;///^  seirm.  i.v 
them   rain   and  fruitful  fc-afons^  fil^i'K?  their  hearts 
with  food  and gladnefs.     The}'  fouDd  his  bounty 
in   this   world,   and   had   foaie  loofe  and  general 
ho})es  of.  meeting  it  in  another  ;  but  the  way  how 
this  iliould  be  brought  about  with  a  glory  to  his 
juilire,  was  a  ivifdom  hid  from  ages  and  generations. 
Now,    by  the   Golpel  we  are  not  only  told,  that 
God  is   reconciling  the  world  unto  himfelf  but  the  2  Cor.  v, 
method   into  which   he  has  throw^n  the  whole  de-     ^5-a^- 
llgn,   lies   open  to  .our  faith  and  love  ;  that  it  is  in 
Chrift  Jefiis,  not   imputing  our  trefpafjes  to  us,  but 
having  made  him  to  be  fin  for  us,   who  knew  no  fin^ 
iDe  are  niad-e  the  righteoufnef  of  God  in  him.      It  is 
here  alone  we  can  learn  what  fecurity  he  has  given  to 
the  hononrot  his  name,  and  whatcompafbhe  takes  in 
the  ditfulions  o^  his  love.  Him  has  God  fet  forth  to  he  '^r,m.  fii. 
a  propitiation  for  our  fins  through  faith  in  bis  blood,     *5'^^- 
to  declare  his  rightcoufiej's  for  the  remiffion  of  fins 
that  are  pafl,,   through  the  forbearance  of  God ;  to 
declare  at  this  time  his  righteoufnef^  that  he  inight 
hejuft,  and  the  jufiifier  of  him  that  believes  in  JefuSi    ,  ^ 
The  difpenlation  that  fliews  us  all  this,  is  the  moli 
fitted  to  our  happinefs.     IVhat  the  law  could  not  do 
in  that  it  was  weak  through  the  flejh.,  the  impoffible 
of  the  law,  to  d^vyonov  t«  vo/as,  God  has  brought  about 
hy  fending  his  Son  in  the  liken ef  cf  f?fuljle//j,  and  Ch.  viii.  2, 
by  Jin   (the  imputation  of  it,   or  the  facrilice  that    4- 
Avas  made  for  it)  has  condemned  fin  in  the  pejl),  that 
the  righteoufiefs  of  the  law  may  be  fulfilled  in  us,  , 

Under  the  New  Teflament  we  have  the  befc  light 
both  into  the  defign  that  God  has  formed,  and  the 
methods  by  which  he  will  promote  *it.  ThelawUeh.vU. 
inade  nothing  perf el-},  but  the  bringing  in  of  a  better  '^' 
hope  did,  by  the  which  we  draw  nigh  unto  God,  This 
made  the  ApolUe  fay,  he  was  7:v^  afhamcd  of  the 
Gojbel  of  Chrift.  The  .exprefiion  contains  a  great, 
deal  more  than  it  opens  :  He  vi  as  not  afliamcd,  i.  e, 
he  delighted,   he  gloried  in  it :  No  labour  covld 

make 


l80  God  MANIFEST 

SERM.  t3.  make  him  weary,   no  fufferings  could  make  hi'nti 

Rom.  i.  i6.  blufli ;  becaufe  this  Goipel  was  the  power  of  GoS 
'7-         to  the  falvation  of  cuery  one  that  believes  ;  and  that 
which   conveys  fo  noble  a  title  to  it  is,  becaufe 
therein  the  righteoufnefs-  of  God  is  revealed  from 
faith  to  faith. 

Here  faith  fees  what  it  has  to  truft  to,  and  where 
the  foul  muft  keep  relying,  do  it  over  and  over 
again  ;  and  that  is  upon  the  righteoufnefs  of  God. 
This  is  the  name  that  it  often  goes  by.  We  are  told 

— —  K.  3.  that  the  J-eisjs  being  ignorant  of  God^s  righteoufnefs y. 
and  going  about  to  eflahlijh  their  own  righteoufnefs^ 
have  not-  fubmitted  themfelves  to  the  righteoufnefs  of 
God.  This  title,  the  righteoufn&fs  of  God,  is  to  be 
underftoodof  a  righteoufnefs  that  God  hascontrived, 
and  Gcrf  brought  in;  that  the  Perfon  who  gives- 
it  to  usj  is  God  :  That  this  is  the  fenfe  of  the  word,, 
appears^  from  the  oppofition  in  which  iris  placed 
to  a  righteoufnefs  of  their  own.  What  was  this- 
but  their  obedience  either  to  the  moral  or  the 
ceremonial  law  ?  Now,  that  might  be  called  the. 
righteoufnefs  of  God,  as  their  zeal  for  it  was  a 
z^eal  of  Godf  ven  2.  It  is  what  he  had  appointed 
and  commanded  ;  nay,  he  tells  them,  this  (hould: 
be  their  righteoufnefs  before  the  nations  of  the  earth  ; 
but  then,  it  is  what  themfelves  brought  in.  Now. 
the  righteoufnefs  of  God,  which  bears  the  name  in 
this  place,  is  dirtinguifhed  from  theirs,  and  the  dif- 
ference between  them  is  in  nothing  elfe  but  this, 
that  their  righteoufnefs  was  the  work  of  men,  the 
obedience  of  creatures,  but  the  other  was  the  obe- 
dience of  a  God.  Our  Saviour  when  he  died  had 
this  before  him,  as  the  Angel  Gabriel  tells  Daniel^ 

Dan.  ix.  that  the  Meffiah  was  to  be  cut  off,  but  not  for  Him- 
^^'  filf'  Who  was  it  for  then  ?  for  thofe  that  wanted 
his  benefits,  when  he  finijljed  tranfgreffion,  made  an 
end  of  fin,  made  reco?iciUation  for  iniquity,  and 
brought  in  an  everlafiing  righteoufnefs.  This  was  it 
that  the  Jews  were  ignorant  of,  and  refufed  to  fub~ 

mitr 


in  (he  FltJJj,  l8l 

ittit  therrifelves  mito :  They  could  not  ta]ve  Chrift  serm.  13. 
as  the  end  of  the  law  for  righteoufnefs  to  every  one  Rom.  x.  4. 
that  believes.     That  which  they  rejeded  was  the 
righteoufnefs  of  God,   which  none  but  an  Infinite 
.Nature  was  capable  of  giving  to  the  world  ;   and 
therefore  the  Apoftie  is  very  full  and  particular  in 
defcribing  if.     His  defire  was  tohe  found  in  Chrifi^  phu.  m.<>. 
?iot  having  on  his  own  righteoufnefs  which  is  of  the 
laWy  but  that  which  is  through  the  faith  of  Chrifl, 
the  righteoufnefs  which  is  of  God  by  faith.     Faith 
regards  it  as  it  Itands  in  itfelf,  and  th^n  receives  or 
applies  it  as  belonging  to  us.     What  faith  depends 
on  is  the  righteoufnefs  of  God  ;  fomething  that  an 
Infinite  Nature  has  done. 

Upon  this  account,  the  Perfon  who  came  to  fave 
us  in   the  name  of  the  Lord,  is  called  as  no  crea- 
ture can  be,  Jehovah  our  righteoufttefs  ;  that  is  an  Jer.  xxiii, 
incommunicable  title,  what  God  never  gave  to  ano-     *"• 
ther  •,  1'hou  alone  whofe  name  is  Jehovah,  art  the  Pf.  ixxxis. 
mofl  High  over  all  the  earth.  7'here  are  gods  many,     *^- 
and  lords  many,  but  there  m  no  more  than  one  Je- 
hovah ;  and  if  He  in  whom  we  are  juftiHed  joms 
the  greateft  word  that  we  have  in  any  language 
"with  the  relation  that  he  bears  to  us,  if  he  is  call- 
ed Jehovah  our  righteoufnefs,  it  fliews  that  he  who 
made  the  atonement  is  God.     Under  this  title, 
which  is  all  Divine,   has  he  recommended  himfelf 
to  the  faith  and  the  joys  of  his  people  :  Sing  unta  Pf.Uvm.4. 
God,  fing  praifes  to  his  name^  extol  him  that  rides 
upon  the  heavens,  by  his  name  Jah,  and  rejoice  be- 
fore him.     His  riding  upon  the  heavens  does  plain- 
ly belong  to  thofe  chariots  of  God  w-hicb  are  twenty  ver.  17. 
thoufand,  even  thoufands  of  Angels .   And  when  diOt^ 
he  ufe  them  ?   what  mighty  period  do  thefe  w^ords 
refer  to?    You  will  fee  by  the  next  verfe,  Ibow^r^i^ 
hafl  afcended  up  on  high  ;  and  for  this  we    are  to 
extol  him  by  his  name  J  ah.     The  Author  of  that 
righteoufnefs  in  which  we  are  to  be  found  muft  be 
a  God  ;  one  that  i^fellaw  to  the  Lard  of  hofis.         Zech.  xiii. 

Thi^    ^^ 


1 82  6'^^  MANIFEST 

SERM.  13.      This  gave  a  virtue  to  all  his  fuffl-rings,  and  there- 
fore we  read  of  the  Church  of  God,  which  he  pur- 
chafed  'With  his  own  blood.     If  an  Angel  had  come 
down    into   our  nature,  blood   would   never  have 
been  afcribed  to  hira  any  further  than  he  was  man. 
Jt  was  only  the  human  nature  that  could  bleed,  and 
therefore  whatever   is   more  than  man,  was  not  to 
endure  but  to  dignify  the  fufiferings.     Now,  on  pur- 
pole  to  let  us  know,  that  nothing   but  a  Divine 
atonement  conld  anfv\'er  the  demands  of  a  IVivine 
jullice,  we  are  told  that  the  purchafe  was  made  by 
Heb.  ix,      the  blood  of  God.     The  blood  of  Chri/l,  who  through 
^'^'         the  ettrnal  Spirit  offered  himfelf  wiihout  fpot  to  God^ 
—  xiii.  20.  is  to  purge  ou-r  co.-ifcience.     Kwd.  the  God- of  peace 
brought  again  from  the  dead  the  Lord  Jefus  Chrijl^ 
through  the  blood  of  the  everlajHng  covenant.     Upon, 
this,  God's  pardoning  a  finner  becomes  an  adt  of 
I  Joh.  i.  7.  equity  :   The  blood  of  Jefus  Chrifl  his  Son  cleanfeth 
^'         from  culfin,  and  therefore  he  is  faithful  and  jufi  to 
forgive  us  our  fins. 

8.  God  is  manifeft  as  the  Autlior  and  Fountain 
of  thofe  graces  by  which  we  are  wrought  into   his 
image.     In  order  to  be  happy  with  him,  we  mufl: 
Eph.  iv.      be  conformed  to  him,  being  renewed  in  the  fpirit  of 
'^'  "*'    cur  minds,  and  putting  on  the  new  ;w^/7.  Which,  Kara 
0fov,  according  to  God,   is  created  in   righteovfnefs. 
It  IS  impoiTible  that  heaven  itielf  Iliould  make  him 
glorious,  and  us  bielTed,  if  his  nature   was  full  of 
refsntmenr,  and  ours  of  provocation.     If  two  can- 
not walk  together  except  they  be  agreed,  much 
lefs  can  they  live  together  in  the   duration  of  ano- 
ther  flate  ;  that  would  only  be  an  eternal   broil, 
an  everlafting  jealoufy.     Now,  as  he  has  revealed 
himfelf  to  be  our  Lawgiver,  fo  from  Him  we  are 
to   derive  the  whole  of  that  Bein.c;;,  that  will  nrake 
us  the  people  of  his  hand,  andtheJJjcep  of  his pajture. 
And  the  Gofpel  tells  us  upon  this  head,  that  all 
A(fi5iv.  12.  our  religion  comes  from  the  only  Name  that  is  gi- 
ven under  heaven  among  men.    That  is  all  along  the 

language: 


in  the  Flep.  183 

language  of  the  New  Teflament :   The  law  was  ^'^^^:2t 
given  by  Mojes,   but  grace  and  truth  came  by  J  ejus  joh.  i.  17. 
Cijrijl ;  not  barely  the  revelation,  but  the  convey- 
ance came  bv  him  :  for  as  he  w^sfull  of  gt  ace  and 
truth,  fo  of  his  fulnefs  we  have  received,  and  grace 
for  grace.     This  is  the  record  that  God  has  given  to  ijoh.v.  10, 
2is,  eternal  Ufe,  and  this  life  is  in  his  Son.     He  that 
has  the  Son  has  life,  and  he  that  has  not  the  Son  of 
God  has  not  life.     It  is  exprefled  in  fuch  a  way  as 
tells  us,  we  can  only  have  it  by  a  myftical  union 
with  him.     IVe  are  in  him  that  is  true,  even  his  Son  ver.  20. 
yefus  Chrijl :  This  is  the  true  God,  and  this  is  eter- 
nal life  :  in  him  was  life,  and  that  life  was  the  light  Joh.  i.  4. 
of  men.     In  him  was  life,  as  in  a  God  ;  for  if  you 
take  it  in  any  lower  fenfe,  it  is  no  nicne  than  may 
be  faid  of  a  man,  or  of  a  worm.     But,  as  he  tells 
us  in  another  place,'  j4s  the  Father  has  life  in  him-  joh.  v.  2^. 
felf  fo  has  he  given  to  the  Son  to  have  life  in  hivu 
felf ;  and,  as  the  Father  quickens  the  dead,  fo  the  ver.  n. 
Son  quicke?is  who?n  he  will.     It  may  be  faid  of  us 
as  to  a  religious  exiftence.  In  him  we  live  and  inove,  job.xv.4, 
an/i  have  our  being  :  as  the  branch  cannot  bear  fruit     5- 
of  itfelf  except  it  abide  in  the  vine,  no  more  can  we 
except  we  abide  in  him-:  Without  him  we  can  do  no- 
thing.    When  grace  is  begun  or  received,  Chrifl  is  Gal.  iv.  19. 
formed  in  us  ;  he  dwells  in  our  hearts  by  faith.     By  Eph.iii.  17. 
the  union  that  he  has  with  his  people,  every  prin- 
ciple is  maintained,  as  he  tells  the  Father',  I  in  them,  job.  xvif. 
and  thou  in  me.     Though  he  was  then  going  out     *^* 
of  the  world,   he  ftiU  defires  to  be  in  them,  which 
cannot  be  underftood  of  an  external  converfation 
with  them.     I  have  declared  thy  name  unto  the?n,  ]oh.7iy\u 
and  will  declare  it,   that  the  love  wherewith  thou     "^'• 
bii/l  loved  me  may  be  in  them,  and  I  in  them.    He  con- 
fiders  himfelf  in  them,  though  he  was  to  be  in  hea- 
ven, and  they  upon  earth,  according  to  the  promife 
that  he  had   formerly  given  them  ;  Becaufe  I  live ^  Cb.xiv.  19^ 
ye  fhall  live  alfo;  and  in  that  day  ye  Jh all  know  that     "^• 
/  (^m  in  the  Father ^  and  the  Father  in  me,  and  I  in 

you. 


l84  God  MANIFEST 

SERM.  Ti-you.    From  this  the  Apollle  argues  an  immortality 

ROTu'viiT^  both  in  our  principles  and  our  heaven  :  Jf  Chrifi 
10-         he  in  us^  the  fpirit  is  lifCy  and  Chriji  in  us  is  our 
hope  of  glory. 

Now^  He  that  fuftains  thefe  charaders  can  be  no 

^.  IT.  6,  other  than  God.  It  is  the  one  God  and  Father  of 
allf  who  is  above  all^  and  through  all^  and  in  you  all. 
We  have  a  communion  with  the  Angels,  but  are 
never  faid  to  be  in  them^  or  to  have  them  in  us  ; 
■whereas,  if  the  expreflion  means  nothing  but  a 
mutual  fellowfhip,  it  might  well  enough  be  ufed 
in  that  ienfe.  But  the  word  fignifies  a  great  deal 
more  ;  an  union,  fublillence,  and  a  derivation,  that 

sjohn.  iv.  none  but  the  Divine  Nature  can  give  us.     God 

**'  ''^*     dwells  in  us,  and  his  love  is  perfeBed  in  us..     Here-- 

by  we  know  that  we  dwell  in  him^  and  he  in  uSy  be- 

v«f.i5,  i6.  caufe  he  has  given  us  of  his  Spirit.  Whoever  Jh all 
confefs  that  Jefus  is  the  Son  of  God,  God  dwells  in 
him,  and  he  in  God.  God  is  love,  and  he  that  dwells 
in  love  dwells  in  God^  and  God  in  him.  If  there  is 
no  more  dellgned  by  this  dwelling  in  God  than  our 
doing  what  pleafes  him,  we  might  be  faid  to  dwell 
in  the  Saints  and  Angels ;  but  the  words  fignify  an 
happinefs  which  none  but  a  God  can  give.  They 
«xprefs  fomething  that  is  peculiar  to  Him,  and 
what  would  never  be  affirmed  of  us  with  relation 
to  any  creature.  1  herefore  when  it  is  faid  that 
Chrifi  is  in  us,  it  denotes  His  glory  as  well  as  our 
dependence. 

There  is  no  fuch  union  with  any  but  a  God. 

fPet.  i.  a3.  We  are  born  of  the  incorruptible  feed  ;  this  is  the 

ch.-ij.  3.  fame  thing  with  our  tafiing  that  the  Lord  is  graci- 
ous. It  is  a  phrafe  that  we  often  meet  with  in  the 
book  of  Pfalms,  0  tafle  and  fee  that  the  Lord  is 
good  !  and  it  is  too  much  to  be  affirmed  of  a  crea- 
ture ;  no  finite  being  is  capable  of  giving  us  fuch 
an  experience.  Now,  what  Lord  is  that  whom  we 
have  tafled  to  be  gracious,  and  to  whom  we  muH 
be  liill  coining  as  to  a  living  flone  ?  who  is  this  that 

our 


in  the  Flejh.  185 

our  faith  is  held  to  as  its  objed  where  it  fixes,  as  serm.  13. 
its  fountain  where  it  feeds  ?   who,  befides  the  Su- 
preme Being,  can  give  us  the  firit  experience  of 
religion,  and  call  us  to  a  continual  dependence  up- 
on Him  ?  It  is  too  much  for  any  but  himfelf  to  do 
it.    And  yet  this  Lord,  this  living  ftone,  can  be  no 
other  than  our  Saviour  :  for  he  is  defcribed  after- 
wards by  his  lower  charader,  as  dij'allowed  of  men  ;  ^  Pet.  ii.  4. 
hut  ch  of  en  of  Gody  andp?'ecious.    From  him  we  have 
derived  the  firll  life,  from  him  we  mud  derive  the 
reft  ;  by  him  we  are  living  floneSy  and  are  built  vp  Ver.  5. 
afpiritual  houfe. 

Our  graces  are  his  work,  and  what  does  that  im- 
port but  an   Almighty  arm  ?  David  afcribes  it  to 
no  lefs  a  power  than  what  made  the  world  ;  Create  P'ai.  il.  10. 
in.  me  a  clean  hearty  0  God :  They  that  have  this 
change   are   born  of  God.     Who  mull  He  be  that  J"^"  '•  ^3- 
fhall  make  a  people  willing  in  the  day  of  his  power  ?  P'^i-  ex.  3. 
He  gave  Paul  his  commiffion  ;  he  fent  him  to  turn  Aasxxvi. 
the  Gentiles  from  darknefs  to  light :  And  yet  none     ^^* 
but  that  God  who  caufed  light  tojhine  out  of  dark-  ^Cor.  iv,  d. 
nefs  Q2iViJhine  into  their  hearts.    He  faith  to  his  dif- 
ciples.  My  peace  I  give  unto  you^  not  as  the  world  John  xiv. 
gives  give  I  unto  you.    Arid  what  was  this  but  Om-     ^^' 
nipotence,  a  creating  the  fruit  of  the  lips,  peace, '^^^■'^''''^^•'^9' 
peace,  a  fending  out  his  Word,  and  healing  them? 

9.  God  has  manifefted  himfelf  as  the  great  Ex- 
ample and  Pattern  of  all  our  holinefs.  Religion  is 
a  likenefs  to  Him.  This  was  his  command  to  the 
Jews,  Be  ye  holy,  for  I  am  holy.  He  would  never  ^  ^^*•*•^^• 
diredl  our  thoughts  in  thofe  unlimited  terms,  to  any 
but  himfelf.  He  that  does  the  truth,  co?nes  to  the  }°^-'''^'^-^^' 
light  that  his  deeds  may  be  made  jnanifejl,  that  they 
are  wrought  in  God.     And  therefore, 

If  we  find  that  Chrift  is  propofed  as  our  pattern, 
in  language  that  only  belongs  to  an  infinite  Being, 
we  Ihall  fee  that  it  is  in  maintenance  of  his  charac- 
ter. It  is  true,  his  obedience  to  the  law  under  which 
he  was  ?nade,  is  the  proper  example  that  he  has  left 

Vol.  I.  A  a  behind 


1 86  God'MAni^Esr 


SE-ftM 


behind  him  for  us  to  follow  his  ftepsi     We  are  to 

ht  followers  ofh'itn  as  dear  children^  and  to  walk  in 
love,  as  he  has  loved  lis  ;"ini\th?ii  gives  us  holdnefs 
in  the  day  of  Judgment,  that  as  be  was,  fo  we  are 
in  this prejent  world.  .,.  ,^ 
,But,  bi'fides  this,  our  fiiitlr regards  him  as  a  Pat- 
'•  tern  under  a  more  glorious  coniideration..  Our  re- 
ligion, even   in   heave"ri,  is  a^refeffiblande  of  him  : 

I  Johniii.  p/c  /ball  be  like  him,  for  w e -/ball  fee -^^him  as  he  is. 
Like  whom  ?  Like  the  Great  Goti.    David  would 

P'.  xvii.  15  not  ufe  the'la!riguagQ  about  any  other  :  As  for  me,  I 
fhall  behold  thy  face  in  rigbteoufnefs  ;  when  1  awake ^ 
I  [hall  h'e  fatisfied  with  thy   Ukenefs:    And  again» 

—  nxyi.9,jf7^/,  Yhee  is  the  fountain  of  life,  'and  in'mt  light- 
we  JJyall  fee  light.     Nor  does  the  Apoftje  Ipeak  of 

I  Johniii.  any  lower  perfon,  when  he  faith,  i/'v  hat  manner  of 
love  has  the  Father  beflowed  upon  us,  that  ihefhould 
be  called  the  fons  of  God  r  though  without  any  va- 

ver.  z.  riation  of  the  phrafe  he  goes  on  to  tell  us,  Therefore 
the  world  knows  us  not,  becaufe  it  knew  not  Him. 
It  knevv  not. /.6a^  God,  ivhofe  fons  we  are.  Belo- 
ved, now  we  are  the  fons  of  Ood  j  and  when  He,  to 
whom  we'  are  thus  related, j^^//  appear,  we  fhall  be 
like  him\ for  we JJjall fee  him  as  he  is.  What  does 
he  fiy  lefs,  than  that  we  fhall  behold  hrs  face  in 
fighteoufnefs,  and  be  fatisfied  with  his  ti'kenefsP'lf 
one  of  thefe  verfes  contains  as  much  as  the  other, 
it  means'as,  much.  If  the  words  run  as  high,  cer- 
tainly the  Tenfe  muft  do  fo  too.     Nay,  from  thefe 

3.        offices  of  our  faith,   he  goes  on  to  tell  us,  that  be 

who  hasjhis  hope  in  him,  purifies  bimfelf  even  as  He 
,  is  pure. 

Is  any  but  a  God  to  be  fuch  a  Rule  and  Pattern 
of  our  religion  ?  Are  not  thefe  words  too  much  for 
a  creature.  Be  ye  holy,  for  I  am  holy  P  Yes  furely  ; 

1  Hain.  ii.    Hannah's  obfervation  is  eternally  true  ;  There  ii 
^'  none  holy  as  the  Lord  j  for  there  is  none  bejides  him. 

M«t.  xix.    Our  Saviour  faith,  There  is  none  good  but  One,  that 

Acil'iii.     ^^  God ;  and  yet  He  himfelf  is  called  the  Holy  One. 
14-  Imitatiou 


in  the  Fkjh,^  i^ 

Imitation  is  one  great  ad  of  reverence  ;  and  there-  sf.rm.  13^ 

fore  when  any  example,  below  a  God  is  fet  befor6  — 

us,  it  is  always  under  qualifications :  Be  ye  followers  ^  Cor.  xi,  i. 

of  rue,  lldth  the  Apoftle,  even  as  I  alfo  am  of  Chrifl. 

Bur  ablblute,  unrelerved  conformity,  is  oply  to  him 

that  made  us.  Thus  we  exprefs  our'horriage,  as  well 

as  Qur  affedion,  in  a  w^ay  that  we  dare  not  ufe  to 

an  Angel.     Ifanymanferveu-&,  faith  .Chfiit,  /<fr  Jo*"^  ^"• 

him  follow  ME. 

lo.  Another  ma'nifeftation  that  we  have  of  Gopl 
is,  as  he  is  the  ^Author  and  Giver  of  thofe  joys  thatt 
are  ,laid  up  for  us_  in  another  world.     There  can 
be  no  hap'pinefs  but  what  comes  from  him  :  Tbou  Pfai.  ixxiii. 
ivilt  guide! me  by  thy  counfel,  and  afterwards  receive     '^'^' 
me  to  THY  glory.     Thou  .wilt  Jheiiu  me  the  path  of—wi.  n. 
Ji/e,  3.S  if  life  were  nownere  elfe  ;  in  thy  prefence 
there  is  fulriefs  of  Joy,   and  at  thy  right-hand  are 
pleafures  for  evermore.    This  made  him  fay.  Whom 
have  I  in  heaven  but  thee?     He  hoped  to -meet 
there  with  an  innumerable  company  of  Angels,  and  Heb.  xil. 
the  f pi  r  its  ofjuji  men  made  perfedl,  to  lit  down  with     '^^'  ^^' 
Abraham,  liaac  and  Jacob  ;  but  none  of  thefe  could 
make  him  blefled.     He  only  regarded  his  God  un- 
der that  character  :   Thou  art  my  portion  for  ever.  Pfai.  ixxiii. 
The  Lord  is  my  portion,  faith  my  foul.    And  indeed,  La?n.  iii. 
upon  this  head,  human  reafon  agrees  with  the  light     24. 
of  the  Gofpel,  that  no  lefs  than  an  Infinite  Nature 
can   fatisty  either  the   necellity  or  the  defires  of  a       ^ 
foul.     And  tiferefore  whoever  reprefents  bimfelf  as 
the  Auihor  of  every  good  and  perfed  gift,  muft  be 
either  the  Father  of  lights,  or  an  impoftor.  >«.  i.  17. 

Here  the  queftion  is,  Whether  under  this  notion 
our  thoughts  are  not  called  up  to  a  Mediator.  He 
did  not  only  appear  to  abolijb  deaths  but  to  bring  zTim.i  10. 
life  and  immortality  to  light;  He  made  heaven  better 
known  than  ever  it  v/as  before  :  Eut,  befides  that, 
it  is  his  gift  as  well  as  his  difcovery.  Oar  happi- 
nefs  is  a  being  with  Chriji ;  that  is,  being  ever  with  phg.  5. 2,. 
the  Lord :  He  that  fits  upon  the  throne  Jhall  dwell  a-  »  ^^^f.  iv. 

mong  Rev.  vii.  15. 


iSS  God  MANIFEST 

^<f!li^Lli'  ^^^"'^  ^^^"^'  Upon  this  authority  he  fpeaks :  They 
are  myJJjeep,  and  they  Jh  all  never  per'ifh  ;  hut  I  give 
to  them  eternal  ///If,  and  no  man  Jlyall  pluck  them  out 

joh.  X.  28,  of  MY  hand.  He  adds  as  a  farther  fecurity,  ?Ay 
*^'  Father  who  gave  them  to  me  is  greater  than  all^  and 
none  JJjall  pluck  them  out  of  my  Father'' s  hafid.  If 
he  was  to  be  confidered  only  in  his  human  nature, 
what  he  here  faith  would  be  no  argument.  For 
though  the  Father  that  gave  them  to  him  was  great- 
er than  all,  yet  if  himfelf  was  not  fo  too  they  might 
l^e  loft  ;  for  it  was  His  own  hand  that  held  them. 
Their  proteclion  is  not  taken  from  the  greatnefs  of 
the  giver,  but  from  the  greatnefs  of  the  keeper. 
And  therefore,  in  aflerting  that  none  fhall  pluck 
them,  out  of  his  hand^   he   goes  upon   the  ground 

ver.  30.  ^]^gj.  jg  mentioned  iq  the  very  next  words,  /  ^«^ 
my  Father  are  one. 

Does  it  only  mean  one  in  defign,  in  confent 
and  agreement  ?  that  is  no  more  than  may  be 
affirmed  of  any  Saint  or  Angel  in  heaven.  Every 
inhabitant  there  may  fay,  that  God  and  he  are  one  ; 
what  God  faith  he  approves.  But  fuch  an  onenefs 
is  no  argument  that  thofe  creatures  can  hold  fall 
whatever  the  Father  has  given  them.  The  words 
under  this  interpretation  may  be  applied  to  Adam. 
God  and  he  were  one,  when  he  was  firft  put  into 
paradife  •,  there  was  a  full  harmony  between  them. 
He  had  a  principle  of  grace  and  holinefs ;  the  Fa- 
ther that  gave  him  thefe  was  greater  than  all ;  but 
yet  he  could  not  fay,  that  none  was  able  to  pluck 
them  out  of  his  hands ;  for  they  were  plucked  out. 
Now,  if  Chriil's  being  one  with  the  Father,  does 
include  an  ability  in  himfelf  to  keep  what  is  given 
him,  it  mud  be  upon  the  fame  foundation,  that  He 
(as  well  as  the  Father)  is  greater  than  all ;  for 
otherwife  what  he  here  faith  could  not  be  true. 
Without  this  he  hath  no  power,  no  right  to  give 
eternal  life. 

Goniider 


in  the  Flejh.  ^  189 

Confider  him  in  our  nature,  and  this  is  what  lie  serm.  13. 
never  aflumed.  When  the  two  fons  of  Zebedee  " 
came  with  their  mother,  begging  that  the  one  of 
them  might  lit  at  his  right-hand,  and  the  other  at 
his  left  in  his  kingdom,  he  tells  them  it  was  not 
his  to  give,  but  itJJjould  be  given  to  them  for  whom 
it  was  prepared  of  his  Father.  So  that  you  fee  he 
difdains  even  the  power  of  granting  preferments 
upon  earth  ;  as  man,  he  did  not  pretend  to  this ; 
and  therefore,  if  He  that  faith,  this  is  not  mine  to 
j^ivey  talks  in  another  place  of  giving  what  is  in- 
finitely greater,  he  muft  be  confidered  as  bearing 
two  natures.  He  that  would  not  venture  to  fix 
a  precedence  among  his  people,  would  never  have 
dared  to  fay,  they  Jh all  not  perijh,  if  he  was  not  one 
with  the  Father,  in  the  greateft  fenfe  that  the  word 
can  bear. 

It  is  the  righteous  judgment  of  God  that  renders  Rom.  ii.  5, 
to  every  man  according  to  his  deeds  :    And  yet,  He  „  ^'     .. 
that,c077ies  quickly  has  his  reward  with  him,  to  give     li  20.' 
every  man  according  as  his  workjhall  he.;  and  who 
is  this,  but  he  that  tejlijied  of  thofe  things.    You 
have  the  fenfe  of  the  Church  upon  that  head  : 
Amen,  even  fq  come  Lord  Jesus.     It  is  plain  thus 
the   Jews    underftood  him,   and  therefore  would 
have  ftoned  him  for  blafphemy,  Becaufe,  fay  they,  John  x.  33. 
thou  being  a  man,  makejl  thy f elf  God.     If  he  meant 
no  more  by  thefe  words,  /  and  my  Father  are  One, 
than  what  a  modern  interpretation  amounts  to,  he 
might  eafily  have  pleaded  not  guilty.     But  he  ra- 
ther heightens  the  provocation,  by  repeating  his 

pretenfions  :  Is  it  not  written  in  your  law,   I  faid, 34. 

ye  are  gods  ?  If  he  called  them  gods  to  whom  the     ^^'  ^  ' 
word  of  God  came,  fay  ye  of  Him  whom  the  Father 
has  fanSiified  and  fent  into  the  world.  Thou  blafphe- 
meji, — becaufe  I  faid,  I  am  the  Son  of  God  F 

He  here  fixes  the  great  diftindtion  betwixt  him- 
felf  and  the  whole  world,  that  they  were  people 
to  whom  the  word_  of  God  came  :  He  was  the  only 

perfon 


IpO  God  MANIFEST 

SERM.  13.  perfon  that  brought  it.  San^ifyin^  and  fending  him 
into  the  worlds  are  titles  that  may  be  underllood  in 
a  lower  fenfe  of  all  the  Prophets ;  but  it  is  plain 
he  ufes  thejn  here  in  a  way  that  is  peculiar  to  him- 
felf ;  therefore  he  telis  them  that  he  does  not  call 
himfelf  God  in  the  way  that  he  has  called  men  ^o. 
Not  by  virtue  of  an  office  ;  no  office  could  rnakje 
him  the  Son  of  God  :  This  title  by  whicl\  he  was 
to  be  known,  fignified  more  than  ever  belonged  to 
them  whom  he  had  called  ^or/j.     What  then  does 

John  £.  37.  he  put  it  upon  ?  If  I  do  not  the  works  of  viy  Fa- 
ther, believe  me  not.  What  are  thofe?  The  works 
that  his  Father  commanded  :  That  any  good  man 
or  Prophet  might  have  laid  ;  but  it  is  evident,  he 
fpeaks  of  thofe  works  which  none  but  the  Father 
himfelf  could  do  ;  and  from  hence  he  concludes 
u  great  deal  more  than  a  Divine  affiilance,  which 
God   had  given   to  his  fervants  in  all  ages.     And 

33.  upon  this  ground  he  aflerts  a  perfonal  union,  Though 

ye  believe  not  ;«<?,  i.  e.  not  my  teftiniony,  yet  be- 
lieve the  works,  that  ye  may  know  and  believe,  that 
the  Father  is  in  me,  land  I  in  him.  In  me,  not  as 
he  was  in  the  Prophets,  and  thofe  that  ufed  to  fur- 
prife  the  world  with  miracles. 

And  it  is  plain,  the  Jews  perceived  that  lie  fpoke 
of  fomething  more  than  a  derived  help  from  the 
Father,  for  that  they  would  never  have  denied  hira. 
They  knew  he  was  a  teacher  come  from  God  ;  for  no 
man  could  do  the  works  that  he  did,  except  God  was 
with  him:  But  they  took  his  words  to  fignify  an 
equality  with  God  ;  and  therefore  after  all  the  ex- 

39- plications   he  gave  of  them,   it   is  obferved  they 

fought  again  to  take  him.     And  this  was  the  only 

John  V.  18.  provocation,  as  it  had  been  before  :  They  fought  the 
more  to  kill  him,  becaufe  he  faid  that  God  was  his 
Father,  making  himfelf  equal  with  God  :  And  this 

— xix.  7.  they  pleaded  afterwards.  We  have  a  knv,  and  by 

that  law  he  ought  to  die,  becaufe  he  made  himfef  the 

Son  of  God. 

•^  It 


in  the  Flejh,  Ipr 

It  is  thus  thn,t  he  fpeaks  to  his  own  Difciples,  S£RM.  13. 
Te  believe  in  God,  believe  alfo  in  me^  with  an  equal  joh.  xiv.  i. 

faith,  the  fame  in  kind  and  in  degree  :  I  goto  pre —o^i- 

pare  a  place  for  you^  and  I  xviil  come  again,  and  re- 
ceive you  to  myfelf.  The  fitting  up  a  happinefs  for 
us,  and  taking  us  into  it,  were  never  underftood  to 
be  any  other  than  the  works  of  a  Qod :  Tboujhalt 
guide  me  by  thy  comifel,  and  receive  me  to  thy  glory : 
Whom  have  I  in  heaven  hut  Thee  P  And  on  purpofe 
to  ellablifh  them,  in  this  opinion,  he  adds,  a  little 
W"hile  afterward,  No  man  comes  unto  the  Father,  but  ver.  6. 
byirte;  but  to  let  them  fee  that  he  who  brings 
them  to  the  Father  is  equal  to  the  Father,  he  de- 
livers himfelf  in  fuch  words  as  mud  either  bear 
this  fenfe,  or  we  fhall   charge  him  with  quibbling, 

If  ye  had  known  me,  youjhould  have  known  my  Fa- 7« 

ther  alfo  ;  henceforth  ye  have  known  him,  and  feen 
him:  They  did  not  underftand  it  of  feeing  him  in 
his  works,  but  took  rtibr  a  perfonal  difcovery  which 
they  imagined   had   never  been  given  :   Therefore 

faith  Philip,  Shew  us  the  father,  and  it  fufjicetb  us. 8,9. 

Jefus  fiithto  him,  Have  I  been  fo  long  time  with  yori^ 
and  hafl  thou  not  known  we,  Philip  P  Yes,  he  knew 
him  ;  but  what  is  that  to  the  purpofe  ?  Well,  He 
that  has  feen  me,  has  feen  the  Father.  Certainly 
in  another  fenfe  than  we  m.ay  be  faid  to  fee  him  in 
the  wonders  that  his  fervants  have  wrought :  The 

reafon  he  repeats  is,  Believefl  thou  not  that  I  am  in io» 

the  Father,  and  the  Father  in  me  ?  the  words  that  I 
fpeak  unto  you,  I f peak  not  of  myfelf  hut  the  Father 
who  is  in  me  does  the  works. 


SER. 


192  God  maJiife/t 


SERMON   XIV. 

1718. 

SERM.  14.  jii,"w--irTr£  ^^Q  now  to  confider  that  particular 

\\     MANiFESTATioNof  God  which  the  text 

has  led  us  to,  and  this  is  faid  to  be  in  the  flesh. 

Religion  is  nothing  eife  but  the  difcovery  that  God 

lias  made  of  himfclf,  a  Revelation  that  is  given  out 

from  him.     Take  religion  as  a  Doctrine,  and  it  is 

this  Revelation  expofed  ;  take  it  as  a  Principle, 

and    it  is  this  Revelation  implanted,  filling   the 

Gal.  i.  16.  mind,  poflefling  the  will,  and  moving  the  affedions ; 

take  it  as  a  Practice,  and  it  is  this  Revelation  drawn 

joh.xvii.    out  and  returned  in  duty  and  love.     It  is  life  eter- 

^'  nal  to  know  the  only  true  God,     The  ways  that  he 

has  taken  to  open  out  himfelf,  and  be  known  to 

Heb.  i.  I,    the  world,  are  very   different.     He  has  at  fundry 

*•  times,  and  in  divers  rnanners^fpoken  in  times  pajt  to 

our  fathers  by  the  Prophets,  and  in  thefe  lafi  days 

has  f poke n  to  us  by  his  Son.     I  will  juit  mention  the 

moft  remarkable  of  them  as  an  introduction  to  the 

happy  difclofure  that  you  have  in  my  text ;  and  in 

thefe  you  will  fee,   how  the  Revelation  of  a  God 

has  been  as  the  light  of  the  morning, -fliining  more 

and  more,  till  it  came  to  a  perfed  day. 

I.   He  has    manifefted  himfelf  in  voices  :    He 
Gen.  iii.  s.  ufed   to   fpeak   out  to  the  world.     Adam  and  his 
wife  heard  the  voice  of  the  Lord  God  in  the  midjl  of 
the  garden  :  Thus  he  dealt  both  with  good  and  bad. 
You  find  him  arguing  with  Cain,  as  well  as  te- 
nth, xi.  ^-  flifying  to  the  gifts  of  Abel.     This  way  expired  by 

degrees :  And  then 
Job  xxxiii.       2.  He  manifefted  himfelf  by  dreams  and  vijtons 
IS.  i<5.    qJ  tjjg  nigjjt^  when  deep  Jleep  falls  upon  men,  and 

Jlumbrings 


IN  THE  FLESH.  I.93 

Jlumhrmgs  upon  the  bed  j  then  be  opens  the  ears  of  5Ekm.  14. 
??ien,  andfeals  their  inJlru£lion.  This  was  alfo  with- 
out any  diftinction  betwixt  his  people  and  his  ene- 
mies.    Thus  he  came  to  Abimelech  in  a  dream  by  Cm.xx.  :i, 
night.     In  like  manner  he  met  Laban  the  Syrian^  •^^^Td.%4. 
and  conveyed  into  his  heart  an  awful  charge,  not 
to  {peak  to  Jacob  either  good  or  bad  :  He  rebuked    "'^^-  4»' 
hi?n  in  the  night.     Thus  he  inftrudted  Pharaoh,  and 
terrified  Nebuchadnezzar.     For  there  is  a  God  in  Dan.  ii.28. 
heaven  who  reveals  Jeer ets^  and  makes  known  what 
Jhall  be  in  the  latter  days. 

3.  He   uled  to  manifeft  himfelf  by  raifing  up 
eminent  perlbns,  either  as  Prophets  to  teach  his 
people,  or   as  faviours  to  defend  them.     The  Re- 
velation w^as  then   contracted,   not  given  to  man- 
kind in  general,   but  made  known  to  thofe  whom 
he  had   chofen.     He  took  this  way  to  bruig  the 
children  of  Ifrael  out   of  Egypt,  by  appointing 
Mofes   to  be   the  Jhepherd  of  his  flock y  and  putting  ifa.  ixiii. 
bis  Spirit  within  hiin.     And  as  it  was  the  encou-     '^* 
ragement  that  he  gave  to  Mofes  himfelf,  I  have 
known  thee  by  name,  and  thou  haji  found  grace  in 
viy  fight ;  fo  he  brings  it  in  for  his  vindication  a- 
gainft  the  envy  of  Aaron  and  Miriam,     If  there ^v.r^.xn.6^ 
he  a  Prophet  among  you ^  I  will  make  my f elf  known    ''.^*    ■ 
to  him  in  a  mfio?i,  and  f peak  to  him  in  a  dream  :  My 
Jervant  Mofes  is  not  fo,   who   is  faithful  in  all  my 
houfe  ;  with  him  will  I  f peak  mouth  to  mouth,  even 
apparently,  and  not  in  dark  fpeeches,  and  the  fimili- 
tude  of  the  Lord  JJjall  he  behold ;  wherefore  then 
were  ye  not  afraid  tofpeak  againfl  my  fervant  Mofes? 
From  hence  you  fee,   that  what  had  been  the  ge- 
neral experience  of  mankind,  came  to  be  more  re- 
Itrained.     It  belonged  to  an  office,  and  was  not 
given  in  common  as  it  ufed  to  be.     And  therefore 
it  is  obferved,  that  there  arofe  not  a  Prophet  fince  in 
Ifrael,  like  unto  Mofes,  whom  the  Lord  knew  face  to 
face.     Of  old  time,  holy  men  of  God  fpake  as  they 
'were  moved  by  the  Holy  Ghoft. 

Vol.  I.  B  b  4.  He 


194  ^^^  jnanifejl 

SERM.  14.  ^^  jjg  manifefted  himfelf  in  miracles.  This  was 
for  the  convidion  of  the  world.  As  Mofes  faith, 
Hereby  yefiall  know  that  the  Lord  has  fent  me  to 
do  all  theje  works,  and  that  I  have  not  done  them  of 
my  own  mind.  He  fufpeded  the  incredulity  of  the 
people  before  he  took  his  commiffion,  They  will 
not  believe  my  voice,  for  they  will  fay.  The  Lord  has 
not  appeared  unto  thee.  And  therefore  God  order- 
ed him  to  cad  down  his  rod,  which  became  a  fer- 
pent,  and  do  it  a  fecond  time,  which  reftored  it  in- 
to a  rod,  that  they  m.ay  believe  that  the  Lord  God 
of  their  fathers,  the  God  of  Abraham,  the  God  of 
I/aac,  and  the  God  of  Jacob  has  appeared  unto  thee. 
And  it  is  obferved,  that  when  Aaron  fpake  the 
words  to  the  people,  Mofes  did  the  figns  in  their 
light  /  and  the  people  believed,  and  bowed  down  their 
heads  and  worjhipped,  I'lms  he  Jhewed  his  people 
the  power  of  his  works,  that  he  might  give  them  t-he 
heritage  of  the  heathen. 

5.  He  manifefted  himfelf  in  a  written  law.  One 
part  of  it  was  written  with  the  finger  of  God  upon 
two  tables  of  iione,  but  thefe  were  broken,  when  the 
people  for  whom  they  were  defigned  had  wander- 
ed into  a  fuperftition  of  their  own.  After  that, 
Mofes  commanded  them  a  laWy  even  the  inheritance 
of  the  congregation  of  Jacob.  This  he  did  accord- 
ing to  the   pattern  {hewed  him  in  the  mount,  for 

Heb.iu,  1.  }jg  ^^^j  faithful  in  all  things  to  him  who  had  appoint- 
ed him.  Thus  the  Prophets,  whom  he  raifed  up 
afterwards,   were  diredled  and  filled  ;  that  which 

iPct.i.  ir.  jijey  regarded  was  the  Spirit  of  Chrifl  that  was  in 
them,  and  the  teftimony  that  this  gave  to  our  fal- 

aTim.  iii.  vatiou.  All  Scripturc  was  givcn  by  infpiration  of 
'^-         God. 

6.  He  manifefted  himfelf  by  feveral  ordinances. 
He  gave  them   ftatutes  and  judgments  by  which 

Pfai.xlvuL    i\i^y  vv'ere  to  live.     He  was  known  in  their  palaces 
for  a  refuge.     They  went  up  to  the  place  that  he 
-.--cxKii.4.    iia(j  chofen,  to  the  teflimony  of  IfraeL 

7.  He 


IN  THE  FLESH,  I95 

7.  He  alfo  manifefted  himfelf  by  appearing  fre-  serm.  14. 
quently  to  them.  The  Angel  of  his  prefence  Javed  ifa.uiii.9. 
them.     And  this  he  did  at  any  remarkable  turn  of 

life,  when  the  concerns  of  his  glory  and  their  hap- 
pinefs  made  it  needful.     Thus  we  read,  that  the 
Lord  went  his  way,  as  foon  as  he  had  left  communing  cen.  xviii. 
with  Abraham.     Jacob  takes  notice  that  God  Al-     3.v. . 
mighty  appeared  to  him  at  LuZy  in  the  land  of  Ca- 
naan :  This  was  at  a  time  that  might  be  called  the 
dead  of  night,   the  gloomy  part  of  life,  when  he 
left  his   father's   houfe,   becaufe  of  his  brother's 
anger.     After  this,  upon  his  return,  he  had  power  Hof.  xU.  4. 
over  the  Angela  and  prevailed :  He  found  him  in 
Bethel.     So  again,   when  the  famine  had  ftarved 
him  out  of  Canaan,  the  country  that  was  promifed 
to  him  and  his  feed  after  him,  at  Beeriheba,  the 
confines  of  the  land,   God  fpake  to  Ifrael  in  theG^n.xh\. 
vifions  of  the  night :  He  fent  an   Angel  to  fetch     ** 
them  out  of  Egypt :  He  guided  them  in  the  way, 
and  was  an  adverfary  to  their  adverfaries.     This 
was  no  other  than  He  who  rejoiced  in  the  habitable  frov.  viii. 
parts  of  the  earthy  and  by   that  gave  out  fome    ^^' 
Iketches  of  the  future  incarnation  :    It  was  the 
dawn  of  our  more  glorious  day.     This  Angel  q/'Mai.  Ui.  1. 
the  covenant  whom  they  delighted  in^  was  in  the 
laft  days  to  come  to  his  Temple y  and  therefore  dif- 
covered   himfelf  to   them   before-hand,  that   the  hei.%x%V\. 
twelve  TriheSy   inflantly  ferving  God  day  and  nighty     '^' 
might  ilili  keep  locking  on,  \.o  the  great  Hope  of 
Ifrael. 

8.  The  laft  and  greateft  manifeftation  that  we  • 
have  of  God  is  in  the  flesh.  What  that  body 
was  by  which  he  became  vifible,  and  made  his  ap- 
pearance fo  often  in  the  Old  Tertament,  is  a  thing 
undefcribed  ;  and  therefore  to  guefs  at  it,  is  only 
to  wander  in  the  mazes  of  our  own  folly,  it  is 
certain,  this  way  of  coming,  in  the  liefh  exceeds  all 
the  reft  ;  it  anfwers  nobler  ends,  is  better  for  us, 
and  kinder  ia  him.    Thefe  fundry  times  and  divers 

manners 


9. 


196^  God  manifeft 

SERM.  14.  manners  in  which  he  fpake  to  the  fathers,  mate  fo 
'  many  glorious  parts  in  hiftory  ;  but  his  fpeaking 
to  us  in  thefe  laft  days  hy  his  Son^  is  diftinguifhed 
from  all  that  went  before.  The  way  of  doing  that, 
was  more  fuitable  to  our  happinefs  and  his  own 
dignity,  upon  feveral  accounts.  It  is  more  fami- 
liar, and  lefs  frightful  ;  more  certain  and  convin- 
cing;  more  expreflive  of  our  union  to  him;  more 
capable  of  working  out  the  great  atonement ;  more 
inftruclive  in  the  matter  of  duty  ;  it  gives  a  greater 
alfurance  of  our  happinefs ;  and  in  the  whole,  is 
3'  nobler  argument  of  the  Divine  love. 

I.  His  being  manifeft  in   the  flefli,  exceeds  all 
the  other  manifeftations  that  he  gave  of  himfelf, 

Zech.ix.  as  it  is  mere  familiar.  Rejoice  greyly ^  i2i\ih.  xXi^ 
Prophet,  0  daughter  of  Zion  j  Jbout,  0  daughter  of 
Jerufalem  ;  behold  thy  King  comes  unto  thes  ;  he  is 
Jufly  and  having  falvation,  lowly,  and  riding  upon  an 
cifs.  Whatever  we  may  think  of  voices  and  thun- 
ders, and  a  dodrine  difcharged  in  the  artillery  of 
heaven,  the  people  who  were  under  that  difpenfa- 
tion  did  not  like  it.  At  the  giving  of  the  law,  the 
Angels  attended  in  their  places,  and  were  diltri- 
buted  into  their  feveral  offices :  Some  managed  the 
thunder,  others  fhook  the  mountain  ;  fome  gave 
the  fmoke,  and  others  the  voice.  JNow,  though 
thefe  were  a  noble  teftimony  to  the  law  itfelf,  and 
an  argument  for  the  people  to  hear  and  fear,  yet 
the  terror  it  put  them  into  was  by  no  means  de~ 
firable.  They  come  to  Mofes,  and  beg  that  he 
would  go  into  the  mount,  that  they  might  hear  no 
more  of  thefe  mighty  thunderings.    Nay,  fo  dread- 

Heb.  xU.  ful  was  the  fight,  that  Mofes  himfelf  f aid,  I  ex- 
ceedingly fear  and  quake.  And  if  he  could  not 
bear  it,  who  had  feen  the  Lord,  and  was  prepared 
for  acorrefpondence  with  all  that  glory,  well  might 
it  fcatter  a  confufion  among  the  children  of  Ifrael. 
Thus  was  God  manifeft  then,  and  they  might 
take  it  for  a  humhling  of  himfelf ,  to  behold  the- 

thingjfc 


%\. 


IN  THE  FLESH.  l'97- 

things  that  were  done  among  them  ;  but  we  have  serm.  14. 
his  love  in  a  more  familiar  way,  in  that   he  would 
fend  forth  his  Son,  made  of  a  wornan^  and  made  un-  cai.  iv.  4. 
der  the  law.     The  Word  was  made  fiefh  and  dwelt  ]o\\ni.i4> 
among  us.     We  are  not  come  to  the  mount  that  hum-  Heb  xii. 
ed  with  fire,   nor  unto  blacknefs,  and  darknefs,  and     ^^'  ^9* 
tempefl,  and  the  found  of  a  trumpet,  and  the  voice  of 
'Words,   which  they  that   heard  intreated  that  the 
wordjhould  no  more  he  fpoken  to  them.  ;  but  to  Jefus  ver.  24. 25, 
the  Mediator  of  the  new  covenant,  whofe  voice  then 
Jhook  Jthe  earth. 

And  if  it  was  not  a  God  who  came  into  that 
tabernacle  of  flefh,  and  took  our  nature  into  union 
with   himfelf,  we  cannot  regard  it  with  fo  much 
veneration  as   we  mult   have  done  thofe  thunders 
and  voices  that  publiQied  the  Horeb  edition  of  the 
law.     He   was  certainly  at  mount  Sinai  among  his  Pf.  ixviii, 
thoufands  of  Angels,  and  is  it  not  the  fame  God  who     ^^' 
took  upon  himour  nature  ?  if  not,  we  are  no  gain- 
ers by  this  difpenfation.     What  was  there  in  Him 
more  than  a  Prophet  ?     His   working  great   mira- 
cles, giving  a  better  account  of  religion,  is  not  all, 
for  that  any  other  perfon  might  have  done  ;  nay, 
in  each  of  thefe  his  own  Difciples  exceeded   him, 
as  he  foretold  they  iliould  :  He  that  believes  on  me  john  xiv. 
Jhall  do  greater  things  than  I  do,  becaife  I  go  to  my     ^2. 
Father.     From  them  the  world  has  a  more  com- 
plete edition  af  the   Gofpel  than   they  had  from 
him  :  He  left  many  things  unfaid,  but  the  Spirit 
whom  he  would  fend  iliould  lead  them  into  all  truth.  John  xvi. 
And  therefore,  what  was  there  in  him,  more  than  in     '^• 
them  ?  you  can  put  it  upon  no  lefs  than  the  great- 
nefs  of  his  Perfon.     The  law  was  given  by  the  dif-  Ads  vii. 
pofition  of  Angels,  being  ordained  by  Angels  in  the     53-.. 
hands  of  a  mediator,  that  is,    Mofes.     Our  Gofpel      •"'•^9. 
comes  with  none  of  this  folemnity,  but  with  quiet 
preaching,  the  voice  of  one  crying  in  the  wildernefs,  Lukeiii.  4. 
Prepare  ye  the  way  of  the  Lord,  and  make  his  paths 

flraight. 


198  God  manifeji 

SERM.  u-Jlraight.  Thus  it  began  with  the  miniflry  of  John 
the  Baptift,  or  rather  that  was  preliminary  to  it ; 

Heb.  ii.  2,  for  this  great  falvation  began  to  he  [poke  n  by  the  Lord 
^'  y^f^^i  ^^d  '^^■^  confirmed  by  thofe  that  heard  him. 

Now,  where  was  the  force  of  the  Apoftle's  ar- 
gument, If  the  'word  fpoken  by  Angels  ivasjledfuj}^ 
and  every  tranfgrejfion  and  difobedience  received  a 
recompenfe  of  reward  ;  how  Jh ail  we  efcape  who  ne- 
gleEl  the  great  falvation  that  began  to  be  fpoken  by  the 
Lord  Jefus  ?  It  is  apparent,  he  confiders  Jefus  as  a 
much  greater  fpeaker  than  the  Angels  ;  and  it  is 
certain  nothing  of  that  could  be  fcen  in  his  con- 
veri'ation,  for  he  was  much  lower  than  the  Angels. 
They  who  believed  not,  were  far  from  taking  him 
for  one  above  them,  or  giving  the  preference  to  his 
words  more  than  to  what  was  faid  by  an  Angel; 
fo  that,  if  there  is  any  conclufion  at  all  in  his  ar- 
gument, it  muft  be  drawn  from  an  unfeen  glory  in 
the  (peaker,  fomething  that  was  not  known  to  them 
that  defpifed  him,  and  only  evident  to  thofe  whofe 

John  i.  10.  eyes  God  had  opened  •,  and  fo  it  proved  :  He  was 
in  the  world,  and  the  voorld  was  made  by  hini^  but 
the  world  knew  him  not,  i.  e.  they  knew  him  not  as 
their  Maker.  In  other  refpedls  they  were  no  ftran- 
gers  to  him  :  They  knew  him  to  be  of  Nazareth, 
of  a  poor  parentage,  of  a  mean  kindred  ;  but  they 
knew  him  not  in  his  main  charader.    Our  Saviour 

johnvii.     obferves  both  thefe ;  for  his  enemies  argued,  W^e 

27,28,  ^9'  know  this  man  whence  he  is  ;  hut  when  Chrifl  comes ^ 
no  man  knows  whence  he  is  j  to  which  he  anfwers, 
Te  both  know  me,  and  ye  know  whence  I  am;  but  he 
thatfent  me  is  trite,  whom  ye  know  not  ;  but  I  hiow 
him,  for  I  am  from  Mm.  He  came  to  his  own,  and 
his  own  received  him  not,  i.  e.  the  Jews.  They  mar- 
velled at  his  words,  were  aftonifhed  at  his  dodrine  ; 
they  admired  his  miracles ;  'but  this  was  not  recei- 
ving him  :  That  contained  a  great  deal  more  than 
believing  him  to  be  a  good  man,  a  Prophet  mighty 

in 


IN  THE  FLESH.  I99 

in  word  and  deed.  Now,  to  them  that  received  him,  s^rm.  14. 
he  gave  power  to  become  the  fins  of  God,  even  to 
them  that  believe,  on  what  ?  on  his  Name.  Though 
then-  faith  might  be  led  on  by  his  dodlrine,  and  by 
his  miracles,  (never  man  fpake  like  this  man, — he 
did  tlie  works  that  no  other  could  do),  yet  it  fixed 
on  his  unfeen  charadler. 

They  believed  on  bis  Name,  what  he  was  in  him- 
felf.  And  what  is  that  ?  The  Word  was  made  Jie/h,  Job.  i.  n, 
and  dwelt  among  us-  Others  might  know  that  as  ^'** 
well  as  they,  tliev  faw  hnn  to  be  flefh,  and  they 
knew  his  abode,  but  they  were  ignorant  of  the  an- 
tecedent majefty  ;  and  therefore  thofe  believers  were 
enabled  to  look  through  :  IVe  beheld  his  glory  {the 
glory  oj  the  only  begotten  of  the  Father')  full  of  grace 
and  truth.  Thofe  lai't  words  belong  to  the  fiift,  and 
may  be  confidered  apart  from  the  parentheiis  that 
breaks  the  fentence.  He  tells  us  that  this  Word 
dwelt  among  us,  full  of  grace  and  truth.  The  cha- 
rader  fixes  upon  him  as  Mediator :  With  that 
furniture  he  was  an  inhabitant  in  our  world  ;  but 
this  does  not  tell  us  all  that  he  was  :  There  is  fome- 
thing  elfe  that  believers  faw  in  him,  befides  the  ho- 
linefs  of  his  Perfon,  and  the  qualifications  for  his 
work:  They  faw  his  glory,  and  what  was  this? 
the  glory  of  the  only  begotten  of  the  Father :  The 
world  had  never  before  fuch  a  difcovery  of  a  God. 
God  had  often  been  with  a  perfon,  but  not  in  one; 
and  therefore  he  is  called,  the  image  of  the  invifihle 
God;  the  moll  familiar  manifeftation  that  the  world 
can  have  of  him.  He  is  the  brightnefs  of  his  iVi-Heb.  i.  5. 
ther''s  Glory,  and  the  exprefs  image  or  charader  of 
bis  Perfon :  Upon  which  he  faith  to  Philip,  He 
that  has  feen  me,  has  feen  the  Father. 

How  familiar  was  this,  that  he  fhould  be  Imma- 

nuel,  God  with  us  1  not  merely  by  a  fpiritual  pre- 

,  fence,   for  that  he  was  before^  and  that  he  is  more 

eminently  now,  but  he  who  was  with  us  is  God  : 

This  way  was  the  moft  agreeable  to  our  weaknefs, 

God'i 


^oo  God  manifejt 

SERM.  14.  God's  appearance  ufed  to  be  dreadful :  Jacob  makes 

Gen.  xsxii,  a  vvondcr  of  it,  /  have  feen  God  face  to  face ^  and 
3'3-  yet  my  life  is  preferved.  Manoah,  as  foon  as  he  faw 
the  Angel  of  the  Lord,  (which  fliews  what  fort  of 
an  Angel  he  took  him  for),  cries  out  with  all  the 
pain  of  admiration.  We Jhall  furely  die,  becaufe  we 
have  feen  God.  The  manifeftation  that  he  makes 
of  himfelf  in  the  flelh,   is  without  all  this  dread  : 

«joh.  i.  I,  Here  our  eyes  may  fee,  and  our  bands  may  handle  of 
*•  the  word  of  life,  as  that  Apoftle  faith  who  ufed  to 

lie  in  his  bofora  :  For,  faith  he,  the  life  was  mani- 
fefltdy  and  voe  have  feen  it,  and  bear  witnefs,  and 
Jheisj  unto  you  that  eternal  life  which  was  with  the 
Father,  and  was  manifefled  unto  us.  What  he  calls 
the  word  of  life  in  one  verfe,  he  calls  by  the  name 
of  life  itfelf  in  the  other,  which  Ihews  that  they 
both  mult  be  underftood  of  a  perfon  ;  of  Him  whom 
they  had  looked  upon,  and  whom  their  hands  had 
handled.  This  eternal  life  was  with  the  Father,  as 
the  Author  of  eternal  life,  and  yet  he  was  manifefl 
to  us  in  the  fie  ft}  :  He  came  into  one  of  our  taber- 
nacles, thofe  houfes  of  clay  whofe  foundations  are 
in  the  dull,  and  ure  crulhed  before  the  moth. 

2.  This  manifeilation  of  God  is  moft  certain  and 
convincing.  Many  tmies  they  could  not  tell  whe- 
ther it  was  God  who  fpake  to  them  or  no.  The 
Prophets  themfelves  were  frequently  obliged  to  take 

jer.  xxxii.  up  with  the  aftcr-grouuds  of  aflurance,  Iheii  I  knew 
8-  //  was  the  word  of  the  Lord.    Elijah  faw  a  mighty 

^V    '     earthquake,  but  the  Lord  was  not  in  the  earthquake  : 

iKingsxix.  jje  heard  a  ftrong  ruQiing  wind,  but  the  Lord  was 
not  in  the  wind :  He  expeded  to  have  found  him 

Lukei.(58.  i"  both  thefe  ;  but  we  are  fure  that  the  Lord  God 
of  Ifrael  has  vifited  and  redeemed  his  people,  iTrtcrx/- 
^xro  xat  iiToimi  xvT^utriv,  He  has  looked  upon  them, 
and  wrought  out  a  falvation. 

What  fort  of  a  body  he  had  for  the  apparitions 
under  the  Old  Tcllament,  we  cannot  tell ;  but  now 
he  is  made  of  a  woman.     He  did  not  take  upon 

him 


IN  rm  -IfLESH.  201 

him  a  Ihadow,  an  kiry  covering,  a  human  figure,  serm.  14. 
which  h^might  throw  off  as  a  loofer  garment,   af- 
ter it  had-  fcrved  a  particular  occafion  ; '  but  he  was  Hcb.  iv.  15, 
in  all  things  tempted  as  we  are,  not-roi  itx\n<x  x«9'  o/xoio- 
TtiTOf,  according  to  the  whole  of  that  likenefs  tliat 
he  had  to  his  |>eop]e.     Forafmuch  as  children  were  — a.  14. 
partakers  of  flejh  aijd  blood,  he  likew'tf't  him/elf,  ttx-     ^l' 
jair>i7ia-»«c,  "univerfallj,   entir'ely,   was  a  Iharer  with 
them  ;  for  it  became -bim-in-all  things^  to  be  made  like 
unto  his  brethren.    "^^  'f^T- /k-i'-.-I 

The  primitive  churches  were  guilty  of  an  error 
upon  this  head,  againll  vvhicli  the  Apoftles  argued 
with  a  particijilar  vehemence  :  His  Divinity  was  not 
then  the  main  queilion,  fo  much  as  the  truth  of 
his  humanity.  That  he  who  came  about  their  far^- 
vation  is  the  Mighty  God  was  eafily  bfelieved,  be-- 
caiife  it  is  only  under  thofc  tictions  that'we  con- 
ceive him  equal  to  the  delign.  But  the  difficulty 
•lay  in  this,  that  an  infinite  nature  fnould  take  a 
finite  one,  that  he  fhould  be  d  child,  live  as  we  did, 
and  die  as  we  fhall :  This  was  the  great  fhimbling- 
block  ;  and  therefore  he  is  called  an  Anti'chrijl^  who 
denied  that  Chriji  was  come  in  the  fLE&H.'  Not 
but  that  they  would  own  that  he  had  been  among 
them,  there  were  witneiVes  enough  of  that ;  but 
they  thought  he  could  not  have  the  reality  and 
truth  of  our  nature  ;  in  oppofition  to  which  thofe 
expreffioR^  were  ui'ed,  /^"V  hat)t  looked  upoUy  and  our 
hands  have  handled  the  word  of  life.  There  is  no 
handling  of  a  God,  or  feeing  Him  who  dwells  in 
that  light  to  which  none  can  approach.  As  the  Word 
of  Life,  he  coLild  not  be  the  fubjecl  of  fiich  a  con- 
verfation  ;  but  the  meaning  is^  that  He  who  bore 
this  Divine  charader  came  down  into  a  lower,  and 
fo  dwelt  among  us. 

This  is  not  like  thofe  tranfient  vifions  under  the 
Old  Teftament.  When  the  Angel  came  the  fecond 
time  upon  Manoah's  prayer,  and  had  given  him  in- 
ftrudtions  what  he  fhould  do  to  the  child,  and  at 

Vol,  I.  C  c  laltj 


202  God  mamjefi 

SERM.  14  lafi;  went  up  in  the  flame,  it  is  faid,  Xh^Xthe  Angef 
of  the  Lord  did  no  more  appear  to  MaJioah  and  his 
wife.  He  had  done  with  that  meflage.  Thefe  hafly 
revelations  that  were  carried  on  in  a  way  of  fights 
left  the  people  at  great  uncertainties ;  but  now  it 

Aitsi.  II.  is  obferved  of  the  Lord  Jefus,  that  he  went  in  and 
out  nmongjl  us. 

joh.  vi,  69.  They  might  well  fay,  We  believe^  and  are  sure, 
that  thou  art  that  Cbriji  the  Son  of  the  living  God, 
And   to  this  profeflion  our  Lord  himfelf  gives  his 

- — xvii.  8.  teftimony,  /  have  given  unto  them  the  words  that 
thou  gaveji  me^  and  they  have  received  them,  and 
have  known  surely  that  I  came  out  from  thee^  and 
they  have  believed  that  thou  hafl  fent  me.  Indeed 
this  is  what  themfelves  had  told  him  a  little  before, 

xvr.30.  Now  we  are  sure  that  thou  knowefi  all  things,  and 

needefl  not  that  any  man  Jhould  ajk  thee ;  by  this 
ive  believe  that  thou  camefl  forth  from  God.  In  w'hat 
fenfe  ?  as  a  good  man,  as  a  mighty  Prophet  ?  No, 
but  as  the  One  that  had  an  exiftence  with  God, 
and  the  exiftence  of  a  God,  as  one  that  knew  all 
things.  Now,  why  fhould  they  fay  that  of  him^ 
when  he  had  exprefsly  told  them,  that  there  was 
an  hour  that  none  of  the  Angels  knew,  no  not  the 
Son,  but  the  Father  ?  He  plainly  confeiTes  a  na^- 
ture  that  was  not  oranifcient,  and  therefore  if  they 
did  not  believe  that  he  had  another  that  was,  they 
wou,ld  never  have  been  fo  loofe  and  extravagant  in 
their  zeal  as  ta  tell  him,  that  he  knew  all  things* 

3.  This  manifeftation  in  the  flefti,,  is  moft  ex- 
preffive  of  our  union  to  him.     We  may  call  him 

Pfai.  ixviii.  our  God,  ,as  he  is  the  Author  Q>i falvatton,  and  as  he 
^°'  gives  us  the  delires  that  are  breathing  after  it,  and 
all  the  preparations  that  relate  unto-  it ;  but  that  he 
might  abundantly  fliew  us  how  much  he  is  .ours, 
he  is  bone  of  our  b-one,  and  flejb  of  our  flejl)  ;  he  be- 
comes the  feed  of  the  woman.  It  was  not  enough 
that  he  all  along  defigned  to  condemn  fin,  but  he 

RomA-iii.^.  does  it  in  ihefieJJj  j  fo  that  by  this  means,  he  has 

all 


IN  THE  FLESH.  2^3 

all  the  names  that  fignify  the  deareft  relations.  He  ^'^^^^-  "^,- 
is  our  Lord  and  Majler  j  wc  call  him  fo,  and  we  john.  xiii. 
fay  well.     We  are  inider  the  law  to  Cbrifl.     He  is  ^  ^^^  .^^ 
our  Friend,  our  Shepherd,  he  lays  down  his  life  for     ai. 
the  ftieep.    He  is  our  Father.  His  goings  forth  have  Mk.  v.  a. 
been  of  old  from  everlafiing.     Here  am  J,  faith  he,  Heb.  ii.  13 
and  the  children  whom  he  has  given  me.    But  on  pur- 
pofe  to  Ihew  us  this  union  in  all  the  happy  forms 
that  can  be,  he  becomes  alfo  our  Brother,  thefirfl-  Rom.  viii. 
born  among  many  brethren.     As  the  ground  of  an    ^^' 
union  with  him  in  covenant,  he  admits  us  to  one 
in  nature.    He  did  this  on  purpofe  to  be  the  foun- 
dation of  our  hope  in  that  promife,  I  in  thenu  and 
thou  in  me.     He  became  the  Son  of  man,  that  we 
might  be  the  children  of  God. 

4.  This  manifeftation  in   the  fleih,  was  for  the 
working  out  of  a  great  atonement.     The  Apoftle 
gives  that  as  the  reafon,   why  it  behoved  him  in  all  "^^-  "■  '7' 
things  to  be  made  like  unto  his  brethren,  that  he  might 
be  a  merciful  and  faithful  High  Prieft  in  things  per- 
taining to  Gody  making  reconciliation  for  the  fins  vf 
the  people.     This  ufed  to  be  carried  on  in  a  way 
that  could  have  no  other  value,  than  as  it  was  ty- 
pical of  fomething  better  than  itfelf ;  I  mean,  by 
facrifices  and  burnt -offerings  :  For  though  he  told 
us,   that  ivithout  Jhedding  of  blood  there  could  be  no  — is.  x%. 
remiffton,  yet  it  was  hnpofftble  that  the  blood  of  bulls  — x.  4. 
and  goats  could  take  away  fins. 

Now,  in  order  to  anfvver  what  this  could  only 
point  to,  there  muft  be  an  incarnation.     Satisfac- 
tion was  the  to  dSvyxjov  T«  vo/xa,  the  thing  that  the  Rom.  viii. 
law  could  mt  do,  and  this  God  brings  about  hyferid-    3- 
ing  his  Son  in  the  likenefs  of  finful  fief).     Sending 
him  in  thofe  flighter  and  thinner  forms  under  the 
Old  Teftament  would  be  fufficient  for  an  inilruc- 
tion  to  his  people,  and  for  a  refcue  from  their  ene- 
mies.    This  would  do  for  a  captain  of  the  Lord''s  Jem.  v.  is- 
hofl,  as  he  calls  himfelf  to  Jolhua,  but  it  could  not 
avail  to  a  propitiation  ;  there  muft  be  the  fliedding 

of 


204  Gcd  manifejl 

?^^'  ^^'  ^^  blood  for  that;  and  therefore,  faith  he,  u^hcn 

Heb.  X.  5.  facrtjice  and  offering  thou  wouldjl  have  no  longer,  a 
body  thou  hajl  prepared  me.  That  opinion  of  the 
ancients,  which  the  Apaftle  John  run  down  with 
fo  much  warmth,  that  Chrift  was  not  come  in  the 
jje/tjy  ought  to  be  refifted  in  all  the  vehemence  that 
he  ufcd,  becaufe  it  deftroyed  the  foundations.  If 
he  w^as  not  man,  he  could  not  die  ;  and  if  he  did 
not  die,  there  was  no  atonement  made,  we  are  yet 
in  our  Jins.  If  there  was  none  of  this  precious 
blood,  we  are  ftill  unredeemed  ;  and  though  he  is 

Joh.  i.  zr).  the  Lion  of  the  tribe  of  Judah^  he  is  not  that  l^aw-h 
of  God  who  takes  azvay  the  Jins  of  the  world.  -  . 
5.  By  this  manifeltaticn  in  the  flefli,  he  gave  the 
beft  inftrudions  in  the  matter  of  our  duty.  Had 
he  never  revealed  himfelf  otherwife  than  in  the 
more  glorious  forms  that  were  ufed  of  old,,  we 
ilaould  have  admired  his  Perfon,  but  not  under- 
llood  fo  much  of  his  errand  ;  He  was  therefore  to 
teach  us  after  the  manner  of  men,  to  bear  the  weak- 
nefs  and  prejudice  of  his  Difciples,  and  to  anfwer 
their  objections.  Job  complained  that  every  ad- 
monition from  God  loft  its  ufefulnefs  by  its  maje- 
fly,  and  therefore  thinks  he  could  have  learned  bet- 
ter, if  the  terror  of  the  Lord  had. not  made  him 
afraid:  Let  not  his  fear  terrify  me,  then  would  I 

jobxxm.  fpeak,  and  not  fear  him;  hit  it  is  not  fo  with  me :  I 
am  troubled  at  his  prefence,  when  J  confider,  I  am  a^ 
fraid  of  him  ;  for  God  makes  my  heart  foft,  and  the 
Almighty  troubles  me:    aiid   therefore    hlihu  tells 

! — xxaii.  him,   Behold,  I  am  according  to  thy  wijh,  in  God^s 
^'7'      Jlead  :  I  am  formed  out  of  the  clay  :  Behold,  my  ter^ 
rorjhall  not  make  thee  afraid,  neither  JImll  my  hand 
be  heavy  upon  thee. 

This  expreliion  of  his  flievvs  us  what  fort  of  a 
difpenfation  would  be  beft,  where  we  could  have 
God's  wifdoni  delivered  without  his  majefty,  as  we 

Col.  ii.  9.    have  from  one  in  whom  dwells  all  the  fidnefs  of  the. 

jobxix.is.  Godhead  bodily.    Job  knew  that  his  Redeemer fiould 

fland, 


IN  THE  FLESH.  205 

Jland  in  the  latter  days  upon  the  earth :  He  Jball  ^^'^^'^•ja- 
Jland  and  feed  in  the  Jirengtb  of  the  Lord,  and  in  the  mic.  v.  4, 
majejly  of  the  name  of  the  Lord  his  God.     TJje  man    s- 
that  is  to  be  the  peace  Ihall  do  this :  He  was  lo  feed  ifa.  xi.  n, 
his  flock  like  ajhepherdy  carry  the  lambs  in  his  arniy 
take  them  iji  his  bofom^  and  gently  lead  thofe  that  are 
with  young.     The  manifefiation  of  a  God  in  the 
flefh,  gives  the  eafieft  conveyance  to  all  inllrudions. 
When   he  revealed  himfelf  in  that  cloud  of  thick 
darkncfs  by  \Vhich  he  took  pofleflion  of  Solomon's 
temple,  the  Priefts  could  not  enter  in  to  minifter 
becaufe  of  the  ftifling  glory.     Though  they  admi- 
red fo  great  a  token  of  the  Divine  prefence,  yet  it 
rather  kept   them  out  of  his  fervice  than  helped 
them   in  it :   But  when  God  came  down  among  us 
in  the  perfon  of  a  Redeemer,   religion   was  both 
greater  to  our  minds,  and  fooner  in  them.    L  mani-  jchnxviL 
fefled  unto  them  thy  name,   and  I  haz^e  given  unto    6.  s. 
thern  the  words  that  thou  gavefl  me,  and  they  have 
received  them. 

6.  This  gives  us  the  greateft  affurance  of  our 
happinefs,  becaufe  he  has  carried  his  body  up  with 

him  to  heaven  :  Thither  jefus  our  forerunner  is  for  Heb.vi. 
us  entered.     When,  and  how  did  he  enter  ?  In  the     ^°- 
day  of  his  crucifixion  ?  for  that  day  he  was  with 
the  converted  thief  in  paradife  :  or  as  one  that  took 
pofTeffion  for  himfelf?  No,  but  as  a  Hi^h  Priefi 
for  ever,  with  all  the  materials  of  a  facrifice  about 
him  :  By  his  own  blood  he  entered  into  the  holiefl  of — ix.  n. 
ally  having  obtained  eternal  redemption  for  us.     We 
therefore  the  rather  Icok  for  Chrift  Jefus  the  Lord, 
and  know  that  he  will  change  our  vile  bodies,  be-  phu.  m, 
caufe  he  has  now  fuch  a  glorious  body,  and  is  able    ^^* 
by  a  mighty  power  to  fubdue  all  things  unto  himfelf. 

7.  This  Ihews  the  goodnefs  of  God  our  Saviour 
towards  men.     Herein  has  God  commended  his  /o'z;^' MnJji- 1^. 
towards  us,  in  fending  his  only  begotten  Son  into 

the  world,  that  whoever  believes  in  him  fhotdd  not 
perijhj  but  have  eternal  life.     This  might  well  be 

called 


2o6  Great  is  the  Mystery 

sERM.  14-  called  ^/^^  tidings  of  great  joy  to  all  people,  that  to 

Liike'ii.  io,  US  IS  borii  ill  the  city  of  David  a  Saviour  who  is 

"•         Chrijl  the  Lord.     Let  the  redeemed  of  the  Lord 

fay  fo  ;  let  them  take  a  part  in  the  fongs  of  thofe 
ver.  14.      Angels  who  brought  the  meffage,  and  fay,  Glory 

to  God  in  the  highejl^  on  earth  peace,  and  good  will 

towards  men. 


SERMON  XV. 


<0&:.  26. 
1718. 


IV.  'TPHE  lad  thing  I  am  to  do,  according  to 
JL     the  difpolition  that  we  have  made  of  the 
words,  is  to  fliew  you  how  this  branch  of  the  Chri- 
ftian  religion   anfwers  the  noble  charadler  that  is 
here  given  of  it,  as  a  Myflery  of  Godlinefs.     Under 
this  head  there  are  two  parts, 
i/?,  That  it  is  a  Myftery  ;  and, 
idly.  That  it  is  a  Myftery  of  Godlinefs, 
1  have  already  coniidered  each  of  thefe,  as  they 
belong  to  the  Gofpel  in  general,  and  let  you  fee 
the  importance  of  myfteries  in  our  religion,  that- 
they  are  a  fuitable  objedl  of  faith,  and  indeed  the 
€oi.  ii.  J.   glory  of  any  revelation.     Our  hearts  are  comforted 
in  the  riches  of  the  full  ajfurance  of  underflanding^ 
and  an  acknowledgment  of  the  viyjiery.     You  have 
alfo  heard  how  well  Chriftianity  is  prepared  upon 
this  account  to  form  the  minds  of  men,  to  diredt 
their  choice,  to  help  on  their  duty,  and  enfure  their 
happinefs  ;  and  that  without  a  belief  of  fome  things, 
that  reafon  can  neither  difcover  nor  comprehend, 
it  is  impoffible  that  praftical  holinefs  Ihould  ob- 
I  Tim.  vi.  tain  in  the  world  :  It  is  a  doctrine  according  to  god* 
P'  linefs. 


God  Pianijejl  in  the  Flejh.  207 

Ihiefs.     I  fhall  now  lay  before  you  thofe  Divine  serm.  ts» 
titles  as  they  belong  to  this  particnlar  article  of 
faith,  that  God  was  manifejl  in  the  fiefJjy  and  let 
you  fee  both  that  it  is  a  myllery,^  and  that  it  is  de- 
ligned  to  promote  our  duty  and  confolation, 

I.  I  begin  with  the  firft  of  thefe,  that  it  is  a 
MYSTERY  ;  and  really  there  is  no  need  to  difpute 
it.  The  text  is  literally  true,  that  without  contro- 
verfy  great  is  this  myfiery.  This  is  fo  far  from 
being  a  part  of  the  queltion,  that  it  is  therefore  de- 
nied to  be  a'  truths  becaufe  it  is  a  myjlery.  All  the 
objections  formed  againft  it  are  upon  this  ground  : 
do  but  bring  it  down  to  the  management  of  reafon, 
let  it  be  one  of  thofe  things  that  man's  wifdorri 
teaches,  and  we  fhall  have  no  contradidion  of 
iinners.  But  as  it  is  among  the  deep  things  of  God ^ 
which  none  but  the  Holy  Ghoft  reveals,  it  is  upon 
this  account  that  the  natural  7nan  receives  it  not^^^^^-"^ 
neither  caa  he  know  it,  becaufe  it  is  foolifiinefs  to 
him. 

However,  I  will  lead  you  through  a  few  parti- 
culars that  will  fhew,  how  amazing  this  contrivance 
deferves  to  be  in  the  eyes  of  all  the  Saints.  If 
God  was  manifeft  in  the  flefh,  then  the  following 
oppolitions  between  the  two  natures  were  recon- 
ciled. And  how  could  men  or  Angels  either  ima- 
gine the  way,  or  believe  the  fad,  if  an  all-com- 
prehending Wifdom  had  not  both  contrived  and 
revealed  it  ?  He  that  dwells  in  a  light  to  which 
none  can  approach,  becomes  vijible  to  the  world. 
He  who  had  prepared  his  throne  in  the  heavens, 
lives  among  men.  He  who  is  above  the  derivatioa 
of  any  ht'iu^  from  a  man^  is  made  of  a  woman.  He 
who  is  Lord  of  all,  takes  the  form  of  ^fervant. 
He  who  is  eternally  holy^  appears  in  the  likenefs  of 
finful  flefh.  He  whole  kingdom  rules  over  all,  is  a 
man  oi  forrowsy  and  acquainted  with  grief!  He 
who  is  blejjed  for  ever,  becomes  a  curfe  for  us : 

And 


2o5  Great  is  the  Mystery 

s^M.  15.  And  He  who  is  the  Prince  of  life,  is  obedient  to 
V       the  death  of  the  crofs. 

Thefe  feveral  wonders  are  contained  in  the  ma- 
nifeftation  that  God  made  of  himfelf  in  the  flefh  : 
And  they  are  all  of  that  nature,  that  as  ciVr  reafon 
is  never  able  to  find  them  out,  fo  neither  ought  it 
ever  to  have  taken  them  in,  if  they  had  not  been 
recommended  by  a  Divine  teftimony.  They  are 
every  one  of  them  incredible,  and  to  us  they  ap- 
pear impoflible.  As  none  but  a  God  could  do 
them,  fo  none  but  a  God  can  tcH  them.  It  is  upon 
his  report  alone  that  we  received  them. 

I.  Is  it  not  a  Myftery  that  He  who  dwells  in 
that  light  to  which  none  can  approach,  became  vi- 
iible  to  us  ?  The  former  part  of  this  character  be- 
longs to  Chrift,  as  you  will  fee  by  the  context  to 
the  verfe  out  of  which  1  have  taken  it.     The  A- 

1  Tim.  vi.  poftle  charges  Timothy  to  keep  the  commandment 
14. 15-  -without  [pot,  and  unrehukeable,  unto  the  appearing  of 
our  Lord  Jefus  Chrijl,  who  in  his  times  JJjallJhew 
who  is  the  hlejfcd  and  only  Potentate,  the  King  of 
kings,  and  Lord  of  lords.  There  is  nothing  faid 
of  him  thus  far,  but  what  agrees  to  the  known 
language  of  the  Bible  :  And  he  goes  on  in  a'de- 
fcription  of  the  very  fame  Perfon,  that  He  only  has 
immortality,  dwelling  in  the  light  which  none  can  ap- 
proach unto,  whom  no  man  has  feen,  nor  can  fee  ; 
to  whom  be  glory  aiid  power  everlafling.  Amen, 
It  is  under  this  notion  that  our  Lord  fpeaks  of  the 
Divine  Nature,   as  that  which  is  known  and  feen 

johni.  18.  by  none  but  himfelf;  No  man  has  feen  God  at  any 
time  ;   the  only  begotten  Son,   who  is  in  the  bofom  of 

vi.  46.  the  Father,   he  has  declared  him.     And  again,  Not 

that  any  man  has  feen  the  Father,  fave  he  that  is  of 
God,  he  has  feen  the  Father.    The  fame  inacceffible 

Mat.  xi.     glory  does  he  challenge  to  himfelf,  that  none  knows 
*7-        the  Father  but  the  Son,  and  none  knows  the  Son  but 
the  Father. 

3  Now, 


Vod  manifejl  in  the  Flejh*  209 

Now,  he  was  to  make  the  Divine  Nature  in  fome  serm,  15. 
xefpeds  converfable  with   us.     Hence  we  read  of 
him,  that  he  is  the  image  of  God.     This  defcription  2  Cor.  w. 
is  ellewhere  mote  enlarged,  that  he  is  the  image  of  ^^^  . 
the  invijible  God,   the  Jirfi-born  of  every  creature. 
Thus  the  Apoftle  faith  in  that  text  that  will  ever 
contain  a  fulnefs  of  truth,  when  all  the  pains  that 
men  take  to  rob  and  plunder  it  fhall  prove  in  vain, 
He  is  the  brightnefs  of  his  Father's  glory,  and  the  Hcb.  i.  3. 
exprefs  image  of  his  Perfon.     We  have  the  light  of '^  Cor.  iv. 
the  knowledge  of  the  glory  of  God  in  the  Perfon  of 
Jefus  Chrifl.     This  was  the  delign  of  his  incarna- 
tion, that  God  and  man  fhould  again  be  known  to 
one  another.     Mofes  begs  of  God,  /  befeech  thee  Ex.  xxxiii. 
Jhew  me  thy  glory  ;  and  receives  this  for  an  anfwer,     ^^' 
^hou  canfi  not  fee  my  face  ;  for  no  manjljall  fee  me  ver.  20. 
and  live.     How   different  is  the   anfwer  that  our 
Lord  gives  to  Philip,   who  had  defired  the  fame 
thing,  Shew  us  the   Father y  and  it  fufficeth  us  P  Johnxiv.  t. 
Ghrift  does  not  tell  him  as  it  was  faid  to  Mofes, 
that  he  is  afking  for  a  thing  impolfible.     No,  he 
reprefents  his  own  Perfon,  as  a  more  familiar  pu- 
blication of  the  Divine  Nature  than  the  world  ever 
had  before.     If  ye  had  known  me,  ye  Jhould  have -"-j.^^iq, 
known  my  Father ^    and  from  henceforth  ye  have 
known  hiwy  and  fee  n  him:  He  that  has  feen  me  has 
feen  the  Father  ;  and  how  fayefl  thou  then.  Shew  us 
the  Father  F  Believefl  thou  not  that  I  am  in  the  Fa- 
ther, and  the  Father  in  me  ^  Who  would  ever  ima- 
gine that  we  (hould  fee,   and  with  eyes  look  upon,  j  y^^.^^  j  ^ 
and  that  our  hands  Jhould  handle  the  word  of  lije  I     3. 
For  the  life  was  manifefled,  and  we  have  feen  it, 
and  hear  witnefs  and  Jhew  unto  you,  that  eternal  life 
which  was  with  the  Father,  and  ivas  manifefl  to  us. 

Mofes  tells  the  children  of  Ifrael,  that  there  was 
fomething  in  their  cafe  which  exceeded  all  the  ob- 
fervation  of  the  univerfe  :    AJk  now  of  the  days  Deut.  iv. 
that  are  pafl,  which  were  before  thee,fince  the  day    32. 3> 
that  God  created  man  upon  earthy  and  ajk  frQm  one 

Vol.  L  D  d  fule 


210  Great  is  the  Mystery 

SERM.  ^s-Jide  of  heaven  unto  the  other,  "johether  there  has  been 
any  fuch  tbinj  as  thi?  great  thing  is,  or  has  been 
heard  like  it  ?  Did  ever  people  hear  the  voice  of  God 
fpeaking   out  of  the   midjl  of  the  fire,  as  thou  hafl 
heard,   and  live?     This  he  repeats  to  their  farther 
Deut.  V.  4.  aftonifhm  nt,  '^he  Lord  talked  with  you  face  to  face 
in   the  m'.unt,  out  of  ihe  midji  of  the  fire  :  And  he 
puts  them  in  mind  ot  the  remark  that  themfelves 
ver.  14.      made  upon  this  occalion  :  Te  [aid.  Behold  the  Lord 
our  God  has  Jhevued  us  his  glory  and  his  gieatntfs, 
and  we  have  beard  his  voice  out  of  the  viidfi  of  the 
fire  ;  we  have  feen  this  day  that  God  does  talk  with 
man,  and  he  lives.     But  all  this  does  not  amount 
to  fo  much  as  an  incarnation  ;  that  the  Word  fhould 
be  made  flefh.     It  was  Chrifl who  revealed  him- 
felf  to  the  Jews  of  old  ;  He  was  the  Angel  of  the 
Heb.xi.  26.  Divine   Prefence ;    it   was  the  reproach  of  Chrifi 
which  Mofcs  eftee?ned  above  all  the  treafures  of  Egypt. 
It  was  he  who  appeared  at  Horeb   in  a  flame  of 
fire,  out  of  the  midlt  of  the  bufh  ;    but  then  he 
was  not  to  be  approached  to  :  The  Lord  called 
Exod.  iii.  5.  unto   Mofes,  Draw  not  tiigh  hither,  but  put  off  thy 
Jhoes  from  thy  feet.     As  the  Angel  that  went  be- 
fore them,  he  placed  himfelf  within  a  cloud,  from 
which  they  were  to  keep  their  diilance  :  But  when 
John  i.  14.  the  Word  was  made  flefh,   they  beheld  his  glory. 
And  what  a  wonder  is  it,  that  He  who  would  not 
be  known   any  otherwife  than  in  thefe  imperfedt 
revelations,  fhould  be  maniffi  in  the  fiejh  ! 

2.  Another  thing  myfterious  in  this  docftrine  is, 
that  He  who  has  prepared  his  throne  in  the  heavens 
fhould  dwell  among  men.  The  Word  was  made 
ilelh,  xai  icnYivuciv  IV  TfMv,  and  had  a  tabernacle  a- 
mong  us  \  he  was  not  only  our  brother,  but  our 
neighbour,  rejoicing  in  the  habitable  parts  of  the 
earth.  To  prepare  a  throne  in  the  heavens,  is  the 
glory  of  a  God  :  It  is  one  of  the  higheft  concep- 
Pfai.  cxv.  tions  we  have  of  him,  That  the  heaven,  even  the 
•^'        heaven  of  heavens ^  is  the  Lord^s.  Our  Saviour  takes 

care 


God  manifejl  in  the  Flejh*  2 1 1 

care  to  reprefent  it  as  His  place.     Thus,  when  he  serm.  15, 
fpeaks  of  the   Father  before  the  foLindation  of  the 
world,  he  faith  of  himfelf,  /  was  with  him,  daily  Prov.viii. 
his  delight,   rejoicing  always  before  him.     And  as     3°- 
the   Evangelift   tells   us,   The  Word  was  with  God,  John i.  1,7.. 
and  the  fVord  was  God  ;  the  fame  was  in  the  begin- 
ning with  God,     He   had  his  own  feat  of  govern- 
ment and   glory.     This  he  demands  upon  his  re- 
turn, Glorify  me  with  the  glory  that  I  had  with '^^'••l 

Thee,  before  the  world  was.   The  Son  of  ?nan  afcend vi.  62. 

ed  where  he  was  before.  This  i5  what  he  could 
never  lofe,  and  therefore  fpeaks  of  his  prefence 
and  greatnefs  there  as  a  continued  thing,  an  eter- 
nal enjoyment ;  and  if  it  is  not  to  be  underftood 
of  a  nature  above  what  he  appeared  in,  we  know 
not  how  to  make  fenfe  of  the  words:  No  7nanJ0h.iu.ii. 
has  afcended  up  to  heaven,  but  he  that  came  down 
from  heaven:  His  afcenlion  in  our  nature  was  not 
till  forae  years  after  this ;  but  what  he  adds  in  the 
next  words  brings  its  own  interpretation  along 
with  it,  The  Son  of  man  who  is  /;;  heaven.  Was 
not  this  enough  to  confound  Nicodemus  ?  If  it 
did  not  relate  to  his  Divinity,  the  expreffion  would 
puzzle  us  more  than  the  account  of  the  new  birth 
puzzled  him :  For  a  perfon  who  was  then  with 
him.  ifi  a  little  room,  to  taHc  of  being  zVz  Z'^-ai;^;;, 
might  provoke  him  to  fay  a  fecond  time,  How  carl 
ihefe  things  be  ? 

Now,  what  a  wonder  is   it,  that  He  who  lived 
in  the   high  and  holy  place  that  is  called  Eternity,  iCa.  hw.ii^. 
fhould  coi?ie  in  and  go  out  among  us!  He  migiit  Adsi.  21. 
have  taken  our  nature  in  the  fame  way  that  now  he 
keeps  it,   placed  it  at  once  in  the  city  and  temple 
of  God,  never  let  it  come  lower  than  it  is  at  pre- 
fent.     He  might  have  made  it  from  the  beginning, 
as  it  now   is,  a  glorious  Body.     But  the  aftotiifh-  Phii.iii.ai, 
ment  is,   that  He  Ihould  be  in  the  world  that  was  johni.  x»-. 
made  by  him. 

The 


212  Great  is  the  Mystery 

SERM.  ij.  The  Scripture  has  told  us  with  what  amazement 
the  moft  eminent  perfons  of  two  religions  have  de- 
livered themfelves  upon  this  dodtrine.  The  Hea- 
then could  never  believe  it,  and  therefore  lay  it 
down  as  a  principle  when  they  fpeak  of  their  gods^ 
Dan.ii.  ii.  that  their  dweUing  is  not  iscith  JieJ}}.  And  the  jews 
themfelves,  to  whom  it  was  fo  often  promifed, 
found  it  hard  to  be  conceived.  Solomon  had  a 
Divine  dir^dion  to  build  a  Temple^  and  a^out 
this  he  had  ufed  all  the  pains,  and  coll,  and  care,, 
that  the  world  was  capable  of  fupplying  :  And  yet 
when  he  comes  to-  the  folemnity  of  a  dedication, 
he  can  fcarce  believe  what  he  ought  not  t-o  doubt 
of:  He  flies  back  with  a  recoil  of  wonder,  Will 
God  in  vet y.  deed'  dwell  on  the  earth!  Behold  the 
heaven^  even-  the  heaven  of  heavens  cannot  contain 
Him  ;  how  much  lefs  this  houfe  that  I  have  built  I 

That  which  he  found  it  fo  hard  to  apprehend,. 

becomes  the  report  of  our  Gofpel.  This  is  the  great 

voice  that  we  have  heard  out  of  heaven,  faying, 

RcT.xsi.j.  JSehold  the  taber?incle  of  God  is   with  men^  and  he 

will  dwell  with  thevi,  and  they  Jh all  he  his  people^ 

and  God  himf elf  will  be  with  them^  and  be  their 

Rom.i.  3.   God:   That  Chrift   is  made  of  the  feed  of  David 

Lukeii.  II.  according  to  the  flejlj  :  nay,  that  he  was  born  in  the 

city  of  Davidf  that  there  they  Ihould  find  a  Child. 

ver.  IS.  Well  might  the  fhepherds  fay,  Come,  and  let  us  go 

to  Bethlehem  f  and  fee  this  great  thing  thatiscovie 

to  pafs. 

3.  Another  part  of  the  Myftery  is,  that  He  who 

has  derived  no  being  from  a  man^ouX^  be  born  of 

a  woman.     The  Apoftle  argues  to  the  Athenians, 

A^sKvii.    that  God  needed  not  any  thing,  feeing  that  he  gives' 

^^"         to  us  life  and  breath,  and  all  things.     And  we  have 

Col. i.  17.   an  equal  account  of  Chrilt  Jefus,  that  by  him  all 

Heb.  i.  3.    things  were  fixed,  that  he  upholds  all  things  by  the 

jahii  i.  4.    rword  of  his  power  ;  that  in  him  was  life,  and  that 

life  was  the  light  of  7nen.     So  that  though  he  took 

upon  him  our  nature,  it  was  not  in  fuch  a  defcent 

as 


God  mantfiji  in  the  Flejh,  213 

as  we  have.     God  fpeaks  of  it  as  his  own  ad,  the  serm.  tj. 
thing  that  he  would  diftinguifh  to  the  wonder  of 
all  ages:  Behold  the  Lord  himJeJf  Jl?all  give  yow  a  ifa.vii.  14. 
(ign^  a  Vir gin  Jhall  concei've  and  bear  a  Son,  and  they 
Jbail  call  his  na7ne  1mm ANUEL.     This   our  Saviour 
mentions  as  a  Divine  contrivance;  ^  body  haj}  ^eh.x.  s- 
thou  prepared  me.     And   it   is   amazing  that  his 
title,  as  the  Son  of  God,   is  given  him  upon  this 
account   as  well  as  thofe  that  are  greater.     As  the 
Angel  tells  the  Virgin  Mary,  The  Holy  Ghojl  Jhall  L^J^ei-  Si- 
come  upon  thcCy   and  the  power  of  the  Bighejl  Jhall 
overjijadow  thee  ;  and  therefore  that  holy  thing  that 
if  horn  of  thee  Jhall  he  called  the  Son  of  God. 

It   is  as   hard  for  us  to  conceive  how  he  Ihould 
be  a  man,  according  to  this  account,  as   it  is  how 
he  Ihould  be  a  God.     This  is  as  great  a  difficulty 
in  the  hijtory  of  the  Gofpel,  as  there  can  be  in   its 
dodlrines.     And  therefore  when  it  is  faid,  that  to 
■  us  a  Son  is  born,  to  us  a  Child  is  given,  the   names  Ifa.  ix.  <r 
that    ht   is  called  by   are,   WonderfuU   Counfellor, 
EverlaJling  Father,  and  Mighty  God  ;  and  he  may 
be  called   iVonderfuI,  coniidering  the  manner  how 
.   he  is  born,  end  the  way  in  which  he  is  given.  They 
that  deny  his  Divinity  may,  with  as  much  juftice 
Ho  the  lame  by  his  Humanity,   unlefs  that  expref- 
fion  comes  within  the  reach  o^  their  reafon,  which 
I  own  will  be  ever  aftonifliing  to  mine  :  Now  the  Mat.  i.  it 
birth  of  Jefns  was  on   this  wife  ;  fVhen  as  his  mo- 
ther was  efpoufed  to  Jofeph,  before  they  came  toge^ 
ther,  Jfje  was  found  with  child  of  the  Holy  Ghofi. 
A  phrafe  never  ufed  before,  fince  the  begirming  of 
the  world,    and   never  like  to  be  upon  any  other 
occafion.     If  we  muil  have  no  Myfteries  in  reli- 
gion, let  us  begin  with  razing  out  this.     If  faith 
is  to  receive  no  more  than  uildom  can  explain,  we 
may  fout  up  the  New    leftament  as  foon  as  we 
have   opened  it ;  for  it  will  bi    impoffible  to  get 
over  an  incomprehenlible  faCt  that  lies  ia  the  very 
mouth  of  the  ftory. 

4*  ^^ 


214     ^  Great /V //^^  Mystery 

SERM.  15.  ^^  Jie  who  was  Lord  of  all,  takes  upon  him  the 
form  of  a  fervant :  This  carries  the  wonder  a  little 
deeper.  The  Apoftle  took  care  to  let  Cornelius 
know  this,  and  therefore  wedges  it  in  at  the  begin- 
ning of  his  difcourfe :  As  foon   as   he   had   men- 

A(fisx.  36.  tioned  peace  by  Jefus  Chriji,  he  adds,  He  is  Lord 

Pfai.ciu.  ^  ^11^  This  he  was  originally,  His  kingdom  rules 
overall.     Ihiis   the  wife  men  enquired  after  him, 

Mat.  ii.  a.  Where  is  he  that  is  horn  King  of  the  Jews.     So  the 

Lukei.32,  Angel  foretold  ;  Hejhall  he  great,  andf jail  he  call- 
^^'  ed  the  Son  of  the  Higheft  ;  and  the  Lord  Godjhall 
give  him  the  throne  of  his  father  David,  and  hejhall 
reign  over  the  houfe  of  Jacob  for  ever  ;  and  of  his 
kingdom  there Jhall be  710  end.  And  left  fome  peo- 
ple fhould  think  this  title  The  Son  of  the  Higheft, 
is  not  ground  enough  for  our  adoration,  you  read 
what  Zacharias,  the  father  of  John  the  Baptiil,  faith 

ver.  75.  at  the  circumcifion  of  his  fon  :  Ihou  child  JIj alt  be 
called  the  Prophet  of  the  Highejl ;  for  thoujhalt  go 
before  the  face  of  the  Lord  to  prepare  his  ways. 

Heb.  I.  7,    Yhe  Angels  are  hi>  Spirits,  and  his  Minijlers  are  a 

flame  of  fire  ;  but  to   the  Son  it  is  faid.   Thy  throne 

0  God  is  for  ever  and  ever,  and  a  fceptre  of  righte^ 

oufnefs  is  the  fceptre  of  thy  kingdom.    It  was  reveal- 

Pfai.  xxii.  e^  a  long  while  ago,  that  he  (hould  be  the  Governor 
among  the  nations  ;  that  in  the  days  of  thole  kings 
who  were  to  dwell  after  one  another  in  the  world, 

Dan.  ii.  44.  fjjg  Qq^  qJ  heaven  would  fit  up  a  kingdom  that/Jjould 

— — ix.  25.  not  be  dejlroyed.     He  is  called  Meffiah  the  Prince. 
But  it  was  not  thus  that  he  took  upon   him   our 
nature,  not  with  a  dazzle  or  Ihew  of  this  dignity  ; 

Phil.  ii.  7,  but  being  found  in  fajhion  as  a  man,  he  took  upon 
him  the  form  of  a  fervant.  He  made  himfelf  of  no 
reputation,  ixi^uiTiv  tx'jrov,  he  made  himfelf  vain  and 
empty.  He  came  vv^th  none  of  that  fulnefs  that 
we  fhould  have  expeded,  from  the  mighty  things 

ifa.  Uii.  2.  ^jjat  have  been  faid  of  him.  He  grew  up  as  a  ten- 
der pla?it,  and  a  root  out  of  a  dry  ground.     He  was 

Lukeii SI. fubjed  to  his  parents,  wrought  with  them,  and  is 

therefore 


God  manifeji  in  the  Flefi*  21$ 

therefore  called  the  Carpenter,    He  was  afterwards,  s£Rm.  15. 
by  way  of  fcorn,  afervant  of  rulers,  one  whom  man  5viarkvi.3; 
defpifed  and  nations  abhorred  j  nay,  he  was  among  ifa.xiix.7. 
his  own  difciples  as  one  that  ferves :  The  Son  of  man 
cnme  not  to  be  7jii7iiflered  unto,  but  to  minifler.     He 
had  not  where  to  lay  his  head.     The  people  mini-  ^"'^";f^;5«; 
Jlered  to  him  of  their  fubflance.     Te  know  the  grace  %  Cor.  viii.' 
of  our  Lord  Jefus  Chrifl,  how  that  though  he  was     9- 
rich,  yet  for  your  fakes  he  became  poor,  that  ye  through 
his  poverty  might  be  made  rich. 

5.  He  who  was  eternally  holy,  came  in  the  like-  Rom.  viii. 
nefs  of  fmful flefh.     The  devils  gave  him  this  tefti-     3' 
niony,  /  knoxv  thee  who  thou  art,  the  Holy  One  of 
God.     Thus  the  Father  bare  witnefs  of  him.  This  Mat.iii.17. 
is  my  beloved  Son,  in  whom  I  am  always  well  plea- 
fed.     He  had  no  part  in  the  defilement  of  our  na- 
ture ;  for  though  he  was  in  all  points  tempted  as  Te;<?Heb.iv.  15; 
are,  yet  fin  is  excepted.    And  therefore  it  is  obfer- 
ved,   that  he  was  made fn for  us  who  knew  710 fin.  aCor.v. 
He  did  no  evil,  neither  was  guile  found  in  his  mouth. 
And   yet  he  muft  appear  in  the  likenefs,  the  re- 
femblance,  of  fuch  a  perfon  as  he  was  not:  And  not 
only  be  charged  by  God  with  the  guilt  of  others, 
but  fuppofed  by  men  to  have  a  guilt  of  his  own. 
His  enemies  could  fay  to  the  judge.  If  he  was  not 
an  evil  doer,  we  would  not  have  brought  him  to  thee. 
The  crimes  that  he   was  accufed  of  were  of  the 
blacked   nature.     Firfi,  They  were  angry  that  he 
was  a  Prophet,  in  oppofition  to  this  they  called  him 
a  deceiver :  VVe  know  that  God  fpake  to  Mofes,  as  Mat  xxvH. 
for  this  fellow  we  know  not  from  whence  he  is.    Se-  j^^hnix.i9. 
condly.  They  would   not   own  him  as  a  Priefl:  It 
was  brought  into  his  indidtment  that  he  fiid'     0^- 
flroy  this  temple,  and  I  will  build  it  in  three  days.  It 
was  ftill   more   provoking,   thirdly,  Thnt  he  made 
himfelf  a  King  ;  which  title  they  perverted  with  a 
dov/nright  falfehood,  fa>ing  upon  this  fcore,   that 
he  forbid  to  give  tribute  to  Cefar  :  And  they  pufh- 
ed  this  with  a  confidence  that  fhewed  them  to  be 

impenetrable : 


2i6  Great  is  the  Mystery 

SERM.  IS.  impenetrable  :  If  thou  let  this  man  go,  thou  art  not 

John  xix.  Cefar^s  friend  ;  for  whoeter  makes  hmfeif  a  king  is 
««•  an  enemy  to  Cefar,  But,  fourthly.  The  heavieft 
accufation  of  all,  was  charging  him  with  blalphe- 
my.  For  this  they  Honed  him,  becaufe  that  he  be- 
ing a  man,  made  himfelf  God  ;  that  he  faid,  God 
was  bis  Father,  thereby  making  hiinfelf  equal  with 
God. 

Thus  they  underftood  the  phrafe,  and  he  lets 
them  go  on  in  their  notion  ;  another  expofition  of 
the  word  would  have  been  a  plea  for  the  perfon : 
And  they  infill  upon  it,  We  have  a  law,  and  by  that 
law  he  ought  to  die,  becaufe  he  called  hi?nf elf  the  Son 
of  God.     Is  not  here  a  wonder,  that  the  holy  child 

Heb.  xii.  3.  Jefus  lliould  give  way  to  all  this  reproach,  and  en- 
dure the  contradiction  offinners  agfiinfl  himfelf  I  But 
thus  it  mud  be,  otherwife  how  could  the  Scriptures 
have  been  fulfilled  ? 

i&.  liii.  3.  6.  He  whofe  kingdom  rules  over  all,  is  a  man  of 
forrows,  and  acquainted  with  grief:  Angels  admire 
him,  and  yet  he  is  defpifed  and  rejected  of  men  ; 

joh.  i.  II.  they  hid  their  faces  from  him,  his  own  received  him 
not.  And  fuch  an  ufage  as  this  was  needful,  in  or- 
der to  his  bearing  our  griefs,  and  carrying  our  for- 
rows, that  the  chafllfemcnt  of  our  peace  might  be  iip- 
^n  him,  and  by  his  Jlripes  we  might  be  healed.    Had 

iCor.ii.  8.  the  princes  of  this  world  known  him,  they  zvould 
not  have  crucified  the  Lord  of  glory.  Inftcad  of 
that,  they  would  have  kijfed  the  Son  left  he  fhnuld 

ir».  Hi.  15.  be  angry  :  Kings  would  have  Jhut  their  mouths  at 
him :  The  Jews  would  have  run  to  him,  as  the 

Lukeii.32.  great  hope  of  their  fathers,  and  the  glory  of  Ifrael. 
But  his  lot  was  the  reverfe  to  thefe  honours : 

A«s  iii.  13,  They  denied  him  in  the  prefence  of  Pilate,  when  he 
^^'  was  determined  to  let  him  go  :  They  denied  the  holy 
andjufl  One,  and  defired  a  murderer  to  be  granted  tQ 
them.  His  name  was  grown  fo  fcandalous  among 
them,  that  he  becomes  the  jeft  of  the  multitude, 
who  a  little  before  had  admired  his  miracles,  and 

attended 


God  manifefiin  the  Fkfi*  217 

attended  his  public  entry  into  Jerufalem;  They  serm-  is- 
bantered  all  his  offices  ;  his  prophetical,  by  throw- 
ing a  cloth  over  his  face,  and  then  ftriking  him 
with  fcorn,  Prophecy,  0  Chrift,  who  it  is  thatfrnote 
thee;  his  kingly  office,  by  platting  a  crown  of 
thorns,  putting  it  on  his  head,  and  bowing  the  knee 
before  him,  nay,  by  infcribing  in  the  capital  letters 
of  three  languages  upon  his  crofs,  This  is  Jefus  of 
'Nazareth,  King  of  the  Jews  ;  and  his  prieftly  of- 
fice is  fo  much  their  contempt,  that  they  think  it 
expedient  that  he  Jhould  die  for  the  people  ;  not  in 
the  fenfe  that  he  defigned,  but  only  as  a  political 
facrifice.  The  very  thieves  that  were  crucified 
with  him  cafl  the  fame  in  his  teeth  :  He  faved  others^ 
let  him  fave  himfef.  Now,  he  had  as  much  the 
difpofal  of  his  reputation,  as  he  had  of  his  life.  As 
no  man  could  take  that  away,  but  he  had  power  to  J^^^^^-"^^- 
lay  it  down,  and  power  to  take  it  again,  fo  he  could 
as  eafily  have  broke  his  way  through- the  cloud, 
and  caufed  light  to  (hine  out  of  darknefs.  Inftead 
of  making  himfelf  of  no  reputation,  he  could  have 
.put  on  the  other  charaders,  as  one  fairer  than  the  ?f.  xiv.  3. 
fons  of  men,  the  chief efl  among  ten  thoufand,  alto-  ^"^^  J^_ 
gether  lovely,  and  the  defire  of  all  nations.  Hag.  ii.  7, 

Now  and  then  he  fcattered  a  little  of  his  glory 
among  the  rebellious,  by  which  he  took  off  the  rug- 
ged furface  that  the  priefts  had  laid  on.     The  fol- 
diers  went  to  take  him,  but   inftead  of  returning 
with  him  as  their  captive,  they  confefs  then-:felves 
to  be  his  :   Never  man  fpake  like  this  man.     As  he  John  vii. 
fat  in  a  fynagogue  at  Galilee,  the  eyes  of  the  whole     '^'' 
alTembly  were  fixed  upon  him,  wondring  at  thegra-  Lukeiv. 
cious  words  that  proceeded  out  of  bis  mouth.     This 
account  does  not  fuppofe  them  converts,  but  only 
that  their  better  paffions  were  touched  and  fet  a 
boiling.    His  brethren  were  amazed,  that  when  he 
had  fo  much  reputation  within  reach,  he  had  fo 
little  in  pofTeffion -.  Depart  hence,  and  go  into  fu-  johnvH.  5, 
dea,  that  thy  difciples  may  fee  the  works  that  thou    4- 

Vol.  I  Ee  doejl : 


2i8  Great  is  the  Mystery 

JE^-  ^5^-  doeji  :  for  there  is  no  man  that  does  any  thing  in  Je- 
cretj  arid  he  himfelf feeks  to  be  known  openly:  if 
thou  do  thefe  things,  JJjew  thyfeJf  to  the  world.  But 
this  projed,  inllead  of  flowing  from  their  faith, 
was  an  argument  of  their  unbelief,  as  the  hiftorian 
tells  us,  for  neither  did  his  brethren  believe  on  hintf 
And  when  he  went  up,  it  was  not  openly^  but  as  it 
were  in  fecret.  What  a  Myftery  is  this,  that  He 
who  could  have  commanded  the  kingdoms  of  this 
world,  and  the  glory  of  them,  without  bowiqg  to 
Satan,  lhouldj^/2j  no  faith  in  the  earth  I 

7.  It  is  another  Myftery, .  that  He  who  is  blejfed 
for  ever,  fi^iould  become  a  curfe  for  his  people, 
Thefe  are  each  of  them  the  language  of  Scripture, 
unimproved  and  undifguifed.  The  Apoftle  diilin* 
guiihes  between  the  nature  that  he  appeared  in, 
and  that  which  was  principal  and  antecedent.    He 

Rom.  is.  5.  faith,  that  of  the  Jews  as  concerning  the  flejh,  Chrifi 
came  ;  and  therefore  he  mufl  be  confidered  fome 
way  or  other  as  abftradfed  from  this  flefn,  as  he  is 
in  himfelf,  and  that  is  God  over  all,  blejfed  for  ever. 
Of  him  we  read,  that  he  is  made  under  the  law  ; 
and  what  is  that?  The  fame  Apoftle  has  laid  down 
this  maxim  u'ithout  any  exception,  that  as  many  as 

Gal.  iii.  10.  are  under  the  law,  are  under  the  curfe  ;  and  thus 
Chrifi  was  made  a  curfe  for  us.  And  left  you  fliould 
have  any  doubt  about  this,  he  fliews  us,  that  he  ber 
came  fo  in  a  ceremonial  or  a  judicial  fenfe,  in  the 
language  of  that  law  that  was  peculiar  to  the  Jews, 
among  whom  God  had  faid,  Curfed  is  every  one 
that  hangs  on  a  tree. 

He  who  was  daily  God's  delight,  comes  to  be 

Ifa.  Uii.  6.  ijjg  abhorrence  :  The  Lord  laid  on  him  the  iniquity 
of  us  all :  It  pleafed  the  Father  to  hruife  him,  and 
put  him  to  grief :  Not  for  any  vilenefs  in  his  perfon, 

I  Pet.  Ui.     or  any  provocation  in  his  behaviour,  but  he  fi'ffered 

^^'         the  jufl  for  the  unjufl^  that  be  might  bring  us  to  God, 

For  the  tranfgreffion  of  my  people  he  was  flricken, 

Rom.  iii,     Qq(J  f^j.  jjjj^  forth  to  be  a  propitiation  for  our  fins 
^'  3  through 


God  manifejl  in  the  Flefi,  219 

through  faith  in  his  blood:   And  what  a  Myftery  serm.  15. 
is  this,  that  the   chajlifement  of  our  peace  JhouJd 
he  Upon  him  !  The  Jews  cried  out,   How  can  this  h^^'^'^-h'^' 
man  give  us  his  fiejh  to  eat  ?    It  is  as  ftrange  that 
it  fhould  be  a  facrifice,  as  that  it  Ihould  be  an  en- 
tertainment, and  yet  without  this  there  could  be 
no  remiflion.     Christ  isjas  offered  to  hear  the  fins  Heb.ij;.23, 
of  many :  He  has  appeared  in  thefe  laft  days  to  put 
away  Jin  by  the  facrifice  of  himfelf. 

You  know,  this  is  fo  much  a  Myftery,  that  the 
rage  which  men  diredl  againft  the  Divinity  of  our 
Lord,  ufualiy  falls  as  heavy  upon  the  fatisfa6lion 
that  he  has  made.  As  if  people  were  refolved  to 
go  through  the  whole  roll  of  thofe  dreadful  cha- 
racters;  that  as  they  have  trodden  under  foot  2f/??<?  Heb.  x.  7,^. 
Son  of  God,  i.  e,  in  his  perfon  ;  fo  they  will  count 
the  blood  of  the  covenant  an  unholy  or  common  thing, 
and  do  defpite  to  the  Spirit  of  grace.  But  take  a- 
way  the  Divinity  of  our  Saviour,  and  we  are  left 
to  feek  in  our  reverence  :  Take  away  his  atone- 
ment, and  we  are  ilruck  off  from  our  only  hope. 
If  he  does  not  live  for  ever,  we  have  no  Advocate  r 
And  if  he  did  not  die  for  us,  we  have  no  pica.  It 
is  from  the  crofs,  and  the  facrifice  upon  it,  that  we 
fill  our  mouths  with  arguments.  We  hdve  holdnefs  to  jobxxui.4, 
enter  itito  the  holiefi  of  all  by  the  blood  of  Jefus,  by  Heb.x.  ly, 
a  new  and  living  way  that  he  has  confecrated  for  us 
through  the  vail,  that  is  to  fay ,  his  flejh. 

8.  It  is  another  part  of  this  Mytlery,  that  the 
Prince  of  life  Ihould  be  obedient  to  the  death  of  the 
crofs.  Any  other  way  of  fuffering  had  been  more 
honourable  ;  but  it  is  mentioned  as  an  extreme  of 
duty,  the  fartheft  point  to  which  it  could  go,  that 
he  became  obedient  unto  death,  even  the  death  of  the 
crofs.  The  Apoftle  does  not  forget  this  aggrava- 
tion of  his  enemies  malice,  The  God  of  our  fathers  Aftsv.  36, 
raifed  up  Jefus,  whom  ye  flew  and  hanged  on  a  tree. 
And  it  is  brought  in  as  an  evidence  how  powerful 
a  joy  was  fet  before  him,  that  he  endured  the  crofs,  Heb.xii.  ?~ 

and 


220  'The  Myjlery  of  Godliness, 

and  dejpifed  thejhame  :  and  a  fliame  it  was  in  the 
language  of  their  law,  for  he  that  is  handed  is  ac- 
curfed  of  God.  Behold  and  wonder  I  Might  He  not 
fay  as  the  church  does,  See^  0  Lord,  and  confidery 
for  I  am  become  vile  !  The  Apoftle,  who  had  ufed 
it  as  an  argument  againft  the  Jews,  keeps  to  the 
I  Pet.  ii.  24.  fame  remark  :  His  ownfelf  hare  our  fins  in  his  own 
body  on  the  tree.-^k\[  thele  Myfleries  are  compre- 
hended in  God's  being  maniteft  in  the  flelh. 


aSs^^ 


155  %^  >^  fas' w  ^^  «3y  w  ^ 


n-,'  SERMON   XVI. 


II.  ^  I  'HIS  is  a  Myflery  of  Godliness,  and  has « 
X  happy  influence  upon  all  pradlical  reli- 
gion. People  are  the  better  for  believing  it.  Un- 
der  this  head  I  would  defire  your  attention  to  the 
following  particulars :  That  this  dodtrine  is  a  great 
argument  for  our  duty  to  God  ;  it  declares  the 
value  we  have  for  his  revelation  ;  it  i&  the  chief 
ground  of  our  hope  ;  it  is  apparently  the  concern 
of  good  men  ;  there  are  no  practical  inconvenien- 
ces attending  it ;  and  all  mull  own,  it  is  a  thing 
very  deiirable,  and  to  be  willied  for. 

i.  This  dodlrine   is  a  great  argument  of  our 
duty  to  God,     Though  he  pleads  for  worfhip  from 
Pf.  xcv.  6,  the  title  of  Creator,    we  bow  down    before   the 
7'  .        Lord  our  Maker,  becaiife  we  are  the  work  of  his 
hand,   and  the  Jkeep  of  his  pafiure  ;  yet  the  more 
I  Cor,  vi.    moving  perfualion  is,  that  we  are  not  our  own,  but 
19. 20,    bought  ipith  a  price,  and  therefore  Jhould  glorify 
God  in   our  bodies  and  fpirits,  which  are  God^s, 
Hcb.ix.14.  The  blood  of  Chrift,  who  through  the  eternal  Spi- 
rit offered  himfelf  without  fpot  to  God,,  pall purgs 

our 


Cod  manlfejl  in  the  Fkjh.  221 

our  confcieiice  from  dead  works,  to  ferve  the  Ihinj?  ^^^'^^-  '^: 
God.     The  dignity  of  that  Peribn  who  was  mani- 
feft  in  the  fleili,  gives  a  value  to  all  his  commands  : 
His  name  is  as  ointment  poured  forth  y  ami  therefore  Cznt.i.'*,, 
do  the  upright  love  him.     This  love  of  Chrifi  con-  ^  cor.  v. 
flrains  us,  ffuvf'x"  ^^afj  we  are  drawn  to  it,  and  by     ^4- 
it,  as  with  a  compullive  power. 

The  light  of  nature  gives  only  a  company  of 
cold  and  heartlefs  admonitions  :   It  makes  difcove- 
ries,  but  it  makes  no  impreffions.     But  the  grace  of 
Cjod,  the  doarine  that  he  has  publiflied,  and  by 
which  he  is  revealed  as  a  God,   teaches  to  deny  un-  Tit.ii.ii, 
godlinefs  and  worldly  hifts,  and  to  live  fob  erly,  righte- 
oujly,   and  godly  in  this  prefent  evil  world.     It  has 
been  indeed  an  old  objedion  againft  Chriftianity,, 
that  by  fetting  forth   one  to  be  a  propitiation  for 
our  fins,   it  took  off  the  care  of  men  about  their 
own  duty.     This  is  what  the  Papifts  revived  at  the 
time  of  the  Reformation,  That  throwing  away  of 
merit  was  the  impairing  of  religion  :  But  that  pre- 
tence had  a  fort  of  univerfal  anfvver,  not  only  from 
the  learning  of  minifters,  but  from  the  lives  of 
people  ;  their  humility,  their  zeal,  their  abounding 
in  the  work  of  the  Lord,  has  rolled  away  the  re- 
proach, and  been  a  vifible  argument,  that  the  doc- 
trine of  free  grace  is  a  doEirine  of  Godlinefs. 

1.  The  belief  of  God's  being  manifeft  in  the 
flefli,  is  raifed  upon  our  value  for  the  revelation  he 
has  given  us ;  and  denying  it,  carries  the  moll  dan- 
gerous conclufion  againft  the  beft  difpenfation  that 
ever  a  people  were  \inder  :  He  that  believes  not  the  i  John  v. 
record  that  God  has  given  of  bis  Son,  makes  God 
a  liar.  We  take  it  for  granted,  that  the  moft  hea- 
venly rules  of  worfhip  are  contained  in  the  Bible  ; 
that  this  is  given  by  infpiration  of  God,  as  he  deli- 
vered it  by  thofe  holy  men  who  were  moved  by  the 
Holy  Ghojl. 

Now,  it  is  only  upon  the  credit  of  this  book, 
that  we  receive  the  things  that  man's  wifdom  teaches  i  Cor.  ii. 

not.    '^' 


222  'The  Myjlery  of  Godliness, 

SERM.  i6. 720/.  Had  all  the  writings  in  the  world  told  us^ 
^  that  the  Divine  Nature  would  unite  itfelf  with  the 
human,  the  imagination  mud  have  been  wild  and 
daring  :  It  is  a  thing  that  we  could  not  receive, 
but  upon  the  witnefs  of  God  himfelf :  And  the 
only  reafon  upon  which  we  own  it  is,  becaufe  He 
has  faid  it  in  whom  there  is  no  darknefs  at  all. 
We  fpeak  wifdom  among  thevi  that  are  perfed  ; 
howbeit,  not  the  wifdom  of  this  world,  nor  of  the 
princes  of  this  world  that  come  to  nought :  But  we 
fpeak  the  wifdom  of  God  in  a  myflery^  even  the  wif- 
dom which  God  ordained  before  the  world  unto  our 
glory. 

We  find  by  experience,  that  the  denial  of  this 

iTim.  iii.  dodriue  does  eat  as  a  canker :  Evil  men  and  fe~ 
»3-  ducers  wax  wo^fe  and  worfe.  From  doubting  a- 
bout  one  particular  article,  they  go  on  to  deny  all 
myfteries  in  general :  The  natural  man  receives  not 
the  things  of  the  Spirit  of  God,  for  they  are  foolijb- 
nefs  to  him,  neither  can  he  know  them.  The  ground 
of  doing  this,  is  the  mighty  opinion  we  have  of 
human  reafon,  as  if  nothing  Ihould  be  admitted 
that  does  not  bow  to  that.  And  it  is  impoflible  to 
indulge  that  notion  without  bearing  very  hard  upon 
the  revelation  that  God  has  given  :  for  if  reafon 
is  the  fupreme  judge,  a  revelation  is  needlefs ; 
people  may  do  without  it.  And  thus  revelation 
rauft  be  degraded,  and  brought  down  to  fomething 
beneath  itfelf.  If  God  at  any  time  reveals  himfelf, 
it  mud  be  about  thofe  matters  that  we  coidd  not 
otherwife  have  known  :  For  if  reafon  could  have 
difcovered  them,  there  had  been  no  need  of  this 
new  light. 

Now,  if  that  is  laid  down  beforehand,  that  we 
v^ill  receive  nothing  even  from  God  himfelf,  but 
what  we  can  comprehend,  it  fuperfedes  all  the 
bufinefs  and  defign  of  a  revelation :  It  is  decla- 
ring againft  it.  If  the  dodrines  of  the  Bible  are 
to  be  valued  by  their  confiftence  with  the  light  of 

nature. 


God  manifejl  in  the  FleJJj,  223 

nature, .  they  might  all  have  been  fpared :    The  serm.  ig> 
Holy  Ghoil  had  no  need  to  raife  up  Prophets,  and        " 
inipire  Apoftles ;   becaafe   they  tell  us  no  more 
th^n  wl^at  we  either  could  have  known  without 
them,  or  if  we  could  not,  they  are  for  that  reafon 
to  be  rejected  ',  and   indeed  this  confequence  that 
I  am   fpeaking  of,  is  no  more  than  what  people 
make  hafte  mto.     The  very  notion  of  a  book  from 
God  runs  low  ;  and  when  once  you  have  got  into 
a  contempt  of  that,   farewell   religion  :    For  you 
muft  then  conclude,  that  God  has  given  us  no  rules 
about  the  way  of  our  approach  to  him,  but  that 
he   continues   to  Juffer  all  nations  to  go  on  in  their  Aflsxiv. 
own  ways.  ^  ' 

If  there  is  719,, revelation,  there  can  be  no  me- 
thod of  worfliip,  but  what  every  one's  fancy  leads 
him  to ;  and  if  there  is  no  worfhip,  we  fhall  live 
as  without  a  God  in  the  world.     Thus  do  the 
principles  of  natural  religion   unravel,   when  men 
have  wounded  that  which  is  revealed  :    They  know 
not  where  to  ftop  :  Thefe profane  and  vain  babblings  2  Tim.  u. 
increafe  unto  more  ungodlinefs.     Our  faith   in  this     ^^' 
dodrine,  that  God  was  manifeft  in  the  flefli,  takes 
into  it  the  whole  fcheme  of  duty.     We  believe  it, 
becaufe  it  is  the   word  of  a  God  who  cannot  lie ; 
and  in   that  we  go  upon  this  opinion,  that  he  has 
given  us  a  perfed  rule,  a  complete  edition  of  his 
mind  and  will,  and  has  brought  in  the  better  hope  Heb.  viL 
by  which  we  now  draw  nigh  unto  him.  ^^' 

3.  This  dodrine  is  the  chief  ground  of  our  hope, 
and  without  that  I  am  fure  there  can  be  no  reli- 
gion :  He  that  comes  unto  God,  mujl  believe  that  he xi.  6. 

is,  and  that  he  is  a  rewarder  of  them  that  diligently 
feek  him.  The  devils,  and  they  that  dwell  with 
them  in  the  chains  of  darknefs,  know  the  former 
of  thefe  :  They  believe,  there  is  one  God  :  They  jam.  ii.  19. 
believe  it,  and  tremble  ;  but  their  eyes  are  Ihut  from 
all  hope  of  an  acceptance  with  him.  They  have 
no  expedation  to  pleafe  him  with  the  gloomy  ho- 
mage 


224  ^he  Myjlery  of  Godliness, 

SERM.  10.  jYjagc  of  that  world  :  It  is  defpair  that  keeps  them 
filent  from  his  praife,  and  make  them  rebellious  in 

Col-  i-  5-     e<^er7  thought  about  him  :  But  the  hope  that  is  laid 

I  johniii.    tip  f Or  US  in  heaveti  brings  forth  fruit.     He  that  has 
^'     _     this  hope  in  him,  purifies  himfelf  even  as  He  is  pure^ 

s  Cor.  XV.  That  which  makes  w^fledfafi,  unmoveable,  and  al- 
^  '  -ways  abounding  in  the  work  of  the  Lord,  is  becaufe 
we  knoiv  our  labour  Jh all  not  he  in  vain  in  the  Lord, 
Chriftianity  fets  our  practice  in  another  light 
than  any  thing  elfe  can  do.  When  a  Heathen  has 
done  his  utmoft,  how  can  he  tell  whether  God  will 
accept  him  or  no  ?  He  muft  know,  that  the  beft 
of  his  adions  are  no  more  than  duty  :  They  make 
no  atonement  for  fin.  He  fees  God  is  juft  in  the 
retributions  of  his  providence,  and  what  ground  is 
there  to  fuppofe  he  will  not  be  fo  in  the  world  of 
fpirits  .-^    And  if  that  lliould  happen,  where  muft 

Pf.  cxiui.  2.  2^  man  of  the  brighteil  character  appear  }    In  his 
fight  Jhall  no  flejh  living  be  juflified.     They  knew  • 
that  mere  duty  procured  no  pardon,  and  therefore 
ran  to  facrifices  as  th&ir  refuge.     And  the  more  a 
man's  confcience  was  awakened,  the  greater  bar- 

Mic.  v..  7.  i^arities  did  he  ufe  to  make  it  eafy,  giving  his  firfl- 
horn  for  his  tranjgrejjion,  the  fruit  of  his  body  for 
the  fin  of  his  foiiL  Chriftianity  is  the  only  religion 
that  tells  us  what  is  become  of  our  fins,  that  they 
are  laid  on  him  who  knew  no  fin.  Without  this 
there  could  be  no  hope  ;  and  it  is  that  which  oils 
Cant.vi.  12.  the  wheels,  and  makes  us  like  the  chariots  of  a  will- 
ing people. 

4.  This  dod:rine  is  apparently  the  concern  of 
good  men,  fuch  as  work  out  their  own  falvation 
•with  fear  a?id  trembling.  I  do  not  fpeak  now  of 
the  concern  that  the  learned  part  of  the  world  will 
maintain,  for  the  opinions  they  have  read,  ftudied, 
and  profefied  ;  but  it  is  of  more  weight  with  mc, 
what  the.  humble  Chriftian  faith,  whofe  religion 
runs  all  into  pradice,  who  feels  what  he  thinks, 
and  does  what  he  feels.     When  fuch  a  one  comes 

to 


God  manijeji  in  the  Tlejh^  22-5 

;toGod  by  Jefus  Chrifl,  who  is  the  way,  the  truth  serm.  i<j. 
and  the  life,  he  ufes  to  refrelh  his  foul  with  this 
■dodlrine,  That  the  Mediator  between  God  and  man  is 
equal  to  both  parties :  That  as  he  thought  it  no 
.  Ihame  to  be  equal  with  man,  he  thought  it  no 
robbery  to  be  equal  with  God  :  That  he  is  the  days-  job  ix.  53. 
man  between  us,  who  lays  his  hand  upon  us  both, 
which  is  an  clOl  of  umpirage,  and  can  never  be 
done  by  an  inferior. 

If  I  tell  the  ferious  Chriflian,  that  his  Saviour 
is  lefs  than  the  Father  ;  nay,  that  he  is  lower  than  Heb.  u.  9, 
the  Angels,  he  rejoices  in  it,  and  knows  this  was  for 
the  fuffering  of  death.  But  fhould  I  go  on  and  tell 
him,  that  he  is  not  God,  that  he  is  in  no  refpe(3; 
equal  to  the  jullice  which  we  have  offended,  the 
holinefs  which  we  have  diflionoured,  and  the  mercy 
to  which  w^e  muft  be  reconciled,  the  man  is  thun- 
der-fti:uck  ;  not  fo  much  becaufe  he  has  thought 
wrong  for  a  great  while,  but  becaufe  he  knows  not 
how  to  direct  his  faith,  or  which  way  to  turn  his 
hope.  He  is  unhinged  for  practice.  The  que- 
liion  is  not,   *  What  have  I   been  thinking,   but 

*  what  have  I  been  doing  all  this  while  ?  1  have 

*  worfhipped  him  who  is  not  infinite  ;  I   have  de- 

*  pended  on  him  who  is  not  omnipotent.;  I  have 

*  run  to  an  everlafling  righteoufnefs  which  never 

*  had  an  everlafling   author  :    My  foul  has  been 

*  drawn  off  from  the  only  living  and  true  God, 

*  and  has  placed  its  confidence  in  him  who  is  no 

*  more  than  a  creature.'  The  horror  of  fuch  an 
argument  will  be  equal  to  the  concern  that  a  per- 
fon  has  about  his  foul :  The  more  he  is  in  earned 
for  falvation,  the  more  will  he  be  terrified  to  have 
any  doubts  about  the  Divine  perfedions  of  that 
only  Name  that  is  given  under  heaven  among  men. 

But,  on  the  other  hand,  people  who  heed  no 
worfhip,  who  find  their  pleafure  on  God^s  holy  day, 
who  take  his  name  in  vain,  are  watching  over  the 
controverfy,  as  an  eagle  over  a  carcafs ;  thefe  long 

Vol.  I.  Ff  to 


226  l^'he  Myjlery  of  Godliness, 

SERM.  i^.  ^-Q  j^ave  the  foundations  dejlroyed^  th'at  there  may  be 
Pf.  xi.  3.  no  difference,  both  in  time  and  eternity,  between 
the  righteous  and  the  wicked  ;  hi?n  that  /wears ^ 
and  him  that  fears  an  oath.  Men  are  pleafed  to 
lee  a  text  in  danger  of  lofing  either  its  reputation 
or  its  meaning  by  a  criticifm  ;  not  for  a  love  of 
the  truth,  but  to  gratify  their  contempt  of  the 
whole  Bible.  They  will  quarrel  with  the  Myile- 
ries  of  the  Gofpel,  that  they  may  be  ealy  under 
the  breaches  of  the  law. 

It  is  plain,  that  the  arguments  againll  the  Divi- 
nity of  Chriit  are  admired  in  a  way  that  fome  of 
the  authors,  I  hope,  never  defigned  they  fliould 
be.  They  have  this  vifible  effedt,  to  make  the  heart 
of  the  righteous  fad y  to  ftrike  off  the  believer  from 
his  main  hope,  and  to  flrengthen  the  hands  of  the 
uncked,  to  encourage  the  breaking  of  God's  Sab- 
baths, the  ridiculing  of  his  ordinances,  the  profa- 
ning of  his  name,  and  the  negled:  of  his  worfhip. 
It  is  eafy  to  Tee  to  which  fide  of  the  queffion  the 
fwearer  and  the  drunkard  do  incline,  and  how  the 
religion  that  is  pure  and  undefiled  before  Gcd  and 
our  Father  will  determine.  We  may  foon  know 
what  the  Spirit  of  grace,  u^ho  mortifies  the  deeds 
of  the  bpdy  v.ithin  us,  will  perfuad.e  us  to  believe  : 
John  vii.  jj-  ^jjy  man  does  the  will  of  God,  he  fhall  know  the 
^^'  dodlrine.  If  that  is  a  rule,  we  fliali  be  able  to  tell 
how  the  caufe  will  iffue.  You  may  ealily  perceive 
which  is  the  opinion  that  leads  on  prayer,  and  a 
ferious  hearing  of  the  word  ;  what  is  the  devout 
notion,  the  dodrine  that  brings  us  into  the  prefence 
of  God,  and  what  puts  the  faith  of  a  Chriflian 
more  upon  a  certainty. 

In  one  way  of  talking,  a  good  man  knows  not 
what  he  is  doing  ;  he  comes  to  a  God,  and  no 
God ;  he  is  in  a  mifgiving  way  of  adoration  ;  he 
does  worfnip,  and  yet  he  does  not :  The  Scripture 
has  called  it  worfhip,  but  he  dafhes  it  with  a  di- 
IVmclion :  He  talks  of  a  Being  who  is  eternal,  and 

yet 


God  .manijcjl  in  the  Fkjh,  227 

yet  had  a  beginning;  of  one  that  is  equal  with  ser^i^ 
the  Father,  and  yet  not  felf-exijicnt ;  cf  an  infinite 
majefty  derived  fro.n  another,  to  whom  \v<t  nfuit 
be  infinitely  unequal  ;  for  there  is  no  mediaiTi  be- 
tween a  God  and  a  creature.  He  that  is  made, 
cannot  be  God,  but  muft  be  one  of  us ;  and  though 
he  has,  a  greater  glory  than  our  nature,  yet  it  mull 
be  infinitely  lower  than  tlie  Divine.  Into  fuch  a 
hovering  uncertain  way  wilt  this  opin.ix)h  throw 
us;  and  thofe  fluctuating  thoughts  will  confound 
our  prayer  as  much  as  our  meditation  ;  We  fhail 
be  divided  in  ourfelves,  afraid  that  faith  ill ou Id 
give  a  Mediator  too  little  glory,  which  may  be 
ruinous  to  us,  or  give  him  too  much,  which  may 
be  idolatry  in  the  fight  of  God. 

Upon  this  you  will  find  that  men  come  to  re- 
Jlrain  prayer ;  it  is  a  notion  that  takes  theai  off 
their  knees  :  If  they  are  carelefs,  they  will  not 
pray,  and  if  they  are  thoughtful,  thGy.darj^  Twt  ; 
for  rhefe  nice  turns  of  language  of  a  God  by  crea- 
tion, or  by  office,  or  by  eternal  emanations,  are 
what  we  can  better  pafo  upon  the  world,  than  upon 
our  own  confcience.  When  we  come  to  worfhip, 
we  muft  know  in  wbo?n  we  have  believed.  Thefe 
hard  words  may  do  to  talk  with,  but  they  will  not 
do  to  pray  with.  The  terms  of  our  new  .dodrine 
are  no  more  in  the  Bible  than  thofe  of  the  old 
creeds,  and  will  not  found  very  well  in  prayer. 

5.  There  is  no  pradical  inconvenience  in  be- 
lieving that  God  was  manifeft  in  the  flefh  ;  it  does 
no  harm  to  our  ferioufnefs  in  any  one  article  of 
piety  or  comfort  ;  it  does  not  alienate  a  man.  from 
the  life  of  God,  or  make  him  for  fake  thofe  q/feui- 
blies.  that  fliould  be  continued  becaufe  of  a  day 
that  is  approaching  :  there  is  nothing  irreligious 
to  be  coricluded  from  it.  If  any  one  faith,  that 
this  is  believing  what  is  unaccountable  to  humao 
reaibn,  the  Chrif^ian  confefies  it,  and  at  leait  does 
as  much  good  with  a  my  fiery  in  his  head,  as  ano- 
ther 


32.8  T/je  Myjiery  of  Godliness^ 

5ERM.  i^.  ^jiej.  ^Qgs  without  one.  If  it  is  argued,  that  he 
worfliips  three  Gods,  he  denies  it  both  in  language 
and  in  fad. 

He  avows  every  confequence  that  men  pretend 
to  plead  for  by  their  other  fchemes  ;  as  the  unity 
of  the  Divine  Nature,  the  firaplicity  and  fupre- 
macy  of  God.  Thefe  dodrines  are  facred  to  him, 
and  he  profefles  nothing  which  he  will  allow  to 
be  inconfiftent  with  them.  If  men  are  plsafed  to 
call  thefe  contradidions,  we  cannot  help  it.  It  is 
owned  that  we  never  could,,  and  never  ought  to. 
have  believed  them,-  had  they  not  been  given  us 
in  Scripture  ;.  and  therefore,  if  there  is  any  over- 
doing in  this  cafe,  it  is  only  in  the  profound  de- 
ference that  we  pay  to  the  wifdom  and  truth  o£ 
God,  That  we  will  receive  what  reafon  cannot 
comprehend,  becaufe  he  has  told  us  fo.     Now,   it 

\^  is  plain,   this  does  no  harm  ;  it  feeds  duty  in  our 

lives,  it  infpires  hope  at  our  death.  It  is  a  doc- 
trine that  makes  us  live  with  devotion,  and  die 

.,.  with  comfort. 

6.  It  is  certainly  a  thing  very  deiirable,  and  to- 
be  wilhed  for,  that  He  who  was  manifeft  in  the 
flefti  fhould  be  God.  Dr  Clark  purfues  this  argu- 
ment againft  the  Atheifts,  in  his  Sermons  at  Mr 
Boyle's  Ledure.  '  They  mud  of  neceffity  own,* 
faith   he,   *  that  fuppofing  it  cannot  be  proved  to 

<  be  true,  that  at  leatl  it  is  a  thing  very  deiirable,. 

<  and  which  any  wife  man  would  wifli  to  be  true, 

*  for  the  great  benefit  and  happinefs  of  man,  that 

*  there  was  a  God,  an  intelligent,  and  wife,  a  juft 

*  and  good  Being,  to  govern  the  world.'  And 
when  he  has  drawn  out  this  reafoning  the  length  of 
three  pages,,  he  Ihuts  it  up  in  thefe  words :  '  Since 

*  they  are  unavoidably  obliged  to  confefs  that  it  is 
^  a  thing   very   deiirable  there  fhould   be  a  God, 

*  they  muft  of  neceffity  be  very  willing,  nay   de- 

*  lire  it  above  all  things,  to  be  convinced  that  their 
'  prefent  opinion  is  an  error.'     What  he  pleads. 

for 


God  manifejl  in  the  Flejh,  229 

for  the  great  principle  of  natural  religion,  we  may  serm.  I'fe 
bring  over  to  the  cafe  of  revelation.  It  is  certain, 
that  if  he  who  came  down  among  us  is  a  Godj, 
our  raiva.tion  is  abundantly  better  than  if  he  ij 
not  •,  becaufe,  from  hence  we  have  a  nobler  in-. 
iiance  of  his  love-,  a  greater  proof  of  the  ilitisfac- 
tion  he  made,  and  a  furer  ground  for  our  depend-, 
ence  upon  him. 

(i.)  It  will  be  eafily  owned,  that  for  a  God  to  be 
maniteft  in  the  flelli,  is  infinitely  more  kind  and 
condefcending  than  for  the  highelt  creature  that 
ever  was  formed.  For  him  to  come  into  the  worlds 
of  whom  it  is  faid,  that  the  world  was  made  hy- 
him,  gives  a  greater  luftre  to  the  defign,  than  if 
as  many  Angels  had  come  down  upon  earth,  as 
there  are  faints  that  go  up  to  heaven  ;  for  ftill  all 
this  while,  it  had  been  only  one  creature  dying 
for  another.  We  take  our  eftimate  of  that  love 
that  filled  the  adion,  from  the  diftance  of  him  that 
performed  it  ;  and  therefore  it  mull  be  infinitely 
more  for  God  to  do  it,  tban  if  all  the  univerfe 
Ihould  confpire  and  agree  upon  the  favour. 

(2.)  In  this  we  have  a  greater  proof  of  the  fatis- 
fadion  that  he  has  made.  If  his  dying  procured 
our  pardon,  that  was  not  owing  merely  to  the  ex- 
tremity of  the  forrows,  but  to  the  dignity  of  the 
Sufferer  ;  he  did  by  himfelf  purge  away  our  Jiiis,  Heb.  i.  3. 
An  infinite  nature  was  oifended,  and  if  there  is 
any  atonement  to  be  made,  it  mufl  be  equal  ta 
the  juftice  that  calls  for  it,  A  life  of  three  and 
thirty  years,  and  a  death  of  three  or  four  hours, 
could  never  balance  the  eternal  mifery  of  fo  many 
thoufands  as  are  faved  by  it,  if  the  chief  confide- 
ration  was  not  had  of  the  Perfon  that  endured 
them. 

Had  an  Angel  died  for  us,   it  had  been  the  juft 

for  the  unjitjt,  a  higher  nature  for  a  lower  ;  but  as 

the  defign  of  that  death  was  to  bririg  in  an  ever- 

lofting  righteoujnefs,  our  very  reafon  tells  us  fuch  a 

facrifice 


230  I'he  Myjlery  of  Godliness, 

SERM.  r(j.  facrifice  would  not  do,  that  it  could  not  come  up 
to  the  demands  of  eternal  juflice  ;  it  would  have 
fallen  {hort  of  the  delign.  And  thus  unccitain 
muft  a  poor  Chriftian  be  left  in  the  chief  concern 
of  his   hope.     He  now  expeds  that  God  will  be 

Jobxxxiii.  grcicious,  becauj'e  he  has  found  a  ranfom.    Cbr'ijt  Je- 

iTim.n.eJ''^  S^'^^  himjelf  a  ranfom  for  many,  to  he  tefnficd  in 
due  time. 

Now,  the  queftion  is,  whether  this  would  do  ? 
that  his  fiifferings  were  as  fevere  as  they  could  be, 
is  plain,  but  were  they  meritorious  ?  Admit  but  in- 
to the  conlideration,  that  he  who  died  was  a  God, 
and  the  difficulty  is  over,  becaufe  an  infinite  Na- 
ture muft  do  every  thing  with   an  infinite  value. 

Zech.xiii.;.  \i  x\\^  f-wofd  of  God  WHS  direBcd  againfl  his  fellow^ 
if  he  who  took  upon  him  the  form  of  a  fervanty 
thought  it  no  robbery  to  be  equal  with  God,  then  he 
brought  all  the  merit  we  could  wifh  into  his  obe- 
dience to  death,  even  the  death  of  the  crofs.  And  the 

I  Job.  1. 7.  blood  of  fuch  a  one  chanfeth  us  from  all  fin :  fo  that, 
you  fee,  allowing  him  to  be  God,  anfwers  all  the 
fcrujsles  of  unbelief ;  it  fets  our  faith  clear  of  many 
an  incumbrance  ;  we  have  more  peace  and  joy  in 

Rom.  V.  2.  believing.  And  if  by  this  we  received  the  atone- 
ment, we  have  accefs  by  faith  into  the  grace  wherein 
wefiand,  and  rejoice  in  hope  of  the  glory  of  God. 

(3.)  In  this  doArine  wx  have  a  better  ground  for 
our  dependence  upon  him.     There  is  no  other  name 

Heb.  xii.  J.  giveri  under  heaven  :  We  look  to  him  as  the  author 
and  finijher  of  our  faith,  and  the  time  is  coming 

Atasvii.     when  we  fhall  fay,   Lord  Jefus  receive  my  fpirit. 

aTim  i  l-  ^o^^'  ^^  ^^  ^  great  article  in  our  comfort,  to  know 
in  whom  we  believe,  that  he  is  able  to  keep  what  we 
have  committed  to  him  againfl  that  day. 

*  The  bed  and  noblefl  of  creatures  can  do  a  great 
'  deal,  but  can  they  do  enough  ?  Is  there  not  fome- 

*  thing  that  my  foul  wants,  in  the  matters  of  reli- 

*  gion  and  eternity,  that  lies  out  of  their  reach  ?  I 
'  am  fure  it  was  the  cffcd:  of  Omnipotence  that  I 

.'  ^  .  «  had 


God  manifeft  in  the  FleJJj,  231 

had  faith  at  firft  :  and  what  muft  it  be  that  will  serm.  ic. 
take  care  of  this  noble  creation,  and  lift  it  over 
to  glory  ?  Mine  eye  is  upon  Jefus  ;  if  he  is  God, 
that  anfvvers  all  my  queilions  at  once,  bccaufe  to 
God  all  things  are  pojfible :  If  he  is  not,.!  fliall 
never  be  fatisfied,  that  he  may  not  prove  too  weak 
for  my  dependence  ;  for  there  are  fome  things 
that  no  creatine  can  do,  and  how  know  I  but  one 
of  them  may  be  the  feciiring  of  my  happinefs  ? 
Therefore  denying  his  Divinity  leaves  me  uncer- 
tain. He  7nay  he  fufhcient  as  a  creature,  but  I 
am  not  fure  that  he  is.  Angels  can  carry  my  foul 
into  Abraham's  bofom,  but  I  dare  not  rely  upon 
them  to  make  me  perfe(5t  inholinefs,  and  finifh 
the  Divine  image  upon  me  in  a  moment:  Nay, 
1  can  hardly  truil:  myfoif  for  this  v.ork  in  any 
lower  hands  than  thofe  of  a  God  :  And  therefore, 
if  Chrilt  is  to  be  the  jimJJjer  of  this  faith,  1  can- 
not be  fo  politive,  and  have  that  confidence  of  hope 
which  will  befiedfnfi  to  the  end,  if  he  is  not  the 
Mighty  God,  and  the  Everlafting  Father,  as  well  i^a.  ix  .6. 
as  the  Prince  of  peucdV^  It  is  hecaufe  he  continues  Heb.  vii. 
for  ever,  that  he  has  an  unchangeable  priejihood,  '*''5* 
and  is  therefore  able  to  five  to  the  uttermofi.'* 
Thus  have  I  confidered  this  copious  article  of 
the  ChrilHan  faith,  as  it  is  a  Myllery,  and  as  it  is 
a  Mylicry  of  Godlinefs.  The  application  ihall 
be  only  in  tvvo  particulars. 

I.  Hence  we  fee,  it  is  quite  wrong  to  pretend 
any  explication  of  this  doctrine,  becaufe  that  is  the 
way  to  deftroy  all  the  rayfiery.  There  are  two  glo- 
ries in  the  article  :  Firj}^  That  it  is  true  ;  and  fe- 
condly.  That  it  is  too  great  for  the  comprehenlion 
of  human  reafon  ;  and  I  am  fure  it  is  no  fervice  to 
the  former,  if  we  are  ftriving  to  lay  afidc  the  lat- 
ter. The  moment  that  any  people  can  find  cut  a 
way  for  the  natural  man  to  receive  it^  it  is  no  longer 
what  my  text  has  called  it ;  they  are  but  darken-  jobxxxviii. 
in^  couvfel  by  words  without  knowledge ;  uttering     ■^■ 

what       ^  "'  *' 


232  The  Myjlery  of  Godliness, 

SERM.  16.  is)hat  they  underjiand  not^  things  too  wonderful,  which 
they  know  not. 

Though  many  have  thus  troubled  us  with  words, 
and  confounded  us  with  (imilitudes,  yet  we  find  it 
will  not  do  :  They  have  only  armed  the  herefies 
which  they  ought  to  have  -deftroyed  :  And  if  it 
was  as  eafy  to  batter  down  the  faith,  as  it  is  to  ex- 
pofe  an  iliuftration,  there  had  been  aii  end  of  the 
doctrine  long  before  this  time.  The  reafon  why  it 
has  yet  a  ftanding  in  the  church,  is  becaufe  it  yet 
continues  a  Myftery,  as  it  is  delivered  in  the  word 
of  God  which  abides  for  ever .;  for  we  may  fay  of 
every  thing  that  man  reckons  his  glory,  that  it  fades 
away.  This  way  of  many  of  the  ancients  was  their 
folly,  and  it  is  but  folly  in  an  uninterrupted  fuccef- 
lion,  for  their  poflerity  to  approve  their  faying s. 

I  will  give  you  an  inftance  how  unhappy  the  pri- 
mitive church  has  been  in  collecting  the  doArinc 
from  that  which  is  commonly  called  the  Apojiles 
Creed.  If  fome  have  fo  little  modefty  as  to  give 
it  that  name,  it  is  a  pity  we  have  fo  little  zeal  as  to 
allow  it.  It  is  deficient  of  the  main  principles  of 
our  religion,  it  is  redundant  in  matters  of  lefs  im- 
portance, and  it  is  confufed  in  the  method  of  lay- 
ing them  together.  There  is  nothing  of  the  great 
do6lrine  of  our  faith,  the  Three  that  bear  record 
in  heaven.  To  fay  that  believing  in  the  Son,  and 
in  the  Holy  Ghoft,  expreffes  their  equality  with 
the  Father,  is  wrong,  for  we  are  faid  as  much  to 
believe  in  the  catholic  church.  There  is  nothing  of 
the  atonement  that  Chrift  made,  but  only  an  hiilo- 
rical  account  of  his  death  ;  and  that  fo  indiftind, 
that  I  know  not  what  difference  to  make  between 
his  fdffering  under  Pontius  Pilate,  and  his  being 
crucified  and  dying  It  will  be  hard  to  deliver  thefe 
expreffions  from  the  charge  of  a  vain  repetition. 
There  feems  to  be  a  defign  in  all  this,  to  tell  the 
ftory  in  a  partial  way,  and  leave  the  name  of  Pilate 
the  governor  as  molt  abominable  in  the  Creed, 
J  though 


God  manifejl  in  the  FleJJj,  233 

though  that  of  Caiaphas  the  High-prieft  uas  fo  in  ^^^^J^- 
the  Bible  ;  but  here  is  nothing  in  all  this  to  tell  us 
what  he  died  for.  That  article  of  the  forgivenefs 
of  fins  is  placed  under  the  head  of  the  Holy  Ghoft, 
(from  whom  we  have  our  fandification,  but  not 
our  j unification),  and  ftands  apart  from  thofe  fuf- 
ferings  out  of  which  it  rifes ;  and  then  his  incar- 
nation is  mentioned  with  fuch  a  blunder,  that  all 
languages  ought  to  be  afiiamed  of  it.  It  was  laid 
to  the  Virgin  Mary,  thou  llialt  conceive  and  bear 
a  Son  ;  and  that  word  is  always  applied  to  Her. 
But  to  have  the  ad  of  conception  attributed  to  the 
Holy  Ghoft,  is  fuch  a  folecifm  as  no  antiquity  can 
protedt,  and  no  later  times  ought  to  allow. 

How  vain  has  it  been  to  promote  this  doflrine 
by  ways  that  God  never  appointed  ?  What  little 
arts  are  ufed  to  (hew  our  orthodoxy  1  fuch  as 
bowing  at  the  name  of  Jefus,  (landing  up  at  the 
Gloria  Patri,  tagging  that  to  the  end  of  every 
pfalm,  Iharing  out  a  creed  between  two  parts  of  a 
congregation,  appointing  a  Trinity  Sunday^  with 
fome  other  fliifts  of  the  like  nature.   Have  we  found  " 

thefe  fufficient  barriers  again  ft  herefy  ?  does  the 
Deity  of  Chrift  appear  the  brighter  for  them  ?  or, 
have  they  not  rather  proved  a  fnare  to  wife  men, 
and  a  babble  to  fools  ?  I  verily  believe  God  has 
fuffered  this  truth  to  be  run  down  with  learning 
and  fcorn,  on  purpofe  to  (hew  us  the  vanity  of  truft- 
ing  to  human  ramparts.  If  the  Bible  will  not  fup- 
port  the  dodtrine,  let  it  fall. 

1.  If  it  is  a  Myftery,  there  is  no  knowing  it 
without  the  help  of  the  Holy  Spirit :   He  /^arches  i  Cor.  ii. 
all  things  ;  yea  the  deep  things  of  God.,    God  reveals     ^^• 
them  to  us  by  his  Spirit ;  and  from^himvve  have 
not  only  the  matter  hut  the  language.     We  fpeuk 
of  them  not  in  the  words  that  inaii's  wifdoTU  teaches,  — .--.  13, 
but  which  the  Holy  Ghojl  teaches^   comparing  fpiri- 
tual  things  with  fpiritual.     Is  it  any  wonder,  that 
they  who  have  bartered  away  all  the  operations  of 
.  Vol.  I.  "     G  g  the 


234  Justified  in 

sERivT.  16.  tiie  Spirit  in  prayer,  and  every  other  afl  of  rel't^ 
gion,  fliould  live  to  lee  his  Divinity  denied  ?  But 
be  you  earned  for  this  enlightening  :  Study  the 
Scriptures,  and  call  down  His  alTiftance  who  can 
lead  you  into  all  truth  ;  for  that  God  who  was  ma- 
nifeft  in  the  fiefli,  isjtijlified  in  the  Spirit. 


**':i^**'********^'^*****#^*rt^-^-*- 


%;:  SERMON  XVII. 


X  Tim.  iii.  16. 

J^'fifi^d  i^  ^he  Spirit. 

'HE  firft  great  article  in  the  Chriftian  faith  is^ 
that  God  was  mamfejl  in  the  Flejh  ;  that  he 
became  our  companion,  in  order  to  be  our  facri- 
fice  :  And  the  fecond  is  like  unto  it,  that  he  isju- 
Jlified  in  the  Spirit :  On  thefe  two  hang  all  the  law 
and  the  prophets.  You  have  in  them  the  fubftance 
of  that  revelation  that  fpreadsa  glory  quite  through 
the  Bible.  The  whole  Gofpel  in  all  the  editions, 
ijoh.v.  10.  that  the  world  has  of  it,  is  comprifed  in  the  record 
that  God  has  given ^of  his  Sxtn. 

.  \  have  gone  through   the  former  of  thefe,  in 

which  it  \yas  my  fixed  purpofe  to  lay  before  you, 

riot  the  fancies  of  men,  whether  learned  or  foolifh, 

whether  ancient  or  modern,  but  the  plain  dodlrine 

1C0r.ii.x3.  of  the  Scripture  in  its  owh  language,  in  words  that 

the  Holy  Gtojl  teaches,  comparing  fpiritual  things 

-with  fpiritual.     This  is,  tlie  fafell  way  far  me  to 

■    fpeak,  and  the  moft  profitable  for  you  to  receive, 

vcr.  5.        that  your  faith  may  not  /land  in  the  wifdom  of  men\, 

hut  in  the  power  of  God.     I  fhall,  in  the  fartie  me- 

.  thod,  apply  myfelf  to  the  conlideration  of  this  6  - 

•    '     thee 


T 


the  Spirit,  235 

ther  branch,  that  the  God  who  was  manifefl:  in  the  ?ermj> 
flefh  vi2i%  jujlified  in  the  Spirit.     There  is  in  the'      ' 
words  a  twofold  antithefis,  or  diftindion  from  what 
went  before. 

The  FIRST  is  in  the  nature  or  kind  of  the  reve- 
lation ;  in  the  Flefli  he  was  manifejl^  in  the  Spirit 
he  i^jujlijied.  The  former  does  not  carry  the  dif- 
covery  far  enough  for  his  whole  glory  ;  many  faw 
that  who  were  llrangers  to  the  latter.  That  ma- 
nifejlation  was  an  humbling  of  him,  a  making  him 
of  no  reputation,  ftiewing  him  in  the  form  of  a  fer- 
vant.  But  when  he  is  faid  to  be  jujiijied,  all  that 
xeproach  is  rolled  away.  He  is  defended,  appro- 
ved of,  and  fet  forth  in  his  proper  greatnefs. 

Secondly,  The  other  diftindion  here,  is  about 
th^  manner  of  the  difcovery  :  He  was  manifeft  in 
the  flejhy  he  is  juftified  in  the  Spirit :  which  may 
be  underftood  thefe  three  ways :  ijl.  That  the  feat 
of  this  juilification  is  the  fpiric  or  foul  of  man. 
idly.  That  the  nature  of  it  is  all  inward  and  fpi- 
ritual.  '^dly.f  That  the  Author  of  it  is  no  other 
than  the  Spirit  of  God.  The  laft  of  thefe  is  the 
chief  and  proper  fenfe  of  the  word,  but  the  firft 
and  fecond  are  fo  far  from  being  oppoftte  to  it,  that 
they  are  comprehended  in  it :  For  what  the  Spirit 
of  God  does  in  a  way  of  teftimony  to  the  great 
Redeemer,  is  delivered  to  fpiritual  receivers,  and 
conveyed  with  a  fpiritual  evidence. 

I.  He  was  juftified  in  the  fpirit,  i.  e.  The  feat 
of  this  juftification,  the  place  where  it  is  fixed,  is 
the  foul  of  man.  That  he  was  vianifejl  in  the  flefh, 
we  could  y^c"  ivith  our  eyes  ;  our  hands  might  have 
handled  the  isjord  of  lije.  Friends  and  enemies,  i  John  i.  i. 
good  and  bad,  believe  it,  and  infidels  came  within 
the  reach  of  this  evidence.  As  he  tells  the  Jews, 
Te  both  know  me,  and  ye  know  whence  I  am.  But  joh.vii.98. 
when  he  '\^  juftified,  that  lies  all  within  ;  there  the 
mind,  the  confcience,  the  affedions  take  in  the  ar- 
gument.   The  manifeft ation  here  fpoken  of  is  feeing, 

but 


236  Justified  in 

SERM.  17.  but  thisjujlijicalion  is  feeling  :  As  the  Apoftle  faith, 

Gal.  i.  16.  he  revealed  his  Son  in  me.  He  was  revealed  to  him 
in  a  light  above  the  brightnefs  of  the  Sun  at  noon- 
day ;  he  funk,  and  fell  under  the  confufion  of  that 
Glory  :  But  befides  that,  there  is  a  report  made  to 
his  foul ;  he  is  revealed  in  him. 

And  this  is  the  great  work  of  the  Holy  Spirit ; 
the  thing  that  he  has  in  charge  :  Not  only  to  make 
us  acquainted  with  the  ftory,  which  we  have  heard 

Lukei.  I,   with  our  ear§ ;  not  merely  that  we  may  mojl  ftire- 

*•  ly  believe  the  matters  that  were  made  known  to  us 

by  thofe  that  vuere  minijlers  and  eye-witnejfes  of  the 

aThef.  ii.    WoT'd,  but  we  are  to  receive  the  love  of  the  truths 

^°-..  ^  and fo  to  be  faved,  Chrifl  muft  dwell  in  our  hearts 
by  faith.  Indeed  religion  fills  and  feeds  the  life  ; 
it  guides  our  pradice,  and  fupplics  our  duties,  but 
the  root  of  it  is  in  the  foul.  I'he  Jews  would  needs 
know  when  the  kingdom  of  God  came  :  Our  Sa- 
viour baffles  the  queftion  at  the  fame  time  that  he 

tufce  xvU.   anfwers  it ;  The  kingdom  of  God,  faith  he,  comes  not 

*°'         with  ohfervation  :  It  is  not  a  matter  to  be  ftared  at, 

but  it  lies  within  you  ;  if  you  have  it,  it  is  there. 

Col.  i.  27.  Chrijt  is  in  you  the  hope  of  glory.  This  then  is  one 
interpretation  of  the  words,  that  though  God  was 
manifefl  in  the  Flelh,  to  be  feen  of  all  men,  yet  he 
is  J u/tijied  in  the  Spirit :  His  throne  is  eftabliflied, 
and  his  charafter  maintained  in  the  fouls  of  belie- 

j  Cor.  vi.    vers.    They  are  the  temple  of  the  living  God,  as  God 
1^-         has  f aid,  I  will  dwell  in  them,  and  walk  in  them,  and 
I  will  be  their  God,  and  theyjhall  be  my  people^ 

2.  The  nature  of  this  juftification  is  all  fpiri- 
tual :  As  it  is  delivered  to  the  mind  and  confcience, 
fo  it  imprelies  thefe  in  a  way  fuitable  to  the  fpirit 
of  man.  His  manifellation  was  in  the  jiejh,  by  mi- 
racles, figns  and  wonders,  to  Ihew  his  power  ;  by 
meeknefs.  humility,  and  patience,  to  Ihew  his  pu- 
rity ;  by  trouble,  (hame,  and  death,  to  declare  his 
merit :  Thefe  were  external,  the  facts  upon  which 
he  fuftained  his  charader  were,  feen  abroad,  the 

thing 


the  Spirit,  237 

thing  was  not  done  in  a  corner  ;  but  the  manner  serm.  17. 
of  conveying  this  to  the  foul   is  different.     The 
things  of  the  Spirit  of  God  are  fpiritually  difcern-  i  Cor,  n, 
ed.     Though  he  has  ufed   fimihtudes,  clothed  his     ^^^ 
will  with  metaphors  that  are  taken  from  fenlible 
objeds,  yet  it  is  not  the  refemblance  that  carries 
them  to  the  mind.     It  is  not  ading  over  the  paf- 
fions,   as  the   Papifts   do  in  the  tragedy  of  Good- 
Friday  ;  or  troubling  the  imagination,  and  aflault- 
ing  the  fenfes  with  ftrong  pictures  and  vilible  re- 
prefentations :  Thefe  are  the  toys  of  a  fuperilitious 
fancy  ;  a  perlon  who  grows  up  to  a  religious  man- 
hood will  put  awayfucb  childip)  things.     If  all  the  i  Cor.  xiii'. 
moifture  of  the   body  was  drained  out  at  the  eyes,     "• 
it  would  not  make   us  penitents ;    nor  does  the 
tumult  of  the  affedions  upon   this  great  dodrine 
make  us  believers :  We  may  have  pity,  forrow,  or 
affrightment  at  the  thoughts  of  our  Lord's  death, 
and  yet  have  no  faith  in  his  blood :  The  fellow/hip  phiUii.  10. 
of  his  fufferings  is  a  great  deal  more  fpiritual ;  it 
lies  lower  than  the  fenfes.     The   whole  Chrillian 
life  is  began,   maintained,   and  nouriilied  in  this 
fecret  way.     David  obferves,  Ihou  didfl flrengtben  Pf.cxxxviii. 
me  with  ftrength  in  my  foul.     The  Apoftle  fpeaks     3- 
of  the  hidden  man  of  the  heart  which  is  not  cor r up-  1  Pet.  iii.4, 
tible :  And  in  another  place,  of  be'iug  flrengthened  '^oii  n. 
with  all  might  in  the  inner  man. 

This  fliews  us  the  nature  of  true  religion  ;  God-  i  Tim.  iv. 
linefs   is   oppoled   to   bodily  exercife.     It  does   not     ^' 
confift  in   noife  and  buftle  :  He  is  not  a  Jew  who  Rom.il.zs. 
is  one  outwardly,  nor  is  that  circumcifion  that  is  out- 
ivard  in  the  fltjh :  Not  but  that  the  name  of  Jew- 
was  national  and  public,  and  the  adminiftration 
of  circumcifion   was  fo  external,   that  it  pafi:  for  a 
vifible  badge  of  their  being  God's  people  ;    and 
therefore  it  might  have  been  affirmed  with  truth 
and   propriety  enough,  that  a  perfon  of  fuch  a  na- 
tion was  a  Jew,  and  he  who  had  received  fuch    an 
ordinance   was  really  circuaiciied  :  But  what   he 

^  means 


238  Justified  in 

SERM.  17.  nieans  here  is,  that  thefe  outward  charaders  are  of 
no  value  :  If  there   is  any  good  in  the  title  or  in 

Rom.  ii.     ^y^Q  folemnity,  it  is  as  they  became  fpi ritual.    He  is 

*^*  a  Jew  who  is  one  inwardly,  and  of  that  circumcijion 

which  is  of  the  heart,  of  the  fpirit,  and  not  of  the 

letter  ;  whofe  praife  is  not  of  man,  but  of  God.    The 

fame  obfervation  does  he  make  upon  an  ordinance 

I  Pet.  iii.  of  the  New  Teftament,  We  are  faved  by  baptifm, 
not  as  it  is  the  wajhing  away  the  Jilth  of  the  flejh, 
hut  the  anfwer  of  a  good  confcience  towards  God. 

Your  reading  and  hearing  are  duties,  but  there 
is  no  religion  in  thefe,  any  farther  than  your  fouls 
are  engaged :  The  word   did  not  profit  the  Jews, 

Heb.  iv.  2,  not  being  mixed  with  faith  in  them  that  heard  it. 
You  ought  to  make  a  public  profeffion  of  your 
faith  in  a  Chrift   without  you,  in   one   who  was 

Jude3.  manifeft  in  the  flefh  ;  contend  for  the  faith  that  was 
once  deli'-jered  to  the  faints  :  but  your  benefit  in 

Rom.  X.  10.  things  lies  all  within  ;  With  the  heart  man  helieues 
unto  righteoufnefs y  and  with  the  mouth  confeffion  is 
made  to  falvation.  It  is  one  thing  to  be  fatisfied 
about  the  report  that  is  given  us  of  him,  to  know 
and  admire  the  hiftory,  to  approve  and  defend  the 
fcheme  ;  and  another  to  derive  virtue  and  life  from 

Mai.  iv.  a.  him,   and   feel  the  healing  that  there  is  under  his 

Rom.  vi.  wings.  We  mull  obey  from  the  heart  that  form  of 
^7*  found  doctrine  which  is  delivered  to  us.  He  was 
manifeft  in  the  Jlejlo  ;  but  if  heis  juftitied  with  you 
and  me,  it  is  in  the  Spirit.  Both  thefe  interpreta- 
tions of  the  words  are  fuppofed  in,  and  derived 
from  the  next,  viz. 

3.  That  the  Spirit  is  the  Author  of  this  juftifi- 
cation  ;  it  is  he  that  Vv^orks  upon  our  fouls  in  the 
manner  that  I  have  been  defcribing.  The  whole 
life  of  religion  is  begun  and  carried  on  by  him  : 
He  brings  us  to  Chrift,  and  brings  Chrift  to  us. 
This  is  the  great  fubjed  of  practical  and  experi- 
mental religion  ;  and  I  (hall  conlider  it  in  the  fol- 
lowing method  : 

I.  How 


the  spirit.  239 

1.  How  vvc  are  to  underftand  this  phrafe  ;  or  seRM-  '7- 
what  it  is  for  a  Saviour  to  be  jujlijied.  ' 

2.  Upon  what  particular  heads  he  has  this  jufti- 
fication. 

3.  When  the  Spirit  does  this  office. 

4.  That  He  who  is  thus   jullified  mufl  be  God. 

5.  'i  his,  as  well  as  the  former  branch  of  our  re- 
ligion, is  a  Myjltry  of  Godlinefs. 

I.  We  fhall  enquire  into  the  fenfe  of  the  w^ords, 
that  Chrift  Jelus  was  justified.     You  know,  that 
when  this  is  applied  to  linners,  itfignifies  a  pardon 
to  all  guilt,  and  their  acceptance  in  the  beloved  : 
That  their   iniquities   are  not  imputed  to  them,  but  Pf.xxxii.  t> 
covered  and  blotted  out,  and  remembered  no  more: 
They  are  blown  away  as  a  thick  cloud,  becaiufe  he  1  Cor.  v. 
ivas  made  Jin  for  uSy   that  we  might  be  made  the     ^^" 
righteoufnejs  of  God  in  him.     But.it   is  plain  this 
cannot  be  the  meaning  of  the  word  when  it  is  ap- 
plied  to   him,  "who  knew  no  Jin  ;  the  Lamb  of  God  i'^ni.i.i^ 
without  blemijh  and  without  fpot.     He  is  not  julli- 
fied by  the   removal  of  any  guilt,  or  the  turning 
away  of  God's  anger  from  him.     He  had  done  no 
Jin^   neither  was  guile  found  in  his  mouth  :  In   him 
the  Father  w^as  always  well  pleafed.     Hisjuftifi- 
cation  is  of  another  kind,  and  comprehends  thefe 
two  articles. 

1.  That  \\Q.  was  approved  and  owned. 

2.  That  he  was  praifed  and  admired. 

I.  He  had  a   Divine  approbation,  both  to  his 
character  and  to   his   adions  :    That  he  was   the 
Meffiah,  the  anointed  of  the  Lord  ;  and  that  what 
he  did  was  right  and   good.     As  he  faith,  He  that  jp},n  viii. 
ftnt  me  is  with  me^  the.  Father  has  not  left  me  alone^    ^9- 
for  I  do  ahvays  the  things  that  pie  afe  him.     He  was 
indeed  defpifed  and  reje6led  of  men  :  They  called  ifa.  ini.  3. 
his  pretenlions  an  impofture  ;  but  at  the  fame  time 
he  could  fay,  He  that  fent  me  is  true,  whom  ye  know 
not,  but  I  know  him,  and  am  come  from  him.     The 

Apoflle 


240  Justified  in 

SERM.  17.  Apoflle  obferves  this  diftindion,  that  He  was  dif- 

I  Pen  ii!  4.  cillowed  indeed  of  men,  but  chofen  of  God,  and  pre- 
cious. And  as  he  was  always  confcious  to  this 
himfelf,  lo  it  is  the  very  thing  that  the  Spirit  gives 
his  vvitnefs  to  in  the  hearts  of  believers.    As  Chrift 

Johnxvii.  faith  of  his  difciples,  They  have  known  that  all 
^'  ■  ^^'  thingSy  whatfoever  thou  hajl  given  me^  are  of  thee  ; 
for  I  have  given  them  the  words  which  thou  gaveji 
mCj  and  they  have  received  them,  and  have  known 
furely  that  I  came  out  from  thee  ;  and  they  have  be^ 
lieved  that  thou  didJI  fend  ?7ie.  0  righteous  Father, 
the  world  has  not  known  thee,  but  I  have  known  thee; 
and  thefe  have  known  that  thou  hafl  fent  me.  This 
was  a  matter  of  fo  much  concern  to  our  Lord,  that 
he  delires  fuch  a  faith  may  fpread  among  men,  / 
hi  them,  and  thou  in  me,  that  they  may  he  made  per- 
fect in  one,  that  the  world  may  believe  that  thou 
baft  fent  me. 

This  was  his  juflification  :  I  know,  faith  he  to 
the  Jews,  whence  I  came,  and  whither  I  go.  His 
inward  aflurance  of  this  was  the  thing  that  he  fet 
in  balance  to  all  their  reproaches,  as  it   was  fore- 

ifa.  1.  6, 7,  told  he  Ihould  do:  For  this  reafon  he  gave  his 
^'  ^'  hack  to  tbe  fmiters,  and  his  cheeks  to  them  that 
plucked  off  the  hair  ;  he  hid  not  his  face  from  Jhame 
and  fpitting  ;  for,  faith  he.  The  Lord  God  will  help 
vie,  therefore  I  Jhall  not  he  confounded  ;  therefore 
have  I  fet  my  face  as  a  flint,  and  I  know  that  IJJjall 
not  be  ajhamtd.  And  in  the  purfuit  of  this  ac- 
count, he  ufes  the  very  word  of  my  text,  He  is 
near  that  jujiifies  me  ;  who  will  contend  with  me  ? 
let  us  fland  together  j  who  is  mine  adverfnry  ?  let 
hi>n  come  near  to  me  :  behold  the  Lord  God  will  help 
me  J  who  is  he  that  will  condemn  me  P  You  fee  here, 
that  he  coniiders  himfelf  as  an  accufed  perfon,  as 
one  upon  his  trial ;  and  that  he  looks  for  all  his 
vindication  from  Above,  that  none  of  their  charges 
could  be  made  good.  And  this  was  fo  evident  to 
the  confufion  of  enemies,  that  the  Apoflle  Peter 

could 


the  Spirit c  241 

could  tell  the  Jews,  'That  Jefus  of  Nazareth  was  seRM.  r?. 
a  man  approved  of  God  among  them,   by  figns^  and  Ads  ii.  aa. 
miracles   and  wonders  that  God  did  by  him  in  the 
midjl  of  tbeiHy  as  themfehes  alfo  know. 

2.  He  was  alfo  praifed  and  admired,  as  another 
part  of  his  jultification.     As  it  is  written,  Let  God  Rom,  m.4. 
be  true,  and  every  man  a  liar,   that  thou  mightefl  he 
juflified  in  thy  faying s,  a?id  mightefl  overcome  when 
tbx)u  art  judged.     There   was  more  than   a  bare 
teftimoi'iy  given  to  his  character  ;  for  this  came 
attended  with  commendations.    Thus  faith  the  Fa- 
ther of  him,  He  is  my  beloved  Son  in  whom  I a?n  ^!^t.  m. 
well pleafed.   When  the  Seventy  returned  and  told     ^^' 
him,  Even  the  devils  are  fuhjeEi  to  us  through  thy 'Lm^^zx.x'j. 
name,  he  tells  them  there  was  foraethingelfe  which 
they  fhould  rather  rejoice  in,   viz.  that  their  names 
were  written  in  heaven  :  but  it  is  obferved,  in  that 
hour  he  was   filled  with  Divine  ple^fure  from  two 
things,  firjl.  The  opening  of  his  kingdom  among 

men,  that  God  who  had  hid  thefe  things  from  the 20, 

wife  and  prudent,   revealed  them  unto  babes  ;  and,     ^^'  ^*" 
fecondly,  From  the  fulnefs  that  this  was  an  earneft 
of,  All  things  are  delivered  to  me  of  my  Father. 
This  he   declared   at  lalt,  that  the  Father  had  gi- JohKui  ^^ 
ven  all  things  into  his  hands,   and  that  he  came  from 
God,  and  went  to  God. 

II.  On  what  heads  is  Chrift  thus  juflified  ?  I 
have  hinted  at  thefe  already,  and  fhall  now  be 
more  diftincl  and  copious.  You  will  find,  that 
the  vindication  given  to  our  bleffed  Lord  is  in  the 
following  articles : 

1.  As  to  his  million,  that  he  was  fent  of  God, 

2.  As  to  his  perfonal  glory. 

3.  As  to  his  fitnefs  for  the  undertaking. 

4.  As  to  the  propriety  of  thofe  methods  that  h« 
ufed. 

5.  As  to  his  claim  of  the  great  reward  above. 
Vol.  I.  H  h  6,  As 


'242  Justified' f/; 

SERM.  17.      6.  As  to  his  actual  pofleffion  of  it.     Upon  thofc 
'        heads  did  the  Spirit  give  a  teflimony  to  him,   and 
thus  was  htjujtijied  from  all  the  unbelief  of  men, 
and  the  reproach  of  devils. 

I.  He   cleared   up   his  Divine  miffion  •,  that  he 

w^'b  fent  of  God  into  the  vi^orld,  as  the  long  expedl- 

Actsxlii.     ed  bleflhig,   the  hope  of  Ifraei.     The  proniife  made 

•^^'  ^^'    to   the  fathers  was  fulfilled  to  their  children.     The 

Spirit   reyealcd  him  to  thofe  that  received   the   re- 

joh.iii.  33.  port.     He  that  received  his  teflimony  fet  to  his  feal 

that  God  is  true.     Philip  comes  full  of  the  charac- 

— -^  '•  45-  ter  to  Nathaniel,  We  have  found  Him  ofwhomMofes, 

in  the  lazv,  and  the  Prophets  did  write. 

And,  before  this,  when  he  was  in  the  mere  paf- 
live  age  of  life,  a  poor  helplefs  infant,  there  was 
care  taken  to  make  him  known  ;  then  was  he  jufti- 
Lntea. 25,  ^^j  j^j  ^j-jg  Spirit.     Thus  we  read  of  Simeon,  a  jufl 
and  devout  man,  that  he  waited  for  the  confolation 
of  Ifraei ;  as  all  the  good  people  of  every  age  have 
done  ;  they  longed,  they  prayed,  they  believed  the 
coming  of  a  Meffiah :  but  of  this  good   man  it  is 
faid,  that  the  Holy  Ghofl  was  upon  him,  i.  e.  as  it  is 
afterwards   explair^d,  it  was  revealed  unto  him.  by 
the  Holy  Ghofl,  that  hejhould  not  tafle  death,  before 
he  had  feen  the  Lord''s  Chrifl.     This  was   prepara- 
tory warning  ;  but  befides   that,   the  tv^ftimony  is 
■ver.  27.      given  in  a  nearer  way  ;  for  it  is  faid,  that  he  came 
,    BY  THE  Spirit  into  the  temple,   when  the  parents 
brought   in  the  child  Jefus,  to  do  for  him  after  the 
cuflom  of  the  law.     So  that  you  fee  what   care  the 
Spirit   had   to   make  this  difcovery  ;  how  early  he 
juftified  that  great  Redeemer,  W'ho  was  then  7/;nw/- 
fefl  in  the  flefb.     Good   old  Simeon  was  delirous  to 
deliver  up  his  life  with  his  convidion,  as  if  he  had 
—  ■{9,30,   now  (laid  long  enough  :   Lord,  now  lettefl  thou  thy 
.V.        fcrvant  depart  in  peace,  for  mine  eyes  have  feen  thy 
falvation,  which  thou  hafl  prepared  before  the  f tic e  qf 
nil  people.     This   was   from   the  teflimony  of  the 
Holy  Ghofl  j  io^:  jfofeph  and  his  mother  marvelled 

at 


the  spirit.  *      243- 

at  the  things  that  were  fpoken  of  him.     Nay,  that  ^^^^^ 
at  the   mouth  of  two  witneffes  every  thing  might 
be  ellablilhed,  there  was  alio  one  Anna  a  prophctcfs,  Luke  ii.  38, 
who  coming  in   at.  that  ivjlant  gave  thanks  likewife 
to  the  Lord,  and  Spake  of  him  to  all  them  that  looked 
for  redemption  in  Jerufalem.  ,         r 

This  ih<2ws  that  there  was  a  great  number  ot 
people  who  believed  that  the  fulnefs  of  time  was 
not  far  off.     As  Simeon  waited  for  the  confoiation 
of  UVael,   fo  others  looked  for  redemption  in  Jem- 
falem.     "And  therefore  the  great  queftion  now  muft 
be  that  of  John's  difciples,  Is  this  he  that  Jhould  Mat.  xi.  3. 
come,  or  look  we  for  another  .^    To  that  the  Spirit 
gave  in  his  witnefs;  he  kept  thofe  whom  the  Lord 
had  chofen,  from  wandering  after  impoftors :    As 
our  Saviour  obferves,  Jll  that  ever  came  before  me  John  x.  8. 
are  thieves  and  robbers,  but  the  fieep  did  not  hear 
them.     Now,  what  is  it  that  always  did,  and  al- 
ways  ftiall  preferve   this  little  flock  from  running 
into  the  error  of  the  smoked  '?     Nothing   in   them- 
felves,   but  only  the  care  of  that  Spirit  who  leads 
into  the  way  of  all  truth.     From  this,   it  is  impof- 
.   fible  to  deceive  the  Eledt ;  that  the  figns  and  won- 
ders which   thofe  falfe  Prophets  and   falfe  Chrifts 
are  faid  to  do,  had  no  influence  upon  them.    Such 
as  he  had  no  care  of  are  caught  in  the  fnare.  ^  Te  ]oh.  x.  26. 
believe  tiot,   becaufe  you  are  not  of  viy  Jheep,  faith 
our  Lord  to  the  Jews.     Antichrift,  who  is  called 
the  beaft,  is  faid  to  make  war  with  the  Saints,   and  Rev.  xiu. 
to  overcome  them  ;  for  power  is  given  hiin  over  all    '^'  ' 
kindreds,  and  tongues,    and  nations;  and  all  that 
dwell  on  the  earth  pall  worJJjip  him,  wbofe  names 
are  not  written  in ,  the  book  of  life  of  the  Lamb 
[lain  from  the  foundation  of  the  world. 

2/  Chriif  is  juftitied  by  the  Spirit  as  to  his  own 
glory,  that  which   he  has  in  his  Perfon.     He  that  ]ohnVn. 
comes  from  above  is  above  all.     The  Spirit,  faith  he,    ^'• 
kail  glorify  me;  for  he  JJmll  take  of  mine,  andjhew 
it  unto  you.     And  what  is  his  ?  All  that  the  Father  —  xvi. 
*"  has    '^- 


244-  Justified  in 

SERM.  17.  ^^j  is  mine,  and  therefore  I /aid  he  Jljall  take  of 
"  i7ihie,  and  ^jew  it  unto  you  ;  q.  d.  My  promife  re- 
fers to  no  lefs  than  the  teftimony  that  the  Spirit 
Ihall  give  oi  my  equality  with  the  Father.  And 
though  this  is  a  myllery,  it  is  neverthelefs  a  truth  ; 
it  is  received  with  adoration  ;  it  comes  within  none 
of  our  defcriptions :  we  are  not  able  to  explain 
it,  and  yet  it  is  believed  :  it  is  what  we  hold  by, 
as  an  anchor  of  hope,  fure  and  lledfaft;  ;  it  is  what 
we  are  built  upon,  as  a  Pillar  and  Ground  of  Truth. 
This  is  the  ufual  work  of  the  Spirit  of  wifdom  and 
revelation,  when  he  has  been  a  Spirit  of  grace  and 
fupplications. 

If  men  live  in  a  fenfe  of  religion,  in  a  courfe  of 
prayer  and  dependence,  to  them  it  is  the  dear  doc- 
trine of  their  fouls,  and  what  they  tremble  at  the 

-Pfal.  xi,  3.  thoughts  of  parting  with  ;  for  if  the  foundations 
be  dejlroyed,  what  can  the  righteous  do  P  I  may  ap- 
peal to  the  charaders  of  perfons,  that  a  belief  of 
this  dcdlrine  is  no  hTir  to  free- thin  king  ;  that  the 
people  who  entertain  it  are  far  "from  giving  up  the 
liberty  of  their  reafon  ;  they  are  not  behind-hand 
with  others  in  paying  a  regard  to  that  faculty. 
To  reprefent  them  as  going  on  in  a  blind  implicit 
v/ay,  is  to  abufe  the  tendereft  part  of  their  repu- 
tation. The  man  who  appropriates  the  title  of 
free-thinker  to  himfelf,  is  guilty  of  an  infolence  to 
the  world,  and  a  piece  of  ill  manners  to  his  whole 
nature. 

Bleffcd  be  God,  we  have  fearched  the  Scriptures,  • 
we  have  looked  into  them  diligently,  and  endea- 
voured to  know  the  mind  of  the  Spirit ;  and  we 
think  it  is  a  rational  way  of  talking,  that  if  the 
Spirit  is  to  glorify  Chrift,  he  is  to  Ihew  us  his  full 
glory  ;  and  that  not  in  deceitful  terms,  fuch  as 
may  enfnare  us  into  idolatry :  Making  him  the 
firft  of  the  creation,  is  far  from  coming  up  to  his 
glory.  If  he  is  really  a  God,  nothing  fliort  of  Di- 
vinity can  Idc  his  proper  characler.     It  is  in  vain 


the  Spirit*  f      245 

to  tell  me  how  much  better  he  is  than  the  Angels ;  serm.  17^ 
that  is  not  enough  if  I  am  to  conceive  of  him  as 
the  firft  caufe,  and  the  laft  end  of  the  whole  crea- 
tion ;  For  by  bim   were  all  tJjings  created  that  arc  Ccl.  i.  16. 
in  heaven,  and  tbat  are  On  eartb,  vijible  or  invijtble, 
whether  they  be  thrones,  dominionSy  principalities  or 
powers  ;  all  things  were  created  by  him  and  for  him. 
Now,  the  Spirit  is  faid  to  glorify  him,  by  taking 
of  hisy  and  fhewing  them   unto   us.     And   what 
may  be  called  his?  the  allotment  made  to  him  of 
the  Father  ?  fome  limited  portion  ?  no,  All  that 
the  Father  has  are  ?nine.     This   cannot  be  true 
upon  any  other  ground  than  a  full  equality  ;  for  if 
he  is  a  creature,  he  is  fo  far  from  having  all  that  the 
Father  has,  that  there  is  the  fame  infinite  diftance 
between  him  and  a  God,  that  there  is  between  a 
God   and  a  worm.    Every  creature  is  nearer  to  an 
.  infect  than  he  is  to  a  God  ;  no  degrees  of  glory        •    - 
can  fet  him  above  the  common  charader.     But 
how  does  Chrift  appear  to  thofe  in  whofe  fouls  the 
Spirit  has  taken  his  things,  and  fliewn  them  ?    Did 
you  never  know  a  perfon  loofe  both  in  his  talk  and 
his  morals,  who  defpifed  God's  law  in  his  adions, 
and  the  Gofpel  in  his  arguments  ?     Have  you  never 
known  fuch  a  one  awakened,  convinced,  and  made 
to  cry  out,  What  fliall  I  do  to  be  faved  ?    Has  he, 
after  this,  come  to  be  eafy  and  fatisfied  in  religion, 
to  have  a  peace  and  hope  in  believing  ?     Enquire 
of  fuch   a   one   what   he  takes   his  Saviour  to  be, 
what   notions  he   has  of  him,  who   is  the  author, 
and  muft  be  the  finiflier  of  his  faith  ?    Certainly 
the  man,  by  growing  fober,  has  not  lod  his  reafon. 
Becaufe  he  minds  the  Sabbath,  dare  not  fvvear  apd 
drink  as  he  ufed  to  do,  will  you  for  this  call  hiin 
an  enthufiaft  ?    Here  is  a  remarkable  change  in 
his  life,   and  fhall  there  be  no  regard  had  to  his 
way  of  thinking  ?     1  am  apt  to  believe,  it  is  very 
eafy  to  guefs  on  which  fide  of  f,he  quellion  fuch 
an  awakened  penitent,  fuch  an  enlightened  convert, 

would 


24^  Justified  in 

SER.M.  17.  would  give  his  anfwer.     He  will  cry  out,  as  Tho- 
johnxx.     n^as  did  upon  a  recovery,  My  Lord  and  my  God. 
^s.  3,  Chriil  is  juftified  in  his  fiitnefs  for  the  under- 

taking ;  that  he  is  equal  to  the  defign.     God  has 
Pf.  ixxxix.  i^i^  fj^jp  Qj^  Qj^g  ^}j^f  jj  ?nighty,  one  chofen  from  among 

Job  xxxiii,  the  people^  an  interpreter^   one  among  a  thoiifand,   to 

^3-       Jhew  unto  man  his  uprightnefs.     We  are  to  believe 

that  he  had  all  that  is  required  in  a  Mediator  be- 

tvv'een  God  and  man  ;  a  purity  in  hirafelf,  that  he 

was  the  holy  One  of  God  •,  a  merit  in  his  lufTerings, 

!&.  liii.  10.  that  when  he  was  numbered  with  the  tranJgreJ)ors, 

Heb.  ix.  ^^^  made  his  foul  an  offering  for  fin.  He  put  a%vay 
2<s.  fin  by  the  facrifice  of  himfelf  'J'his  can  arife  from 
nothing  but  the  dignity  and  value  of  his  Perfon  ; 
not  only  what  is  morale  that  he  fliould  be  innocent, 
and  die  the  juft  for  the  uujuft  ;  that  might  have 
been  faid  of  an  Angel ;  but  what  may  be  called  a 
natural  dignity.  The  atonement  that  he  made  was 
fit  for  an  infinite  Majefty  to  receive,  and  equal  to 
all  that  an  infinite  Jultice  demanded  ;  and,  there- 

Aa*xx.     fore  we  read  of  a  God  that  purchafed  the  Church 
^^-         with  his  own  blood. 

To  fay,  that  this  expreflion  does  not  prove  him 
God,  becaufe  as  fuch  he  could  not  die  or  bleed, 
is  an  argument  that  concludes  as  much  againft  their 
own  fcheme  as  any  other  ;  for  if  he  is  allowed  to 
have  any  nature  befides  the  human,  if  he  is  above 
the  Angels,  even  that  nature  could  not  be  faid  to 
die.  Kad  he  been  only  an  Angel,  to  talk  of  the^ 
blood  of  fuch  a  one,  is  a  harfiinefs  of  language 
that  we  could  not  allow  ;  and  it  can  be  underilood 
no  other  way  than  this,  that  though  he  died,  was 
a  man,  a  partaker  of  that  flelh  and  blood  that  made 
him  capable  of  fuch  a  fate,  yet  he  was  alfo  to  be 
confidered  under  a  higher  character.  Now,  it  is 
plainly  faid  of  him  who  purchafed  the  Church 
with  his  own  blood,  that  his  fuperior  Nature  was 
that  of  a  God  ;  that  as  it  is  certain  he  was  more 
*  thai; 


the  Spirit,  247 

than  a  man,  fo  this  Word  is  to  tell  yon  what  he  is  serm.  17. 
more. 

if  any  would  turn  the  phrafe  thus,  that  the 
Church  is  indeed  the  flock  of  God,  which  Chrill 
has  purchafed  with  his  blood,  methinks,  the  holy 
Spirit  was  aware  of  that  flmffle,  and  has  barred  a- 
gainft  it,  bv  telling  ns,  that  this  God  purchafed 
the  flock  with  his  own  blood.  That  phrafe  is  fo 
fully  relative  to  the  Perfon  of  whom  he  fpeaks, 
that  according  to  his  way  of  talking,  the  Proprie- 
tor and  the  Purchafer  of  this  Church  is  the  fame. 
He  "juhofe  it  is  (that  is  God)  has  laid  down  the 
price  of  it. 

There  is  another  interpretation  of  thefe  words 
that  I  have  heard  of,  (for  if  we  follow  thefe  no- 
tions clofely,  we  fliall  find  them  fiiift  and  double), 
that  the  exprellion  pitrcbcifedii.nth  his  blood  does 
not  refer  to  God  in  the  clanfe  immediately  fore- 
going, but  to  Chrift:  of  whom  he  had  formerly 
fpoken  ;  but  if  you  confult  your  Bibles,  you  will 
fee  that  he  had  not  mentioned  the  name  of  Chriil 
in  lefs  than  feven  verfes  before  ;  and  one  w^ould 
think  the  opinion  is  as  far-fetched  as  the  connec- 
tion, and  that  certainly  people  muft  be  ftrangely 
in  love  with  a  notion,  which  they  are  refolved  to 
have  ag.iinft  all  the  rules  of  grammar  and  language. 
Wnether  of  the  expofitions  appears  to  have  lefs  of 
force  and  violence,  ours  that  joins  a  word  with  that 
which  is  the  neared  to  it,  or  theirs  that  trails  it 
backwards  the  length  of  feven  verfes,  into  a  fen- 
tence  that  was  entire  and  concluded  before  ? 

It  is  upon  the  head  of  his  fitnefs  for  the  work  of 
redemption,  that  the  Spirit  glorifies  the  Son  :  Our  phu.  ;?= 
corn' erf  at  ion  is  in  heaven,  from  whence  we  look  for  a  20,  zi. 
Saviour  Chrifl  Jefus  the  Lord.  ,  And,  what  are  we 
looking  for  at  his  hand  ?  that  which  is  no  lefs  than 
the  work  of  Omnipotence,  what  none  but  a  God 
can  do :  Thai  he  will  change  our  vile  body,  that  it 
may  befaJJnoned  like  unto  bis  glorious  body,  accord- 

ing 


4« 


248  JuJIified 

SER^vi.  17.  ifig  to  the  Ivor  king  njuherehy  he  is  able  to  fiibdue  all 
things  unto  himfelf.  If  any  one  faith,  that  as  he  is 
the  bed  and  greateft  of  creatures,  fo  every  thing 
muft  be  fubjedt  to  him,  that  puts  my  faith  however 
out  of  a  Divine  correfpondence  :  it  fixes  on  an  ob- 
jed  that  is  not  God.  But,  fuppofing  we  Ihould  ufe 
other  Scriptures  as  we  do  this^  and  fay  that  the 
term  oi  fuhduing  all  things  dees  not  lignify  Omni- 
potence, where  fliould  we  have  one  text  to  prove 
that  perfeiflion  of  the  Divine  Nature  ?  or  how  could 
it  be  more  fully  alferted  of  the  Father,  than  it  is 
here  of  the  Son  ?  What  reafon  have  I  to  think  that 
the  words  in  this  epiflle  mean  infinitely  lefs  than 
they  do  in  Job  xlii.  2.  /  hiow  that  thou  canjl  do 
every  thing,  and  that  no  counfel  can  he  uoithholden 
from  thee?  It  is  from  the  Divinity  of  Chrifl  that 
we  argue  his  fitnefs  for  the  whole  defign  ;  for  he 

Heb.  iii.  3,  muft  be  counted  worthy  of  more  honour  than  Mofes, 
inafmuch  as  he  built  the  houfe,  and  fo  has  more  ho- 
nour than  the  houfe.  And  he  who  has  thus  built  all 
thing Sy  is  God. 


•ca- T*r  T*t  t*r  ^  fl»»>  »*» -Bl*  «^  T*r  ^  «»*  ■e^  ^  r^  5^  ?to  ^f  «(?  i4?  ■«»■  5fc  «^ 

SERMON   XVIII. 

1718. 

4.  /^UR  Saviour  is  juftified  in  the  Spirit,  as  to 
\J  the  propriety  of  thofe  methods  that  he 
iifed  in  working  out  the  redemption  of  his  people. 
He  proceeded  in  the  right  way,  that  which  infinite 
wifdom  had  contrived.  He  purfued  the  plan  that 
was  laid  in  the  counfel  of  peace.  The  Son  of  man 
iz'ent  as  it  was  written  of  him  ;  he  fpakc  of  his  fuf- 
Joh.  X.  15.  ferings  as  the  refult  of  a  previous  agreement '.  The 
Father  knows  me^  and  I  know  the  Father,  and  I  lay 

down 


IN  THE  Spirit.  249 

down  my  life  for  thejheep.     Both  his  enemies  and  serivljs. 
.his  people  were  apt  to  confine  their  thoughts,  and        ^ 
look   no   farther  than  the  malice  of  the  Jews,  that 
was  ail  enraged  by  the  envy  of  the  priefts.     Thus 
narrowly  do  the  two  Difciples  that  were  going  to  / 

Emraaus  tell  their  melancholy  ftory,  that  Jefus  of  LukexxW. 
Nazareth  was  a  Prophet  mighty  in  deed  and  word  ^9''°' 2^* 
before  God  and  all  the  people,  but  the  chief  priefls  and 
rulers  delivered  him  to  be  condemned  to  death,  and 
have  crucified  him  ;  but,  fay  they,  we  trifled  it  had 
been  he  whojbould  have  redeemed  Ifrael ;  as  if  they 
had  faid,  it  appears  by  fuch  a  fate,  that  we  were 
miftaken  in  our  man.  They  knew  not  how  to  bring 
the  crofs  into  their  notions  of  a  Saviour  :  a  death 
of  that  nature  had  razed  out  all  the  regard  they 
ufed  to  have  for  his  miracles,  and  doftrine. 

Bat  in  this  he  is  juflified  by  the  Spirit :  all  that 
fcandal  is  over,  which  was  once  fo  important  to  the 
Difciples.  We  can  now  conlider  the  whole  train 
of  his  reproaches,  torments,  and  his  death,  as  a  de- 
lign  :  Him,  being  delivered  by  the  determinate  conn-  Aas  ii,  33. 
fel  and  fore-knovoledge  of  God,  ye  have  taken^  and  by 
wicked  hands  have  crucified  and  flain.  What  a  dif- 
ferent way  of  thinking  had  thefe  good  men  got  in- 
to I  Before  his  death  they  could  never  be  patient 
at  what  he  often  told  them,  that  the  Son  of  man 
fhould  be  delivered  into  the  hands  of  men,  and  they 
would  take  him  and  crucify  him.  Peter  rebuked 
him  for  it:  Lord,  this  be  far  from  thee.  Sorrow  ]oh.x\i.  c, 
filled  their  hearts,  they  knew  not  what  .to  fay  of  it  ; 
and  yet  after  thefe  things  were  over,  the  offence  of 
the  crofs  was  made  to  ceafe.  It  was  fo  far  from 
being  their  dread  and  (hame,  as  they  once  thought 
it,  that  they  could  glory  in  the  crofs  of  Chriji  :  And  Gai.  vi.  14. 
though  this  doctrine  remained  a  flumbling-biock 
to  their  countrymen  the  Jews,  it  was  none  to  them. 
I'bey  preached  Chriji  crucified  both  to  the  Jews  and  iCor.  i.  24, 
Greeks,  the  wifdom  of  God,  and  the  power  cf  God. 

Vol.  I.  I  i  It 


250  'Jujlifie.d 

SERM.  1 8.  It  is  plain  from  a  cloud  of  witnefles  out  of  the 
Old  Teftament,  that  the  great  defign  of  falvation 
was  always  revealed  as  a  thing  to  be  brought  about 
by  the  fujtferings  of  a  Redeemer.  The  firll  promife 
of  all,  was  not  lilent  upon  this  dodrine  :  for  though 
the  feed  qf  the  woman  was  to  bruife  the  ferpent's 
head,  yet  the  ferpent  was  to  brwfe  his  heel ;  and  all 
along,  as  a  greater  light  cuir.e  in  with  later  prophe- 
cies, it  was  Itiil  to  fhew  that  there  mull  be  an  a- 
tonement.  But  the  Jews,  to  uhom  the  oracles  of 
God  w^ere  committed,  had  a  vail  upon  their  minds, 
and  to  the  lall  they  were  blind  as  to  this  charader 
of  a  Meffiah.  They  who  were  fo  critical  in  know- 
ing the  place  of  his  birth,  and  the  family  out  of 
which  he  was  to  arife,   never  fo   much  as  think  of 

pan.ix.26.  (jje  main  part  that  he  (liould  ad,  that  he  was  to  he 
cut  off,  but  not  for  hinfclf.  This  was  fo  far  from 
being  their  opinion,  that  they  give  it  out  as  a  chal- 

Mat.  xxvii.  lenge,  If  he  be  the  Chrifl  the  King  of  Ifraely  let  him 
^'"  defc  end  from  the  crofs,  and  we  will  believe.  Now, 
had  he  defcended  from  the  crofs,  they  ought  not 
to  have  believed  him  :  had  he  not  fubmitted  to 
death,  and  even  of  that  fcandalous  fort,  he  had  been 
none  of  that  Saviour  who  was  to  bear  our  fins  in 
his  body  on  the  tree,  and  to  make  an  open  fhew,  of 
principalities  and  powers,  triumphing  over  them  in 
the  air. 

Upon  this  head  he  is  juftified  by  the  Spirit :  The 
Apoftles  made  no  fecret  of  that,  which  we  fhould 
have  thought  they  might  have  conccciled,  his  be-. 
ing  numbered  among,  the  tranfgreffors.  This  was  no 
longer  a  reproach  to  them,  but  what  they  ventured 

Aflsxiii.    to   talk  of  in   the  moft  public  manner  :   They  that 

p,  i8, 1^.  ^^^//  ^i^  Jerufalem  and  their  ruler Sy  becaufe  they 
knew  him  noty  nor  yet  the  voices  of  the  Prophets 
nuhich  are  read  every  fahbath-day,  have  fulfilled  them 
in  condemning  him  :  And  though  they  found  no  caufe 
cf  death  in  him,  yet  they  defired  Pilate  that  he  Jhould 
be  Jlain  :  And  when  they  bad  fulfilled  all  that  was 
*''  '■■ •  writteT\ 


IN  THE  SPIRIT.  '  251 

tvfitten  of  him,  they  took  him  d&wnfrom  the  tree,  ^erm.  18. 
and  laid  him  in  ajepulchre.  This  fcandalous  cir- 
cuinftance  of  his  death  they  are  not  afliamed  of, 
but  are  to  own  it  on  all  occaiions,  not  only  in  their 
doctrines  to  the  people,  but  their  arguments  to  the 
enemy.  Thus  they  confronted  the  greateft  autho- 
rity at  Jerufalem  :  The  God  of  our  fathers  raifed  up  A(n:sxiiL 
Jefus,  whom  ye  flew  and  hanged  on  a  tree.  3^' 

5.  He  is  juftitied  in  the  Spirit,  as  to  his  claim  of 
a  reward  in  heaven.  There  was  a  glory  defigned. 
for  him,  as  the  recompence  of  all  his  duty  and 
trouble.  Under  that  view  the  Father  has  called 
him  by  the  name  of  a  fervant :  My  fervant  fhall^^^-  ^''-  ^-''» 
deal  prudently,  and  be  exalted  and  extolled^  and  be 
'very  high  :  as  many  were  ajlonifhed  at  him,  his  vi- 

fage  was  fo   marred  more  than  any  man*s,  and  his 

form  more  than  the  fons  of  men.     In  proportion  to 
the  aftonifliment  that  was  occaiioned  by  this,  so 

fJ}all  he  fprinkle  many  nations.  It  is  very  evident, 
the  reward  conferred  upon  him  is  more  than  his 
own  perfonal  glory  above  ;  it  alio  takes  in  an  em- 
pire below.  Thus  he  is  to  fprinkle  many  nations, 
drop  the  Gofpel  among  them  as  the  rain,  and  di/lill  'Dea-  ^^^"^^ 
it  as  the  dew,  by  which  he  vvill  convey  a  fenfe  of  ^' 
his  majelly  into  the  minds  of  thofe  who  before  de- 
fpifed  him  :   Kings  fh all  fhut  their  mouihs  at  him; 

for  that  which  has  not  been  told  tbemfhall  they  fee  ^ 
and  that  which  they  have  not  heard  fh  all  they  con- 

fider. 

Little  could  his  enemies,  or  indeed  his  Difciples, 
imagine,  that  the  contradiSlion  offinners  which  he  en-  Heb  .tu.  3> 
dured  againft  himfelf,   was  both  the  merit  and  the 
preparation  of  a  future  happinefs.     But  afterwards 
he  approved  himfelf  to  their  reafons  upon  this  head: 
Ought  not  Chrijl  to  fuffcr  thefe  things,   and  to  enter  n,ke  xs-lv, 
into  his  gl^ry  P  His  enduring  the  crofs,  and  defpi-     '^^• 
ling  the  fliame,  is  accounted  for  by  this  fuppcfi- 
tion  :   he  fubmitted  to  all  that,  for  the  joy  that  was 

fet  before  him.     This  came  to  be  underilood  as  a 

good 


.252,  •     Jujllfi^d 

sERivi.  i8.  good  argument  afterwards :    He  was  ohedient  t(h 

Phil.  ii.  8,  deathj  even  the  death  of  the  crofs^  and  therefore 

^'  God  has  highly  exalted  him,  and  given  him  a  name 

above  every  name.     During  his  lifetime  he  was  e- 

lia.  liii.  4.  ^ttrci^di  Jtricken,  fuiitten  of  God,  and  affliSled.  Thus 
it  was  foretold  they  would  reafon  :  Let  us  perfecute 
and  take  him,  .for  God  has  forfaken  him  :  and  lb 
they  did  in  fadl :  He  trujled  in  God  that  he  would 
fave  him,  let  him  deliver  now  if  he  will  have  him, 

joh.  xvii.    And   yet  in  all   this  he  glorified  the  Father  upon 

^'  ^'       earth,  and  fini/Jjed  the  work  that  was  given  him  to 

do  ;  upon  which  he  lays  his  claim  to  the  glory  he 

Rev.  V.  12.  had  with  the  tat  her  before  the  world  was  :  Worthy 
is  the  Lamb  that  was  Jlain  to  receive  power,  and 
riches,  and  wsifdom,  andfirength,  and  honour,  and 
glory,  and  bleffing. 

6.  The  Spirit  juftifies  Chrift  in  his  adual  polTef- 
fion  of  the  reward.     In  this  world  he  had  a  claim 

iii.  21.  to  it,  and  now  he  enjoys  the  thing  itlelf :  I  over- 
came, and  amfet  down  with  my  tather  in  his  throne. 
This  gives  a  value  to  the  other  dodtrines  ;  for  if  it 
can  be  proved  that  he  was  raifcd  by  the  Father, 
and  fet  at  his  own  right  hand,  it  will  from  thence 
be  concluded,  that  all  his  former  fufferings  were 
appointed  and  admired.  Now,  to  this  the  Holy 
Spirit  has  given  an  abundant  evidence,  and  made 
it  the  main  article  of  our  religion.     The  Apoftles 

Acts  i.  2'..  were  fet  apart  to  be  witne£es  of  his  refurre^ion  ; 
and  in  this  office  they  aded  by  the  Spirit,  who  had 
been  promifed  to  them.      Thus  they  tell  their  ene- 

. — iii.  14,  mies,  Te  denied  the  holy  One  a?!d  ihejuft,  and  defi- 
^'^'  red  a  murderer  to  be  granted  to  you,  and  killed  the 
Prince  of  life,  whom  God  has  raifcd  from  the  dead, 
whereof  we  are  witncjfes.  They  repeat  the  fame 
afterwards  upon  another  trial,  with  the  addition 
of  this  greater  teftimony,  that  is  mentioned  in  my 

' — V.  3f,  text :  Him  has  God  exalted  -ivith  bis  own  right-hand, 

■"''         to  be  a  Frince  and  a  Saviour,  to  give  repeiitance  to 

Ifrael,  and  forgivenefs  cffms.;  and  we  are  witneffes 

■  "f 


IN  THE  Spirit.  25^ 

0/  thefe  things,  and  fo  is  the  Holy  Ghoji,  whom  Go^serm.  is. 
has  given  to  them  that  obey  hi?n.    When  they  fpeak        * 
in  this  manner,    it   is   agreeable  to  what  our  Lord 
himfelf  had  told  them  :  He  laid  unto  them,   Thus  ^nkexxw. 
it  is  written,  and  thus  it  behoved  Chrijl  tofuffer,  and  **^- 4^.49. 
to  rift  from  the  dead  the  third  day ;  and  ye  are  wlt- 
ntjfes  of  thefe  things  ;  and  behold  I  fend  the  proviife 
of  my  Father  upon  you. 

The  miracles  they  wrought  were  fo  many  at- 
teilations  to  the  glory  of  a  Redeemer.  It  is  thus 
thar  Peter  explains  the  cure  of  the  poor  lame  man 
in  Solomon's  porch  :  Te  rulers  of  the  people,  and  ■^^''  '^-  *= 
elders  of  Ifrael,  if  we  he  examined  of  the  good  deed 
done  to  the  impotent  man^  by  "what  means  he  is  made 
'whole  ;  he  it  know  unto  you,  and  to  all  the  people  of 
Ifrael,  that  by  the  name  of  Jefus  Chrifi  of  Nazareth^ 
whom  ye  crucified,  and  whom  God  raifed  from  the 
dead,  even  by  him  does  this  man  fland  here  before 
you  whole.     He  goes  on   to  tell  them  what  they 

would  not  believe,  that  this  is  the flone  which  was "* 

fet  at   nought  of  you  builders,   which  is  become  the    ^" 
head  of  the  corner  ;  neither  is  there  falvation  in  any 
other.     The  preaching  the  GofpeJ,   and   the  won- 
ders they  fhewed  in  confirmation  of  that  dod:iine, 
were  fo  many  public  arguments  that  their  Saviour 
had  loafed  the  bonds  of  death.     Therefore  it  it  faid, 
that  with  great  power  gave  the  Apojiles  witnefs  o/'ver.  33,. 
the  refurreciion  of  the  Lord  Jefus,  and  great  grace 
was  upon  them  all.     'I'his  was  a  Divine  teftimony 
given  into  the  faith  of  believers  :   The  falvation  that  ^^'°-  »•  3> 
began  to  he  fpoken  by  the  Lord  Jefus,  was  confirmed    ''' 
to  us  by  them  that  heard  him ;  God  bearing  them 
witnefs,  both  with  figns  and  wonders^  and  with  di- 
vers miracles  and  gifts  of  the  Holy  Ghojl,  according 
to  his  own  will-     This  leads  me  to  fhew, 

HI.  /4'7?ifw  the  holy  Spirit  gives  in  his  teftimony, 
and  fuiiils  the  office  thar  is  devolved  upon  him,  of 
julHfying  that  God  who  was  manifeft  in  ^he  fiefli. 
This  may  be  confidered  in  a  way  of  gradation  :  He 

does 


254        '  Jujilfied 

SERM.  1 8.  does  it  at  fundry  times  and  in  divers  manners.  Th-; 
*~'''^'      ^  Scripture  has  furnifhed  us  with  feveral  particulars-. 
Chrift  was  juftified  in  the  Spirit, 

1.  By  the  prophetical  warnings  that  were  given 
of  him. 

2.  By  his  perfonal  furniture. 

3.  At  the  hour  of  his  death  and  fuffering. 

4.  More  efpecially  at  his  rcfurrection. 

5.  At  the  day  of  Pentecoft. 

6.  In  the  convidion  of  finners. 

7.  In  the  confolation  of  believers. 

I.  The  Spirit  juftified  our  dear  Lord  before  hrs 
coming  into  the  world.     This  he  did  through  all 

Gen.iv. 26. the  ages  of  religion,  ever  fince  7?ien  began  to  call 
upon  the  name  of  the  Lord.     It  was  by  faith  that 

Heb.  xi.  4.  they  offered  acceptable  facrificesj   down  from  righ- 

iPeti.  10,  teous  Abel  to  the  fulnefs  of  time  :  Of  this  falva- 
*^*  tion  the  Prophets  have  enquired  and  fearched  dili- 
gently ^  who  prophejied  of  the  grace  of  God  that  JJjould 
come  unto  you.  Searching  what,  or  what  manner 
of  iiitie  the  Spirit  of  Chrijl  that  was  in  them  did  fig-* 
iiify,  when  it  tefiified  before-hand  the  fuffering s  of 
Chrijl,  and  the  glory  that  Jljould  follow.  You  fee, 
this  was  their  main  enquiry  :  the  thing  they  pro- 
phefied  of  was  the  grace  that  fhould  come  to  us  : 
the  Spirit  that  they  prophelied  by  was  the  Spirit  of 
Chrijl:  the  difcoveries  they  received  from  thaty 
were  about  the  fufferin.c^s  of  Chrift,  and  the  glory 
that  fhould  follow.  They  did  not  confider  them- 
felves  as  the  fervants  of  a  particular  generation,  but 
took  it  for  granted  they  were  writing  for  pofterity : 

ver.  12.  UfitQ  ivhom  it  was  revealed,  that  not  to  themfelves, 
but  to  us  they  did  minijler  the  things  that  are  report- 
ed unto  you. 

Though  Chrift;  was  only  manifefl:  in   thefe  laft 

Ter.  ao.      tluies,  yet  he  was  verily  fore-ordained  before  the 

foundation  of  the  world  unto  our  glory :  and  that  was 

all  along  the  food  given  in  to  the  faith  and  hope  of 

the  Old  Teft:ament  faints.     The  Apoftle  tells  the 


IN  THE  Spirit.  255 

Jews,  that  this  is  an  affair  of  which  God  had  fpo-  serm.  is. 
jken  by  the  mouth  of  all  his  Prophets Jince  the  world  j^asUuzx. 
began  ;  by  which  afTertion  you  fee  what  a  compafs 
he  takes  both  in  breadth  and  length.     All  the  holy 
Prophets  have  borne  this  teflimony,  and  they  have 
done  it  ^m^x  Jince  the  world  began.     He  gives  them 
an  inftance,  that  Mofes  truly  f aid  unto  the  fathers  f^^^-  '^'^''^^' 
A  Prophet  Jhall  the  Lord  your  God  raife  up  unto  you^ 
like  unto  me  :  And  then  adds,  Tea.  all  the  Prophets 
from  Samuel,  and  thofe  that  follow  after,  as  many  as 
havefpoken,  have  likewife  foretold  of  thefe  days :  As 
if  thac  was  their  main  bufinefs,   to   let  the  world 
know  what  God  would  do  in  the  fulnefs  of  time. 
Ke   fpeaks  of  this   as   the  grand  concern  :  Behold ^''''^^^^^^^' 
the  days  come,  that  I  will  perform  that  good  thing 
which  I  have  promifed  to  the  houfe  of  Ifrael,  and  the 
houfe  of  Judah.     In  thofe  days,   and  at  that  time, 
will  I  caufe  the  Branch  of  righteoufnefs  to  grow  up 
unto  David,  and  he  Jljall  execute  judgement  and  righ- 
teoufnefs in  the  land.     Out  of  thefe  particulars  the 
Apollle  works  an  argument,  by  which  he  would 
infinuate  himfelf,  and  the  dodrine  that  he  came 
with,  to  the  efteem  of  the  Jews  :  Te  are  the  chil- 
dren of  the  Prophets,  and  of  the  covenant  which  God 
made  with  our  fathers.     This  was  the  office  of  the 
Spirit  in  thofe  early  ages,   not  only  to  give  them 
light  about  their  prefent  duty,  but  to  put  them  in 
mind  of  that  better  thing  that  God  had  provided  for  Heb.  xi.  40. 
Its.     For  thefe  all  died  in  faith,  not  having  received  ver.  13. 
the  promifes,  but  they  f aw  them  afar  off,   ivere  per- 
fuaded  of  them,  and  confejfed  they  were  pilgrims  arid 
firangers  upon  the  earth.     It  was  thus  that  David, 
being  a  Prophet,  and  knowing  that  God  had  fworn  Adts  ii.  29, 
with  an  oath  unto  hi?n,  that  of  the  fruit  of  his  loins,     ^°'  ^^' 
according  to  the  fiefh,  he  would  raife  up  Chrifl  to  fit 
on  his  throne :  he  feeing  this  before,  fpake  of  the  re- 
furredlion  of  Chrifl,  that  his  foul  was  not  left  in  hell, 
"(lor  did  his  flejhfee  corruption, 

2.  Our 


25^  '  Jnjlifi^d 

f^^^^^-  ^^-  1.  Our  Lord  was  juftified  in  the  Spirit  as  to  his 
perfonal  furniture.  We  read  of  his  qualifications 
for  an   office  that  never  any  but  himfelf  was  put 

John  iii.  ijito  :  He  whoin  God  has  fent,  /peaks  the  words  of 
God^for  God  gives  not  the  Spirit  by  meafure  to  hiui. 
What  he  did  either  in  a  way  of  duty  or  of  miracle 
is  afcribed  to  this.  It  was  thus  that  he  di {covered 
hirufelf  to  be  the  Mediator  between  God  and  man, 
"^hd  determined  the  faith  of  good  people  in  the 
gveateft  concern  they  could  have.  John  the  Bap- 
trft  muft  have  been  acquainted  with  him  in  bis 
childhood  and  youth,  their  mothers  being  fo  near 
rel.uions.  He  mull  have  heard  of  the  wonderful 
thing's  that  happened  at  the  vifit  that  Mary  paid  to 

^"•^^  *•  43.  Elifabeth,  who  cried  out,  IVhenee  is  this  to  me,  that 
the  mother  of  hy  Lord  JJjould  come  unto  me  ;  for  lo, 
as  foon  as  th&^i)oice  of  thy  falutatlon  founded  in  my 
ears,  the  hahe  leapt  in  my  womb  for  joy.  Tie  heard, 
no  doubt  of  it,  what  things  his  own  father  faid  it 

▼er.  5s.  75.  his  circumcifion,  that  he  (hould  be  the  Prophet  of 
the  Higheft,  and  clofed  it  with  thefe  words ;  Blef- 
fed  he  the  Lord  God  of  Ifrael  who  has  redeemed  and 
vfited  his  people  ;  and  what  Simeon  and  Anna  de- 
clared foon  after  the  birth  of  Jefus.  Though  he 
continued  in  the  defarts,  he  could  not  be  fuch  a 
ftranger  in  Ifrael,  as  not  to  have  the  record  of  thefe 
events. 

But  yet  he  profefTes  that  the  main  teflimony 

joh. ;.  33,  was  given  by  the  Holy  Spirit :  I  knew  him  not, 
34-  faith  he,  i.  e.  not  fully,  not  free  of  all  fcruple,  but 
be  that  fent  me  to  baptize  with  water,  the  fame  faid 
unto  ?ne,  Upon  whom  thou  Jhalt  fee  the  Spirit  de- 
fcending  and  remaining  on  him,  the  fame  is  he  that 
Jhall  baptize  with  the  Holy  Ghofl ;  and  I faw  and 
bare  record,  that  this  is  the  Son  of  God.  The  paf- 
ifage  he   refers  to,   is  what  the  feveral  Evangeiifts 

M«.iii.i<;^  have  given   us,  that  when  Jefus  was  baptized  and 

*'        prayed,   the  heaven  was  opened,  and  the  Holy  Ghofl 

defcendedf  in  a  bodily JJjape  like  a  dcve,  upon  hi??i,  and 


IN  THE  Spirit.  257 

a  voice  came  from  heaven  which  /aid,  ^hou  art  my  ^^^'^J'  ^^ 
beloved  Son,  in  Thee  I  am  well  pleafed.     Thus  does 
Chrift  fpeak  of  his  minifterial  qualifications,  that 
a  fulnels  of  wifdom  was  in  him  :  The  Spirit  of  the  ^^^^  iv. 
Lord,  faith  he,  is  upon  me,  becaiife  he  has  anointed 
me  to  preach  the  Gofpel.     And  this  was  long  lince 
foretold,   that  the  Spirit  of  the  Lord  llioald  r^ira.  xi.  a. 
upon  him,  the  fpirit  of  wifdom  and  underfianding, 
the  fpirit  of  counfel  and  might,   the  fpirit  of  know- 
ledge, and  of  the  fear  of  the  Lord,     Thus   he   per- 
formed his  miracles,    as  Peter  tells  Cornelius,  Go^  a61sx.  38. 
anointed  Jefus  of  Nazareth  with  the  Holy  Gboft  and 
with  power,  who  went  about  doing  good,  and  heal- 
ing all  that  were  opprejjed  of  the  devil ;  for  God 
was  with  him.     This  was  the  method  into  which 
he  threw  his  defigns,  for  he  was  led  by  the  Spirit  Mat.  iv.  n 
into  the  wildernefs  to  be  tempted  of  the  devil. 

3.  The  Spirit  juftified  our  dear  Lord  at  the  hour 
of  his  death  and  fufFerings.  This  was  by  giving 
value  to  his  blood,  and  fupporting  the  courage  and 
refolution  of  his  human  nature.     The  fcripture  has 

been  very  particular,  that  through  the  eternal  Spi-  Heb.  \%.  14. 
rit,  he  offered  himfelf  without  fpot  unto  God.     It 
was  not  merely  the  extremity  of  dying  that  brought 
in  an  everlafling  righteoufnefs,  but  the  merit  arofe 
from  the  dignity  of  him  that  fuffered.     He  was 
then  full  of  the  Holy  Ghoft.     This  fet  a  joy  be- 
fore him  that  made  him  neither  afraid  nor  afha- 
med  tp  die  ;  for  if  it  is  faid  of  Stephen,  that  he  A<as  viL 
being  full  of  the  Holy  Ghofl,  looked  up  fledfaflly  to    ^^' 
heaven,  andfaw  the  glory  of  God,  much  more  may 
it  be  affirmed  of  him  who  had  not  the  Spirit  by 
meafure. 

4.  Another  time  when  the  Spirit  did  his  office, 
was  upon  the  refurredion  of  our  Saviour.     Then 

was  he  declared  to  be  the  Son  of  God  with  power,  Rom.  i.  4, 
by  the  Spirit  of  holinefs.     Sometimes  this  work  is 
afcribed  to  the  Father,  that  he  glorified  his  Son  A.a.sm.t2' 
Jefus,  he  raifed  him  from  the  dead,  and  gave  him  ^^^^■'^- '^^' 
Vol.  I.  K  k  glory. 


258  Jtijlified 

6ERM.  ^^.  glory.     ThoUy  faith  Chrift,  wilt  not  leave  my  foul  in 
Pf.  xvi.  lo.  hell,  neither  wilt  thoufuffer  thy  holy  One  to  fee  cor- 
ruption.    Sometimes  it  is  faid  of  the  Son  himfelf. 
Ads  ii.  24.  that  he  loafed  the  pains  of  death,  hecaufe  it  was  not 
poffible  that  he  Jhould  he  holden  of  it.     This  agrees 
joh.  X,  IS.  to  what  he  had  told  them  before  :  No  man  takes 
my  life  from  me  ;  I  have  power  to  lay  it  down,  and 
I  have  power  to  take  it  again. 

And  in  feveral  places  it  is  aflerted  of  the  Holy- 
Rom,  viii.  Ghoft.     Hence  we  read  of  the  Spirit  of  Him  who 
"■         raifed  up  J ef us  from  the  dead,   that  this  Spirit  is  to 
quicken  us.     He  was  put  to  death  in  the  flefh,  but 
jPet.  iii.    quickened  in  the  Spirit,   t  Under  this  head  I  may 
^  *         bring  in  the  great  things  that  he  did  between  his 
leaving  the  fepulchre,  and  going  up  for  good  and 
all  to  the  kingdom.     His  converfation  with   the 
Difciples  for  the  fpace  of  forty  days  is  mentioned 
Adis-i.  I.    this  way,  that  he  through  the  Holy  Ghofl  had  given 
commandment  to  the  Apoflles  whom  he  had  chofen, 
Lukexxiv.lt  was  thus  that  he  inftruded  them,  and  o/j^a^^^ 
^'^'         their  underflandings  ;  for  he  had  told  them  before 
John  xvi.    his   death,  /  have  many  things  to  fay  to  you,  but  ye 
^^'  ^^'    cannot  bear  them  now  ;  howbeit,  when  the  Comforter 
is  come,  whom  Twill  fend  in  my  name,  he  Jhall  lead 
you  into  all  truth.     So  that  when  he  fpake  to  them 
concerning  things  pertaining  to  the  kingdom  of 
God,  it  was  through  the  Holy  Ghofl  that  he  gave 
them  commandments.     In  this  manner  they  were 
not  only  perfuaded  of  his  refurrcdion   themfelves, 
but  led  into  the  right  way  of  declaring  it  to  others  : 
That  repentance  and  remiffion  offiusJJjould  be  preach- 
ed  among  all  nations  in  his  name,  beginning  at  Jeru- 
falem.     Thus  he  was  jullified  in  the  Spirit. 

5.  This  was  moft  eminently  done  at  the  day  of 

Pentecoft  ;  they  tarried  at  Jerufalem  till  they  were 

Luke  xxiv.  endued  with  power  from   on  high.     This  he  calls 

A^  i  '     baptizing  them  with  the  Holy  Ghofl ;  he  fell  upon 

every  one  of  them.     All  the  retinue  of  that  efFulion 

was  wonderful,  the  manner  of  its  coming  on,  and 

every 


IN  THE  Spirit.  259 

every  confequence  that  followed  after.     There  was  serM-  rs- 
fuddenly  a  found  from  heaven  as  the  rufying  of  a  Adis  h.  2, 
mighty  wind,   and  it  filled  all  the  houfe  where  they     3. 4- 
were  fitting  :  And  there  appeared  unto  them  cloven 
tongues  like  as  of  fire ;  And  they  were  all  filled 
with  the  Holy  Ghofl,   and  began  to  fpeak  with  other 
tongues,  as  the  Spirit  gave  them  utterance.     This 
amazed,  as  well   it  might,  all  the  devout  -men  that  ^^r-  7. 
were  gathered  from  every  nation  to  the  feaft  at  Je- 
rufaiem.     But, 

Peter  defends  the  Providence  againll  them  that 
mocked,  and  explains  it  to  thofe  that  marvelled  : 
That  they  are  to  underlland  it  two  ways,  frflj 
As  an  accomplilhment  of  an  ancient  prophecy  out 
ot  Joel ;  2in6,  fee ondly.  As  a  teftimony  given  from 
heaven  to  that  Perfon  whom  they  had  defpifed, 
and  hated,  and  killed.  From  hence  they  might 
fee,  that  he  was  admitted  into  the  honours  of  ano- 
ther world,  though  he  had  beenio  rudely  treated 
in  this :  Being  by  the  right-hand  of  God  exalted,  —  33' 
afid  having  received  of  the  Father  the  promife  of  the 
Holy  Ghofl^  he  has  fhed  forth  this  which  ye  now  fee 
and  hear.  What  they  faw  and  heard  gave  in  a 
full  evidence,  that  though  he  had  been  defpifed 
and  rejected  of  men,  yet  he  was  chofen  of  God, 
and  precious.    And  upon  the  whole,  he  concludes, 

Let  all  the  houfe  of  Ifrael  know  ajfuredly,  that  the 36. 

fame  Jefus  whom  ye  have  crucified,  has  God  made 
both  Lord  and  Chrift.  By  this  they  might  find  he 
was  another  fort  of  perfon  than  they  took  him  for  ; 
the  great  Head  of  authority  above,  and  the  great 
Head  of  influence  below.  Such  an  effuiion  as  that, 
was  an  argument  of  his  having  a  throne.  He 
could  not  be  deferted  of  the  Father,  as  they  ima- 
gined, if  he  received  fuch  a  fuln^efs  into  his  own 
hands,  and  made  thefe  diilributions  among  his 
people.  This  is  what  the  Apoftle  Peter  enlarges 
on  in  his  fpeech  or  fermon,  and  he  refers  to  it  af- 
terwards 


26o  Jupfied 

SERM.  i8.  terwards  in  his  letter,  that  the  Gofpel  is  preached 

iPcJi.  12.  with  the  Holy  Ghojl  fent  down  from  heaven. 

6.  The  Spirit  continues  to  juftify  Chrift  in  the 
conviftion  of  finners  ;  he  attends  the  preaching  of 
the  Gofpel,  and  makes  it  ufeful  to  thofe  who  are 
dead  in  trefpajjes  and  fins,  as  our  Lord  promifed  he 

John  xvi.    fhould  do  :  When  he  is  come  he  Jfjall  convince  the 

8. 9, 10,  .ui^Qj-id  of  fin,   and  righteoufnefs,  and  judgment ;  Of 

'^"       fin,   hecaufe  they  believe  not  in  me  ;  Of  righteoufnefs, 

becaufe  I  go  to  the  Father y  and  ye  fee  me  no  more  ^ 

Of  judgment^  becaufe  the  prince  of  this  world  is 

judged. 

Thefe  are  things  that  none  but  the  Spirit  can 
imprefs  upon  us  ;  they  are  what  man's  wifdom  is 
fo  far  from  teaching,  that  it  reckons  them  foolijh- 
nefs.  The  lin  of  not  believing  in  him  gives  no 
trouble  till  they  are  made  to  fee  what  he  is  in  him- 
felf,  and  what  he  rauft  be  to  them,  if  ever  they 
are  happy.  Their  unbelief  is  what  they  ufed  to 
plead  for ;  they  had  a  great  many  arguments  to 
defend  it ;  but  when  the  Spirit  fell  to  work  with 
them,  as  it  is  faid  of  the  Jews  who  gloried  in  ha- 

^;Ssii.  37.  ving  ftied  his  blood,  they  were  pricked  in  their 
hearts,  and  cried  out.  Men  and  brethren,  what  Jhall 
we  do  P  then  this  fin  lay  heavy  upon  them. 

It  is  the  fame  as  to  that  righteoufnefs  that  is  re- 
vealed to  us  by  the  Holy  Spirit.  Men  by  nature 
have  no  notion  of  any  other  acceptance  with  God 
than  what  they  give  themfelves  :  But  when  the 
Holy  Gholl  has  humbled  us  for  our  iniquity,  he 
ihews  us  that  no  merit  of  ours  can  be  the  ground 
of  a  pardon  ;  but  the  righteoufnefs  in  which  we 
are  juflified  is  owing  to  this,  that  Chrifi  is  gone  to 
the  Father.  He  leads  us  up  to  the  Advocate  whom 
we  have  above,  and  engages  all  our  defires  to  be 
found  in  him.  And  then,  left  their  convidlions 
ihould  be  attended  with  dark  thoughts  about  the 
event  of  a  war  with  Satan,  he  tells  them  that  the 
prince  of  this  world  is  judged^  and  that  we  come 

by 


ijf  THE  Spirit.  261 

by  our  peace,  and  hope,  and  joy,  in  believing.     It  serm.  t^ 
is  his  blelling  upon  our  miniftry,  that  makes  Chrift       ' 
known  among  you  :  2>  are  mamfejlly  declaredto  2  Cor.  iiu 
he  the  epijiles  of  Chriji  minijlred  by  us,  written  ?iot    ^' 
-with  inkf  but  with  the  Spirit  of  the  living  God  j  not 
in  tables  of  Jlone^  but  infiejhly  tables  of  the  heart. 

7.  The  Spirit  juftifies  our  bleffed  Lord  by  the 
confolations  that  are  given  to  a  believer.     Our  duty 
is  exprefled  by  walking  in  the  Spirit ;  our  privilege  Gal.  v,  25. 
is  called  a  being  led  by  the  Spirit ;  and  as  many  Rom.  viiL 
as  are  fo  are  the  fans  of  God,     Now,   in  all  this     M* 
operation,  he  is  leading  the  foul  nearer  to  Jefus 
Chrift.     He  Jh  all  glorify  ine,  faith  our  Lord,  for  he 
Jhall  take  of  7nine,  andjhew  it  unto  you.     Thus  he 
carries  on  th^  work  of  faith  with  power.    The  holi- 
nefs  he  recommends  to  us/is  that  he  fhews  in  Chrift; 
He  takes  of  his :  And  when  he  conveys  any  com- 
fort into  our  fouls,  it  is  a  taking  of  his^  revealing 
his  love  and  his  grace,  and  from  each  of  thefe  he 
raifes  in  the  believer  a  courage  to  die  as  the  Apoftle 
argues  :  Now  little  children,  abide  in  him,  that  when  i  John  M. 
he  Jlmll  appear,  ye  may  have  confidence^  and  not  he    *  ' 
ajhamed  before  him  at  his  coming. 

The  fandification  that  the  Spirit  gives  us  is  a 
living  argument  that  Chrift  is  Head  over  all  things 
unto  the  Church :  We,  as  the  feveral  members,  are 
nouriftied  by  a  derivation  from  him,  and  increafe 
with  the  increafe  of  God.  It  is  thus  we  know,  that 
he  has  reconciled  our  fouls  to  Divine  juftice,  and 
that  he  has  renewed  and  prepared  them  for  the 
Divine  mercy.  This  is  he  that  came  by  water  and  r  johnv.c. 
hloody  even  Jefus  Chrifi ;  not  by  water  only,  but  by 
water  and  blood ;  and  it  is  the  Spirit  that  bears 
witnefsy  hecaufe  the  Spirit  is  truth.  How  does  he 
jbear  witnefs  of  thefe  things,  that  Chrift  came  both 
for  our  atonement  and  for  our  holinefs ;  but  by- 
throwing  his  evidence  within,  giving  us  a  confor- 
mity to  him,  and  making  us  partakers  of  his  pu- 
rity and  of  a  gladnefs  am9ng  his  fellows  ?    This 

is 


262  God  Jujlified 

SERM.  18.  is  part  of  the  kingdom  of  God,  which  confifts  in 
peace  and  joy  i?i  the  Holy  Ghojt.  And  happy  are 
the  people  that  juftify  Him  who  laid  down  his  life 

1  Cor.  xii.  to  juftifv  them.  No  man.,  /peaking  by  the  Spirit  of 
^'  God,  calls  Jefus  accurfed  ;  and  no  fnan  can  fay  that 

Jefus  is  the  Lord^  but  by  the  Holy  Ghojl. 


'^'^■^<^^'<^4>-<^'^<^'<^-^'<~y^4^<^'<^^^'<^ 


I-:  SERMON  XIX. 

IV.  TJE  who  is  thus  juflified  in  the  Spirit  is  no 
|~i  other  than  the  Moft  High  God.  The 
name  that  he  goes  by  in  the  firft  branch  of  our 
religion  runs  through  the  other  articles,  and  belongs 
to  all  the  great  things  that  are  faid  of  him  in  the 
text.  I  have  fliewn  you  that  he  could  never  have 
anfwered  the  end  of  being  manifeji  in  the  fe/h,  if 
he  had  not  been  God  over  all,  blejfedfor  ever.  And 
I  fhall  now  confider  his  Divine  Nature,  as  it  far- 
ther appears  from  the  teftimony  of  the  Holy  Ghoft ; 
that  He  who  received  fuch  a  witnefs  as  this,  muft 
be  God.  Becaufe,  the  Spirit  is  what  he  himfelf 
purchafed  and  deferved ;  M'hat  he  fent  upon  his 
own  authority  :  This  Spirit  reprefents  him  as  equal 
to  all  the  demands  of  God's  juftice,  as  the  giver  of 
all  the  grace  that  his  people  want ;  as  one  capable 
of  anfwering  our  dependence  ;  and  as  a  perfon  en- 
titled to  the  glory  of  another  world.  Such  a  tefti- 
mony as  this,  is  too  much  for  a  creature  :  it  is  only 
a'God  who  can  be  thus  juflified  in  the  Spirit. 

1.  Confider,   that  the  Spirit  who  gives  in  this 

teftimony  of  Chrift,   is  fent  down  upon  the  piir- 

cbafe  made  by  Him.     Now,  who  is  he  that  could 

3  deferve 


in  the  Spirit,  263 

deferve  fo  great  a  gift  to  his  church  ?  That  merit  ^e^JJJjp; 
did  not  arife  merely  from  the  violence  of  his  pain, 
or  the  innocence  of  his  perfon.     Suppofe  an  An- 
gel had  put  on  a  dying  nature,  and  made  himfelf 
capable  of  enduring  the  crofs,  what  had  been  the 
proper   reward  to   fuch  an   obedience?  We  may 
imagine,  that  as  men  had  put  him  to  death,  fo  his 
integrity  would  be  cleared  ;  and  as  God  had  ap- 
pointed  it,  fo  he  Ihould  have  a  greater  honour 
upon-  his  return  to  heaven  ;  but  can  it  be  thought 
that  in  this  a6tion  he  could  be  fignificant  enough 
to  make  a  purchafe /or  o^/j<?rj-.^  and  that  of  the 
greateft  bleiiings  that  ever  can  be  given  ?  If  fuch 
an  Angel  was  exalted  to  a  higher  degree  o^ perfo?ial 
glory,  it  is  as  much  as  he  could  expedl ;  but  is  it 
likely  that  we  in  this  lower  nature  Ihould  be  ever 
the  better  for  what  he  did  ? 

Well,  do  but  give  a  little  fcope  to  your  medita- 
.  tions  ;  confider  what  Chrift  has  drawn  in,  and  col- 
lected to  himfelf  by  dying  ;  not  only  a  Name  above 
every  navie^  a  better  eftate  than  that  of  the  Angels, 
•  but  a  fulnefs  of  grace  for  all  his  people.  There 
are  many  thoufands  in  the  different  ages  and  coun- 
tries of  the  world  for  whom  he  has  obtained  an  . 
eternal  redemption. 

And   what  does  this  falvation  begin  v;ith,  what 
is  it  aflured  by,  but  the  gift  of  the  Holy  Spirit  ? 
Ye  trufted  in  Christ,  after  ye  had  heard  the  word  Eph.  i.  n, 
of  truthy  the  Gofpel  of  your  falvation  ;  in  whoin  al~     ^^'  **' 
fo,  after  ye  believed,  ye  were  fealed  with  that  holy 
Spirit  of  promife,  which  is  the  earnefl  of  our  inheri- 
tance, until  the  redemption  of  the  pur  chafe  d  pojfeffion 
to  the  praife  of  his  glory.     This  is  more  than  any 
creature  can  deferve  :  The  merit  muft  arife  from 
the  dignity  of  the  Perfon  that  fuffered,  becaufe  it 
reaches  not  only  to  himfelf,  but  the  whole  body  of 
his  people  ;  and  belides,  it  includes  not  only  the 
common   favours  which  they  had   loft,   but   the 
greateft  blefling  that  God  himfelf  could  give.  God 

r  eve  ah 


264  God  Jujlified 

S£RM.  ig.  YCDeals  by  the  Spirit  the  things  that  he  has  pre- 

X  Cor.  ii.    pared  for  them  that  love  him  :  J¥e  have  received  not 

^°-  "•    the  fpirit  of  the  world,  but  the  Spirit  which  is  of 

Gody  that  we  may  know  the  things  that  are  freely 

given  to  us  of  God. 

Now,  what  muft  He  be,  whofe  blood  had  fuch 
a  value  in  it,  that  for  his  fake,  the  Spirit  fliould 
come  down  frorrt  on  high,  to  fill  his  place,  to  do 
his  work  as  a  deputy,  and  to  fhare  his  glory  as  a 
partner?  The  Prophet  puts  the  queftion  fo  high, 
ifa.  xi.  13.  that  no  creature  can  anfwer  it :  Who  has  direHed 
the  Spirit  of  the  Lord,  and  who,  being  his  counfellor, 
has  taught  him  ?  We  may  with  ftill  more  reafon 
afk.  Who  could  deferve  this  Spirit  of  the  Lord,  or 
have  merit  enough  to  oblige  him  ?  Or,  to  put  it 
into  the  Prophet's  next  words.  Who  has  firfl  given 
to  the  Lord  P  No  creature  in  heaven  or  in  earth 
could  pretend  to  the  former,  to  dired  that  Spirit 
who  has  produced  and  modelled  the  univerfe,  and 
as  little  could  any  deferve  him,  or  lay  him  under 
an  obligation  to  come  and  do  a  greater  tafk  than 
making  the  world. 

But  fuch  a  one  there  is  to  whom  the  Spirit  was 
owing,  for  whofe  fake  believers  fhould  have  him ; 
or,  to  preferve  the  language  of  the  Bible,  he  has 
Rom.  xi.    firfi  given  to  the  Lord,  and  therefore  itjhall  be  re- 
GaLiv  5  P^^'^  ^^^^^^'    Here  is  one  who  has  redeemed  them  that 
6.       '  were  under  the  law,  that  they  might  receive  the  a- 
doption  of  fons  ;  and  becaufe  they  are  fons,  the  Spi- 
rit of  the  Son  is  fent  into  their  hearts,  crying,  Abba, 
Father.     He  has  done  that,  which  makes  it  more 
than  an  adt  of  bounty  for  the  Holy  Ghoft  to  be 
fent ;  it  is  what  eternal  juftice  owes  him  :  And 
who, is  he,  that  could  thus  bargain  with  God,  and 
not  only  defire,  but  demand  the  greatell  bleffing 
that  he  ever  did  give,  or  ever  will  ?   Chrift  has 
John  xiv.    claimed  all  this  to  himfelf.    /  will  pray  the  Father, 
i<J*i7-    and  he  fhall  give  you  another  Comforter,  who  Jh all 
abide  with  you  for  ever^  even  the  Spirit  of  truth,  who 

dwelleth 


in  the  Spirit,  265 

dweUeth  with  you,  andJhaU  be  in  you,  Do  but  take  se^m.  ly. 
the  whole  Icheme  of  redemption  together  ;  confi- 
der  with  care  what  the  gift  of  the  Spirit  is ;  how 
ufeful,  how  glorious  I  and  remember  of  This  there 
was  a  purchafe,  i.  e.  fomething  was  done  of  equal 
value  to  it,  that  fully  deferved  it.  Think  ferioully 
of  the  matter  in  this  connexion,  and  the  current  of 
your  meditations  will  havje  weight  enough  to  bear 
down  the  crackling  of  thorns^  and  the  laughter  of 
fools. 

1.  This  Spirit  is  fent  by  our  Lord's  authority. 
Sometimes  he  reprefents  his  part  in  fending  him  aa 
an  a(ft  of  intercelhon  :  I  will  pray  the  Father,  and 
be  will  give  you  another  Comforter,  and  there  is  no 
doubt  to  be  made  of  it,  but  he  carried  to  heaven 
with  him  the  begging,  the  inferior,  the  depending 
nature  ;  that  with  which,  in  the  days  of  his  fiejh,  he  Hcb.v  7. 
offered  up  prayers  and  fupplications  with  fir ong  cry- 
ing and  tears. 

But  he  alfo  fpeaks  in  a  language  that  fignifies  a 
great  deal  more  ;  as  if  it  was  his  own  doing :  If 
1  go  away,  I  will  fend  him  to  you.  This  was  the 
refult  of  his  own  greatnefs,  and  his  return  to  the 
glory  that  He  had  with  the  Father  before  the  world  ' 

was.     I  fend,  faith  he,  the  promife  of  my  Father  up-  Lukexxiv. 
on  you  ;  and  this  was  enduing  them  with  power  from     49- 
on  high :  It  is  the  firft  grant  that  he  makes  from 
his  throne  :  They  were  to  be  endued  with  power 
from  on   high,  when  he  himfelf  had  received  all 
power  both  in  heaven  and  earth.     The  Angels  then 
began  to  pay  him   their  homage:  "E  01  when  the  Hth.i.  6^ 
Firji-begotten  was  brought  again  into  the  world,  it 
was  faid^  Let  all  the  Angeh  of  God  worfhip  him. 
He  has  alfo  given  proper  notice  of  his  acceiiion  to 
that  dignity,  among  thofe  few  fheep  whom  he  had 
left  in  the  wildernef?  :  The  Spirit  was  not  given  till  Jah.vii.39. 
Jefus  was  glorified.     The  Scripture,  by  putting 
things  into  that  order,  lets  us  fee  that  this  is  one 

Vol.  I.  LI  confequeoce 


266  God  Jtijllfied 

SERM.  19.  confequence  of  his  majefty  ;  it  comes  in  among  the 
'        iiril  fruits  of  his  empire. 

,  And  who  is  great  enough  to  make  fuch  a.  dif- 
pofal,  at  "vvhofe  command  the  eternal  Spirit  comes 
down,  and  goes  through  the  mighty  oifices  of  a 
Sandifier  and  a  Comforter  ?  This  Spirit  who  fliould 

joh.  xvi.  ]e^(]  them  into  all  truth,  'was  not  to  fpeak  of  himftlf, 
**''  ^  '  hut  whatfofver  he  heard  he  was  to /peak  :  and  faith 
Chrili,  he  /ball  glorify  me,  for  he  Jhall  take  of  mine 
andJJjew  it  unto  you.  We  may  nle  our  Lord's  own 
argument ;  Whether  is  greater,  he  that  is  fent,  or 
He  that  fent  him  ?  certainly,  he  that  fent  him. 
Now,  if  Jefus  had  only  a  created  nature,  this  is 
m  ire  than  he  could  do:   Men   and  Angels  cannot 

— .\x.a2.  give  the  Spirit;  but  he  fpeaks  like  a  God.  He 
breathed  on  the  Difciples,  faying^  Receive  ye  the  Holy 
Ghofl. 

This  is  what  none  could  fay  but  himfelf.  I  do 
not  deny,  but  fome  vain  men  have  pretended  to 
life  thofe  words  ;  but  theirs  ought  to  be  numbered 
among  the  mouths  that  fpeak  blafphemy  againfi  the 
tabernacle  of  God,  and  fome  of  them  received  the 
due  reward  of  their  deeds.  This  language  of  Chrift 
was  fitted  to  no  lips  but  his  own.  There  could 
not  be  a  greater  crime  than  to  fuppofe,  that  the 
gift  of  God  ?night  be  purchaftd  with  money.  Confi- 
der  the  defign,  the  nature,  the  myftery  of  the  Spi- 
rit's operations,  to  what  purpofes  he  is  prefent  with 
believers  through  all  the  dangers  and  duties  of  life, 
and  how  he  carries  them  over  death  and  darknefs 
into  the  manlions  above  ;  and  then  remember  who 
it  is  that  fends  him,   and  you  will  foon  conclude, 

Pf. ixviii.    that  he  comes  from  the  God  of  fahation^  to  whom 

I  Cor.  xii.   belong  the  ijfues  from  death.     There  are  diverfities 

4.5.6-    of  gifts  J    but  the  fame  Spirit ;  there  are  differences 

of  adminiflrations,   but  the  fame  Lord ;  and  there 

are  diverfities  of  operations^   hut  it  is  the  fame  God 

who  works  all  in  all, 

3.  You 


i?t  the  Spirit,  267 

3.  You  may  farther  argue  the  Divine  Nature  of  sr^^R^T.  19. 
our  Redeemer  from  the  teilimony  that  the  Spirit  '  '  " 
gives  to  him  in  your  own  folds,  when  it  leads  you 
to  depend  upon  him  for  acceptance  with  God.  1 
do  not  wonder,  that  they  who  deny  his  Deity, 
throw  contempt  upon  his  fatisfadlion.  As  they 
have  trodden  under  foot  the  Son  of  God,  they  count  Heb.x.i^ 
the  blood  of  the  co'venant  wherewith  he  was  fan^i- 
fiedj  an  unholy  or  a  common  thing  ;  thus  denying  the  2  Pet.  ii.  i. 
Lord  that  bought  them.  It  is  plain  they  fee  no  need 
of  this  atonement ;  they  can  imagine  a  way  to  hap- 
pinefs  without  it.  And  from  hence  you  may  con- 
clude, that  the  Spirit  has  not  convinced  them  of 
f.n;  he  has  not  bound  upon  the  confcience  all  the 
feverity  and  terror  of  a  righteous  law.  The  Apoftle 
was  without  the  law  once  ;  though  he  pretended  to 
vakie  it,  yet  by  that  he  could  fee  no  fiult  in  him- 
felf,  but  brings  in  this  verdid,  that  touching  the 
righteoufnefs  of  the  law,  he  was  hlaviclefs.  Thus 
was  he  alive  in  his  own  opinion ;  no  pains  or  fenfe 
of  death  gave  him  any  trouble  ;  but  at  laft  the  com-  "-cm.  vii;. 
majidment  came,  by  which  phrale  he  mufl  fignify  a  -''•  ^^'  '''■■ 
great  deal  more  than  his  regard  to  it,  for  that  he 
had  all  along  ;  it  came  with  a  new  fort  of  weight, 
for  then  fin  revived^  and  be  died.  He  would  no 
longer  think  hirafeif  blamekfs  touching  the  righ- 
teoufnefs of  the  law,  for  the  commandment  that  w-.is 
ordained  unto  life^  he  found  to  he  unto  death  ;  not 
that  that  which  was  good  in  itfslf  was  made  death 
to  him,  but  fin  by  the  commandment  appeared  exceed- 
ing finful :  for,  faith  he,  the  law  is  fpiritual,  but  I 
am  carnal,  fold  under  fin.  Juft  i<;i  it  will  be  with 
every  one  of  us,  when  the  Spirit  of  God  does  thofe 
offices  upon  our  fouis  that  he  is  fent  into  the  world 
about,  i.  e.  to  convince  of  fin,  and  righteoufnefs, 
and  judgment.  When  he  has  convinced  us  of  lin, 
he  has  virtually  ftruck  off  all  our  dependence  upon 
the  creature  :  we  dare  truil  to  no  duties,  no  graces 
or  comforts 5  thefe  are  imperfed:  and  impure^  nei- 
ther 


268  God  Jujlified 

SERM.  19.  ther  great  enough  in  their  quantity,  nor  good  e- 
"        nough  in  their  nature.    We  then  look  to  Chrift  for 
righteoufnefs,  becaufe  he  is  gone  to  the  Father. 

How  fhould  his  going  to  the  Father  make  us  ap- 
prehenfive  of  a  righteoufnefs  by  him  ?   It  certainly 
proclaims  the  Divinity  of  hjs  Perfon,  that  he   is 
equal  with  God,  and  as  fuch  a  one,  he  is  gone  to 
manage  the  whole  concern  of  our  redemption.    An 
infinite  nature  was  offended  in  its  holinefs,   and 
engaged  againft  us  in  its  juftice.    Now,  who  could  ' 
be  fit  to  tranfafl  with  him  upon  the  head  of  peace 
and  reconciliation  ?    Job  takes  it  for  granted,  that 
there  could  be  no  pardon,  becaufe,  faith  he,   He  is 
tiot  a   man  as  1  aniy  that  IJhould  come  before  him. 
His  argument  turns  upon  this,  that  whoever  deals 
with  God  in  a  treaty  of  falvation  for  poor  loft  fin- 
iiers,  mult  be  upon  his  level ;  as  great  as  he  is,  or 
as  he  is  called,  a  days-man  between  us,  who  may  lay 
lis  hand  upon  us  both.     The  Lord  Jefus  Chrift 
in  coming  down  upon  earth,  proves  himfelf  to  be 
formed  out-  of  the  clay,  a  true  reprefcntation  of  one 
party  ;  he  was  made  lower  than  the  Angels  for  the 
fuffering  cf  death.    But  now,  in  his^oi;;^  to  the  Fa- 
ther, we  are  convinced  that  what  he  did  was  the 
righteoufnefs  in  which  his  people  are  found  ;  that 
^ifch.  xiii.  x.\iQf^Qf(i  of  God  has  been  directed  againjl  the  Man 
ijohiiiU.3.whoishisfeIlozv.     He  knew  that  the  Father  had 
given  all  things  into  his  hands,  and  that  he  was  come 
from  God,  and  went  to  God, 

It  is  only  in  this  view  that  an  awakened  con- 
fcience  can  have  peace.  The  Spirit,  after  he  has 
uiifettled  the  fiqner,  and  put  him  by  his  other  de- 
pendencies, fhews  him  a  merit  that  will  do ;  that 
though  Chrift  is  in  the  form  of  a  fervant,  he  thinks 
it  no  robbery  to  he  equal  with  God.  The  I'oul  regards 
jerxxiii.  ^^"^  ^s  Jehovah  o//r  right coufnefs.  Deftroy  that 
*5-  title,   and  our  comfort  in  him  gives  way.     When 

tfa.  xiv.  1-,.  he  invites  the  ends  of  the  earth  to  look  unto  him  that 
they  may  be  faved,  he  gives  this  reafoo  for  the  call, 
'  this 


in  the  Spirit,  2  69 

this  ground  for  their  hope,  that  he  is  the  Lord,  and^^^^-  ^9; 
there  is  none  elfe.     And  when  the  believer  gives 
out  the  confidence  that  he  has  in  him,  it  is.flill  up- 
on this  bottom  :  In  the  Lord  Jh all  one  fay^  I  have  ifa.  xiv.i4, 
righteoufnefs  and  Jlrengih  ;  to  him  Jhall  men  covie^     *s* 
atid  in  him  Jhall  the  feed  of  Ifrael  he  jiifUfied, 

Indeed  the  name  of  Lord,  as  wtrll  as  ihat  of  God, 
is  fcattered  among  the  creatures  :  There  are  gods 

.many^  and  lords  many  ;  but  when  it  is  ufed  with 
the  higheft  attributes,  when  the  greateft  things  are 
affirmed  of  him  that  has  it,  the  fenfe  is  determined. 
Xf  \ve  read  of  a  Lord  that  gives  us  food  and  rai- 
ment, and  proteds  us  in  our  way,  perhaps  there  is 
no  neceffity  to  underlland  fo  much  by  it :  but  the 
Lord,  in  whom  we  have  righteoufnefs,  to  appear  in 
the  prefence  of  eternal  Juftice  ;  the  Lord  by  whom 
we  have  flrength  to  encounter  Satan,  to  go  forth 
conquering  and  to  conquer  ;  He  by  whom  all  the 

feed  of  Ifrael  in  every  country,  people,  tongue,  and 
nation,  in  every  age  of  the  world,  are  to  be  jufti- 
fied  and  to  glory,  muft  be  the  Lord  befides  whom 
there  is  none  elfe  ;  for  he  that  glories  is  to  glory  in 
the  Lord. 

It  is  fuppofed  that  He  who  undertook  our  re- 
demption was  in  this  refped  equal  to  the  defign, 
becaufe  being  the  brightnefs  of  the  Father^'  Glory,  Heb.  i.  3. 
and  the  exprefs  image  of  his  Perfon,  after  he  hud  by 
himfelf  purged  away  our  fins,  for  ever  fat  down  on 
the  right-hand  of  God.  There  are  four  things  to 
be  obferved  in  the  gradation  of  that  fentence. 

Firjl,  That  it  was  not  every  one  who  could  en- 
ter: into  the  delign  :  He  that  does  it  mull  be  ?Z^^ 
brightnefs  of  the  Father^s  Glory,  and  the  exprefs 
image  of  his  Perfon.  It  w^as  neceffary  he  fhould 
have  fuch  a  dignity  in  himfelf,  or  otherwife  he  had 
fallen  beneath  the  undertaking.  If  he  was  not  all 
this,  it  fignified  nothing  what  he  coulci  do. 

Secondly,  It  was  this  perfonal  merit  that  made 
the  atonement.     By  himfelf  he  purged  away  our 

finsi 


270  God  Jujlified 

SERivr.  19.  fins  ;  not  only  as  he  made  an  offering  of  himfelf, 
''        but  his  own  virtue  conveyed  a  value  to  thofe  fuffer- 
ings,  and  made  them  effedual. 

'Thirdly^  it  is  from  boih  thefe  confiderations  that 
he  takes  his  place  at  the  right-hand  of  God.  He 
could  not  have  gone  thither,  had  he  not  been  the 
brightnefs  of  his  glory  ;  and  therefore,  though  the 
expreffion  of  fitting  at  the  right-hand,  does  fome- 
times  fignify  the  happinefs  of  a  creature,  what  be- 
lievers are  capable  of,  it  is  plain  that  cannot  be  the 
meaning  here  :  For  Chrid's  taking  that  place  is 
put  upon  the  dignity  of  his  Perfon,  that  he  was 
equal  to  the  Father  ;  and  in  that  cbaradler,  as  foon 
as  he  had  done  his  work  on  earth,  he  went  up  to 
heaven.     And  therefore, 

Fourthly,  This  muft  fignify  that  in  him,  v^^hich 
cannot  be  given  to  a  creature,  becaufe  the  reafons 
for  it  are  peculiar  to'  himfelf;  and  it  is  underftood 
jacb.i.  5.  in  fuch  a  ienfe,  as  makes  it  incommunicable  ;  For 
to  which  of  the  Ang^hfaid  he  at  any  time,  Sit  thou 
at  my  right-hand? 

4.  The  Spirit  lead"^  us  to  Chrift  as  the  Giver  of 
Pfai.  ex.  3.  what   we   want.     They   are   his  people  whom  he 
makes  willing  ;  they  worfliip  hi?n  in  the  beauties  of 
Heb.  xii.  2.  holinefs.    He  is  the  author  and  finijljer  of  faith.     He 
Mat.xxviii.  has  promifed  to  be  with  us  to  the  end  of  the  world. 
^°-         This  cannot  be  underftood  of  his  human  nature  ; 
Aasiii.ai.  for  the  heavens  have  received  that  till  the  time  of  the 
reflitution  of  all  thi?igs.     And   therefore   when   he 
/  tells  the  Difciples,  Tet  a  little  while,  and  ye  fee  me 

no  more  ;  and  again,  yet  a  little  while,  and  ye  Jfjall 
fee  me  ;  it  muft  be  underftood  of  two  different  na- 
tures,  unlefs   we   will   dafli   upon  a  contradiction, 
and  make  one  part  of  the  fentence  deftroy  the 
aCor.  V.     other.     They  were  to  fee  and  know  him  no  more 
*^'         after  the  fiejh ;  whither  he   went  they  could  not 
John  xiv.    come  *,  and  yet  ISe  would  fee  them  again,  and  not 
**•         leave  them  confortlefs.     Nay,   he  tells  them,  that 
his  prefence  with  them  would  be  vital ;  fufficient 

«  ,  a  to 


XVIU. 

20. 


in  the  Spirit,  271 

to  all  the  purpofes  of  duty,  and  a  full  fecurity  of  serm  19. 
happinefs ;  Becaiife  1  live,  yeJJjall  live  alfo.    There  j^hn  xiv. 
was  to  be  a  communication,  a  vein  of  influence     i9« 
reaching  from  heaven   to  earth  \  a  life  from  him  , 

llreaming  down  to  them. 

And  what  apprehenlions  muft  we  have  of  Him, 
who  is  the  fountain  of  fuch  an  exiftence  ?    Who 
muft  He  be  that  makes  us  live  over  again,  that 
gives  us  2i,  part  in  the  fir jl  refurreclion  ?    How  (hall 
we  find  a  harmony  between  what  he  faith  to  the 
Father,   and   this  that  he  tells  the  Difciples  ?    To 
the  Father  he  profelTes,  /  am  no  more  in  the  world  ;  John  svii. 
but  thefe  are  in  the  world,  and  I  come  to  thee  ;  and     ^^• 
yet  to  his  people  he  has  promifed,  Wherever  two  or  m^t. 
three  are  met  in  my  name,  I  am  in  the  midji  of  them. 
The  council   at  Jerufalem  took  knowledge  of  the 
Apoftles,  that  they  had  been  with  Jefus :  How  could  /^^^  ^'^' 
that  be,  when  he  was  in  heaven,  and  they  on  earth  ?     ^^' 
They  muft   mean,   either  that  their   having  been 
formerly   with   him   had   left  impreffions  behind  ; 
or  rather,   that  they  were   ftruck  with  a  fenfe  of 
fome  new  converfation  ;  they  took  knowledge  that 
they  had  been  with   Jefus.     Now,  who  is   it   that 
could   be   both   in  heaven  and  earth,  but  He  who 
had  faid  of  himfelf  to  Nicodemus,  that  no  man  had  John  iiw 
afcended  up  into  heaven,  but  he  that  came  down  from     ^^' 
heaven,  even  the  Son  of  man,  who  was  then  in  hea- 
ven ? 

All  religion  is  the  work  of  a  God.     A  convert 
is  horn,   not  of  fle/b,    nor  of  the  will  of  man,  nor  c/*-—  1. 13, 
biood^  but  of  God.     The  author  of  every  good  and 
perfe£l  gift,  is  the  Father  of  lights  :  of  his  own  will  jam.i.  17, 
does  he  beget  us  by  the  word  of  truth.     And  there-     ^^• 
fore,  if  we   have   our  dependence  upon  Chrift  for 
thefe  things,  the  Spirit,  in  leading  us  to  him,   tells 
us  what  he  if.     The  Apoftle  numbers  the  fteps  by 
which  he  went  up  to  his  glory ;  firft,  That  he  was 
raifed  by  the  woi  king  of  a  mighty  powsr  ;  then  fet  Eph.  i  r^, 
at  the  rigin-hand  of  God,  Angels  and  principalities 

and 


20, 21, 


272  God  jfujlljied 

SERiVL  19.  and  dominions  heingmadeJuhjeEl  to  him  ;  and  then  ap- 
pointed to  be  Head  over  all  things  unto  the  Church, 
Now,  how  can  he  be  equal  to  this  relation,  if  he 
is  no  more  than  a  creature  ?  For  the  Church  is  his 
hodyy  which  he  not;  only  guides, "but  animates. 
He  is  the  Head,  from  which  an  influence  comes 
that  exceeds  all  the  courfes  of  nature  ;  and  there- 
fore he  muft  have  the  fulnejs  of  him,  ivho  fills  all  in 
all.     As  the  confequence  and  argument  of  fuch  a 

Eph.  ii.  I.  capacity,  he  quickens  thofe  who  are  dead  in  tref- 
pajfes  and  fins.  This  quickening  is  the  fame  with 
working  faith  in  them  ;  and  that  was  by  fuch  an  ex- 
ceeding greatnefs  of  his  power,  as  could  be  equalled 
by  nothing  but  his  own  refurred:ion.     Now,  who 

Rom.iv.  17.  is  it  that  quickens  the  dead,  and  calls  the  things  that 
are  not  as  though  they  were  ?  This  a6l  of  conver- 
iion  is  all  along  made  to  be  as  great  as  a  refurrec- 
tion  ;  and  therefore  if  a  Divine  power  is  neceffary 
for  the  one,  it  mull  be  fo  for  the  other. 

Abraham's  faith  was  acting  a  great  part,  when 
he  believed  in  God  that  raifes  the  dead.  And 
what  mull  the  Spirit  teach  us  to  think  of  a  Re- 
deemer, when  we  are  led  to  him  as  the  Author  of 
grace  ?  when  he  puts  us  into  a  ftate  of  perpetual 
derivation  from  him,  that  the  whole  body  being 
thus  maintained,  mdLy  increafe  with  the  increafe  of 
God?  Can  this  be,  if  they  do  not  increafe  with  the 
gifts  of  a  God  ?  It  is  for  this  reaibn  that  the 
words  are   ufed  promifcuoufly  ;  fometimes  we  are 

Jmiei.  faid  to  be  called  of  God,  and  {'omi:Umes  preferved 
in  Chrift  Jefus,  and  called.  We  are  the  workman- 
Jhip  of  God,  and  yet  are  created  anew  in  Chrifi  Je- 
fus.  Our  religion  is  a  renewal  of  us  into  the 
image  of  him  tliat  created  us.  God  dwells  in  its, 
and  we  in  him,  faith  the  Apoftle  John.  I  will  he 
in  you,  and  you  in  me,  faith  Chrift  himfelf.  The 
SpiVit  of  God  and  the  Spirit  of  Chrift  are  fpoken 
of  under  the  fame  attributes.  The  Scripture  ufes 
either  of  the  expreflions,  as  meaning  but  one  thing. 

And 


in  the  Spirit,  273 

And  can  we  think  that  a  creature  muft  have  his  serm.  19. 
name  ufed  in  common  with  God,  who  is  at  an  in- 
finite dillance  from  every  work  of  his  hand,  what- 
ever glory  he  has  imparted  to  it?  Why  fhould 
the  Apoftle  talk,  in  the  fame  breath,  of  two  fuch 
diftant  natures,  and  obferve  no  guard  or  modefty 
in  his  tranlition  from  the  one  to  the  other?  Te  are  Rom.  viij. 
not  in  the  fiejh,  hut  in  the  Spirit^  if  fo  be  that  the  9. 10,  n. 
Spirit  of  God  dwell  in  you.  Now,  if  any  matt 
have  not  the  Spirit  of  Chkist^  he  is  Jione  of  his  ; 
and  if  Christ  be  in  yoUy  the  body  is  dead,  hecaufe 
of  fin  ;  hut  the  Spirit  is  life,  hecaufe  cf  righteouf- 
nefs.  And  if  the  Spirit  q/"  him  who  raifed  up  Chrjjl 
from  the  dead  dwell  in  you,  he  that  raifed  up  Chrift 
from  the  dead  Jhall  quicken  your  mortal  bodies ^  by 
his  Spirit  that  dwelleth  in  you. 

5.  The  Spirit  leads  us  to  Chrift,  as  one  that  can 
anfwer  all  our  dependence  upon  him.  There  is  tio  Adtsiv.  12. 
falvation  in  unother,  nor  any  other  name  given  under 
heaven  among  men,  whereby  we  Jlmll  be  faved.  Af- 
ter the  foul  is  quickened,  we  are  to  live  upon  him. 
The  fame  hand  that  began  the  good  work,  is  to  Phii.-i.  <r. 
carry  it  on  and  perform  it*  As  we  fay  that  Pro- 
vidence is  a  continued  creation,  fo  the  preferving 
of  our  faith  and  hope  and  love,  is  the  work  of  him 
who  implanted  them.  He  is  the  author,  and  we 
look  to  him  as  x\\G.finiJher,  of  our  faith. 

And  v»rho  can  this  be  but  the  Almighty  ?     The 
Apoftle  tells  us,   that  no  lefs  than  a  divine  nature 
can  fecure  falvation  to  ih.^  human.    See  how  things 
are  joined   together,  and  how  little  room  there  is 
for  any  inglorious  diftindion  between  Him  that  Jits 
on  the  throne  and  the  Lamb.     IVe  pray  for  you,  2  The/T ;, 
faith  he,  that  our  God  would  count  you  worthy  of    "'^^• 
his  calling,   and  fulfil  all  the  good  pleafure  of  his 
goodnefs,   and  the  work  of  faith  with  power ;   that 
the  name  of  our  Lord  Jefus  Chriji  may  be  glorified 
in  you,   arid  ye  in  him,  according  to  the  grace  of  our 
God  and  the  Lord  Jefus  Chrifl. 
Vol.  L  Mm  There 


274  God  Jujlified 


SERM.  19.  There  is  a  great  deal  of  pains  taken  to  fliew,  that 
the  Scripture  has  never  attributed  the  work  of 
creation  to  a  Redeemer  ;  and  there  mull  be  a  great 
deal  more,  before  they  are  able  to  call  a  cloud 
upon  the  evidence  we  have  for  it.  But  if  there  is 
any  doubt  about  thaty  here  is  a  much  greater  work, 
and  which  is  apparently  Divine,  that  claims  Him 
as  an  Author.  And  would  that  God,  whofe  name 
is  Jealous^  fuffer  thofe  adiions  that  are  his  chief 
glory,  tabe  mentioned  as  belonging  to  a  creature  ? 

i  Cor.  V.  5.  Certainly  Z;^  that  has  wrought  us  for  the  Jelf -fame 
thing  is  God.  Our  prefervation  is  afcribed  to  a  Re- 
deemer, and  yet  we  can  depend  upo^n  no  lefs  than 

I  Pet.  i.  5.  the  grace  of  God,  that  Ihall  keep  us  through  faith 

John  xvii.  uTito  falvatioti.      OuT    Saviour  begs.  Father,  keep 

■  ^^'  through  thine  own  name  thofe  whom  thou  hafl  given 
me.  And  yet  this  is  the  very  thing  that  he  pro- 
mifes  upon  the  foundation  of  his  own  authority  ; 

ch.x,  28,  Theyaremyjheepy  and  they  fhall  never  perijh^nei- 
^^'  •'°'  ther  Jhall  any  pluck  tbem  out  of  my  hand.  And 
though  he  adds.  My  Father  who  gave  them  me  is 
greater  than  all,  and  nonejfmll  pluck  them  out  of  my 
Father'' s  hand ;  yet  he  does  not  fay  this  to  con- 
tradict his  own  equality  with  God  :  He  immedi- 
ately  retrieves  what  fome  people  defire  fhould  be 
loft,  that  he  and  his  Father  are  one  :  And  if  he  did 
not  mean  by  it  what  the  words  do  plainly  import^ 

ver.  ly.  therc  was  no  occafion  for  the  Jews  to  take  upftones, 
and  charge  him  with  hlafphemy,  becaufe  that  he 
being  a  man  had  made  himfelf  God.  For  though 
he  tells  them  that  fome  in  their  law  were  called 

—  35.  gods  J  yet  he  diftinguiflied  himfelf  from  them  ; 
s'J^.^?-  {hey  were  people  to  whom  the  word  of  God  came, 
creatures,  fubjedts,  and  dependents ;  but  he  was 
fanEliJied,  and  fent  into  the  world.  He  does  not 
claim  the  title  by  virtue  of  an  office,  but  faith,  Jf 
I  do  not  the  works  of  my  Father,  believe  me  not.  It 
was  not  for  doing  any  good  works,  that  their  kings 
were  called  gods^  but  merely  on  the  account  of 

their 


in  the  Spirit,  '  275 

their  llation  ;  but  he  avows  himfelf  to  be  a  God,  serm.  19,, 
as  doing  the  works  of  the  Father.  Not  becaufe 
the  Father  had  appointed  them,  for  thiat  every  good 
man,  and  efpecially  every  Prophet,  might  have 
faid  ;  but  fuch  as  none  but  the  Father  could  do  : 
Though  ye  believe  not  me,  believe  the  works,  that  ye  john  x.  38. 
may  know  and  believe,  What  ?  that  he  is  commif- 
fioned  and  fent  into  the  world  ?  No  ;  but  that  he 
is  in  the  Father,  and  the  Father  in  him. 

Thus  the  Spirit   leads  us  to  a  dependence  upon 
him,  for  that  which  none  but  a  God  can  do.     We  jude  21. 
look  for  the  mercy  of  the  Lord  Jefus  unto  eternal 
life.  Now,  it  is  certain,  power  belongs  unto  God,  al-  Pfai.  ixii. 
fo  unto  him  belongs  mercy  ;  znd  the  gift  of  God  is  ■^^^^[^^' 
eternal  life.     And  therefore  when  he  had  dire<5ted     22- 
lis  to  look  to  Chrift,  he  concludes  with  a  doxology 
that  tells  us  who  he  is :  l^ow  unto  him  that  is  able  jude  24, 
to  keep  us  from  falling,  and  to  prefent  us  faultlefs     ^^• 
before  his  glory  with  exceeding  joy,  (thefe  works       •     •  - 
are  frequently  attributed  to  Chrilt,   he  will  prefent  Eph.  v.  27. 
the  Church  to  himfelf ;  and  yet  He  who  is  capable 
of  doing  this  is)  the  only  wife  God  our  Saviour  ;  to 
whom  be  glory,  majefly,  dominion  and  power,  both 
now  and  ever.  Amen. 

6.  The  Spirit  leads  us  to  him,  as  one  entitled  to 
all  the  glory  of  another  world.     /  overcame,  faith  Rev.  ii;. 
he,  and  am  fat  down  with  my  Father  upon  his  throne.     ^^' 
He  fhall  glorify  me  ;  for   he  Ihall  take  of  mine, 
and  fhew  it  unto  you.     All  that  the  Father  has  is  . 
mine,  and  therefore  I  faid,  He  Jhall  take  of  mine  j 
q.  d.  I  fpeak  of  that  fulnefs  that  I  have  equally 
with  the  Father.  He  went  up/hir  above  all  heavens,  Eijh.iv.  10. 
that  he  might  fill  all  things.     This  is  not  fpeaking 
of  him  as  a  creature.     What  ftiuffling  and  ming-  | 
ling  of  fenfes  is  there,  wheawe  talk  of  the  wor-  ; 
Ihip  that  was  given  him  on   earth  !  and  yet  the\'. 
Scripture  makes  no  difference  between  what   is, 
paid  to  the  Father  knd  to  him,   in  heaven.     Can,'-: 
every  creature  in  heaven,-  and  on  earthy  and  under  Rev.  v.  13. 

the 


276  Great  is  the  Mystery, 

5^RM.  19  the  earthy  and  in  the  fea,  do  any  more  than  fay, 
BleJJingy  and  honour^  and  glory,  andpozcrr,  be  to  him 
that  Jits  on  the  throne  .^  and  yet  the  fame  do  they 
afcribe  unto  the  Lamb  for  ever.  Is  there  any  more 
in   the  firft  part  of  the  fong  of  Mofes  and   the 

Hev.xv.  3.  jL,amb,  Great  nnnd  marvellous  are  thy  works,  Lord 
God  Almighty,  then  there  is  in  the  lalt,  Jujl  and 
true  are  all  thy  ways,  thou  Ki?ig  of  Saints  F  Thus 
he  that  is  jullified  in  the  Spirit  appears  to  be  God  ; 
but  neverthelefs  this  is  a  mystery  that  ma?i's  wif- 
dom  teaches  not. 


j-^  SERMON   XX. 


V.  ^  I  'HIS,  as  well  as  the  former  branch  of  our 
_i_  religion,  comes  within  the  character  that 
is  given  of  the  whole,  that  it  is  a  myflery  of  God- 
linefs  ;  which  I  fliall  confider  in  both, the  parts  of 
it :  Firft,  Shew  that  it  is  a  myjlery,  and  only  to  be 
tinderflood  by  the  light  that  cqraes  from  above  ; 
and,  fecondly,  That  it  prepares  and  leads  to  god- 
linefs;  it  animates  and  guides  our  practice,  and 
helps  us  to  dp  God's  will,  as  well  as  to  receive  his 
•word,        ■    ''.  /•['.■ 

lit,  It  IS  a  thing  MYSTERIOUS  m  its  own  nature, 
that  He  who  was  manifeil:  in  the  iiefli  ihould  be 
jujlified  in  the  Spirit.  There  is  a  great  deal  that 
human  reafpn  will  haye  to  obje(^  againft  it ;  nor 
can  it.be  known  any  other  way,  than  by  the  re- 
velation that  God  has  given  us  in  his  word..  T'om 
thofe  writings  alone  {ball  I  endeavour  to  lay  it  be- 
fore you  ;  for  I  am  fure  that  Book  is  our  only  rule, 

in 


God  jujlified  in  the  Spirit.  277 

111  following  the  work  of  the  Spirit  upon  the  fouls  serm,  10. 
of  men  ;    the  defcriptions  we  meet  with  in  the 
Bible  have  their  counterpart  in  the  experience  of 
a  believer.     Tou  obey  from,  the  heart  the  form  o/'Rom.  vl. 
dodlrine,  tU  ov  ttoc^iSo^ti,  into  which  you  are  delivered.     ^'' 

Now,  that  the  great  Saviour  of  the  world  (houid 
hz  jujlified  in  the  Spirit  is  a  myjlery^  as  you  will  fee 
by  the  ccnlideration  of  thefe  particulars,  i.  It  is 
ftrange  that  he  {hould  carry  on  his  defign  by  dying, 
which  feeras  to  be  the  way  of  lojing  it.  2.  It  is 
myilerious  that  he  (hould  be  owned  by  the  Father 
at  the  time  that  we  thought  hixnforfaken.  3.  It  is 
more  a  wonder  that  the  thing  which  fceraed  to 
hinder  the  faith  of  men,  fliould  afterwards  encou- 
rage it.  4.  It  is  again  a  myftery,  that  he  who  ap- 
peared at  his  death  as  if  he  was  entirely  in  the  ene- 
mies hands,  fhould  fo  foon  after  declare  his  own 
power  at  the  refurredion.  5.  The  manner  of  the 
Spirit's  juflifying  him  in  the  foul  that  was  filled 
with  prejudice  againft  him,  is  very  myfterious.  , 
6.  The  fuccefa  of  this  work  in  the  heart  of  a  be- 
liever, its  viSlory  over  all  oppofition,  and  its  perfe- 
verance  to  the  end,  makes  another  part  of  this 
wonder. 

I.  One  teftimony  given  to  our  bicfled  Lord  was 
concerning  his  death  ;  and  you  may  look  upon  it 
as  a   myfterv)  th^t  he  Ihould  take  fuch  a  way  to 
carry  on  his  defign,  as  all  mankind  imagined  would 
be  fatal  to  it.  .,  The  preaching  of  the  crojs  is  to  them 
that  per iJJj  foolijhnefs  ;  and  yet  the  foolijhnefs  of  God  i  Cor.i, 
is  wifer  than  ineny  and  the  weaknefs  of  Godjlronger     ^^' 
than  men.    He  appears  as  the  Captain  of  our  falva-. 
tion.     As  God  laid  help  upon  him,  fo  we  are  told 
that  he  is  mighty  to  five.  Though  he  was  promifed 
-5S  the  feed  of  the  woman  in  the  early  voice  of  the 
Gofpel,  to  fignify  the  weaknefs  and  frailty  of  the 
nature  that  he  took  upon  him  ;  yet  it  was  then- 
affirmed,  that  he  (hould  break  the  ferpenfs  head,  Gen.K.is. 
And  what  could  we  exped   from  fuch  a  promife, 

but 


278  Gnat  is  /Z*^  Mystery, 

SERM.io.  but  that  he  would  make  the  clouds  his  chariot,  and 
'        come  attended  with  the  armies  of  heaven,  that  it 

Pf.  xcvi.  6.  might  be  faid,  as  it  ufed  to  be.  Honour  and  majejly 
are  before  Imn,  Jlrength  and  beauty  are  in  his  fane- 

lfa..lix.  17.  tuary  f  that  he  fhould  put  on  righteoufnefs  as  a 
breajl'plate^  and  a  helmet  of  falvation  upon  his  heady 
the  garments  of  vengeance  for  clothings  and  be  clad 
'With  zeal  as  a  cloke  ? 

Heb.  ii.  14,      3ut  when  he  became  in  all  things  like  unto  his  bre^ 
'^'         thren^  it  was,  that  through  death  he  might  fubdue  him 
that  has  the  power  of  deaths  that  is,  the  devil ;  and 
fo  deliver  them  who  through  fear  of  death  were  all, 
their  lifetime  fubjecl  to  bondage.     The   refcue  that 
he  determined  to  give  his  people  from  their  greateft 
enemy  and  their  darkeft  fears,   was  noble,  divine, 
and  worthy  of  himfelf  j  but  the  way  that  he  took 
to  do  it  is  what  no  wifdom  of  man   would  have 
found  out :  That  falling  by  Satan  fhould  be  tri- 
umphing over  him,  that  loling  his  forces  fhould  be 
getting  the  battle,  is  a  ftrange  way  of  conquering. 
It  is  faid  of  the  devil,  that  he  had  the  power  of 
death  ;  and  if  a  Redeemer  was  ftronger  than  he, 
we  fliould  have  thought  he  would  fpoil  his  armour, 
and  take  from  him  that  wherein  he  trufted,  and 
let  it  be  feen  that  he  (hould  no  longer  have  the 
command  of  fuch  an   important  evil:  And  there- 
fore, if  in  this  battle,  he  that  undertook  to  deliver 
zis  fhould  not  be  able  to  fave  himfelf  we  could  have 
nothing  to  admire  in  him  but  his  good  wifhes,  and 
bewail  the  mifcarriage  of  a  gracious  purpofe.  Up-  ' 
on  his  own  dying  we  muft  conclude,  that  he  who 
had  the  power  of  death  had  obtained  power  over 
him  ;  nor  does  he  feem  to  deny  it,  as  he  faith  to  the 
Jews,  This  is  your  hour,  and  the  power  of  darknefs  ; 
i.  e.  now  the  combination  of  hell  and  earth  againft 
ine  will  fucceed. 

And  yet  by  falling  he  conquered,  by  dying-he 
lived,  and  gave  fuccefs  to  the  great  defign  which 

'  his 


God  jujiified  in  the  Spirit,  27^ 

his  enemies  thought  was  loft  ;  for  though  he  was  skrivt.  20. 
crucijied  through  weaknefs^  yet  he  lives  by  the  power  " 
of  God,  It  is  thus  that  he  delivered  his  people, 
not  only  from  their  real  danger,  but  the  terrible 
apprehenlions  they  have  of  it,  that  fear  of  death 
through  which  they  are  all  their  lifetime  fubjecl  to 
bondage.  This  he  did  by  his  own  death.  It  is 
ftrange,  that  his  dying  under  fo  much  darknefs  and 
horror,  Ihould  be  a  means  to  make  it  eafier  for  us  ; 
that  becaufe  he  cried  after  a  departed  God,  and 
bore  the  weight  of  an  avenging  law,  our  fears 
Ihould  therefore  be  over;  and  yet  in  this  he  is 
juftified  by  the  Spirit.  The  ways  he  took  to  bring 
about  the  great  falvation  were  rightly  chofen,  and 
effedtual  to  all  the  benefits  that  he  had  in  his  view  : 
For  this  caufe  he  is  the  Mediator  of  the  New  Tejla-  Heb- ix.15. 
7nentf  that  by  means  of  death  they  who  are  called 
may  receive  the  promife  of  eternal  inheritance. 

2.  It  is  a  myftery  that  he  Ihould  be  owned  by 
the  Father,  at  the  fame  time  that  he  thought  him- 
felf  forfaken.    It  ufed  to  fupport  him  under  all  the 
fufferings  of  life,   that  he  who  fent  him  was  with  John  viif. 
hinif  the  Father  had  not  left  him  alone.    So  he  could    ^^' 

tell  his  Difciples,  'the  hour  comes  when  ye  Jhall  be xvi. 

fcattered  every  man  to  his  oivn,  and  leave  me  alone  j    ^'^' 
yet  am  I  not  alonCy  but  the  Father  that  fent  me  is 
with  me.    He  could  fay  over  the  grave  of  Lazarus, 

I  thank  thee  that  thou  hajl  heard  me^  and  I  know xi.41, 

that  thou  hearefl  me  always.  But  this  Divine  pre-  ^2. 
fence,  or  at  leaft  the  delightful  fenfations  that  at- 
tended it;  this  that  had  been  his  perpetual  fecurity, 
was  to  fail  him  at  laft  ;  and  he  who  had  fo  often 
profelTed  his  afTurance  of  the  Father's  care,  muft, 
cry  out  upon  the  crofs,  My  God,  my  God,  %vhy  hajl 
thou  forfaken  me  ? 

The  pafTage  is  taken  out  of  the  22d  Pfalm,  which 
is  direded  to  the  chief  muhcian  upon  Aijeleth  Sha- 
har,  i.  e.  the  hind  of  the  morning  ;  and  it  feems 
to  bear  this  allulion,  that  the  perfon  whofe  miferies 

are 


28o  Great  is  the  Mystery, 

SERM.  ao.  are  there  defcribed  was  like  a  chafed  hart,  almoft 
run  down,  galping^  fainting,  without  any  dawn  of 
help  from  the  whole  creation.  Like  a  creature  fo 
dead-run  does  he  reprefent  his  own  cafe  :  My  God^ 
my  God,  why  hajt  thou  forfaken  me  ?  The  compel- 
lation  is  very  moving  :  he  pleads  a  propriety  in 
God  ;  he  repeats  it,  My  God,  my  God  \  q.  d.\  am 
certainly  Thine,  and  more  Thine  than  any  one  elfe 
can  be,  and  yet  Thou  haft  forfaken  me.    The  Pfal- 

P/ai.xxii.  mift  purfues  the  meditation  :  Why  art  thou  Jo  far 
*'  ^'  from  helping  me^  and  from  the  words  of  my  roaring  ? 
0  my  God,  I  cry  unto  thee  in  the  day-time ^  and  thou 
benrefi  not^  and  in  the  night-feafon  I  am  notjilent. 
As  the  lamentation  ftands  here  at  large,  we  muft 
take  it  for  the  anguifh  of  his  foul,  under  a  fenfe 
of  the  Father's  departure  from  him  :  and  by  the 
vehemence  with  which  it  is  repeated,  we  may  fup-^^ 
pofe  it  continued  for  fome^time. 

And  yet,  even  then,  the  Father  did  own  him  in 
the  moft  effectual  way  ;  that  is,  he  received  the  of- 
fering that  Chrift  made  of  himfelf.     He  was  then 

Eph.  V.I.    a  facrifice  of  a  fweet-fmeUing  favour  :  he  had  fljqy 
"■ "' fet  before  him  :  there  was  a  Divine  influence  upon 

— ^ix.  14.  every  groan  :  for  through  the  eternal  Spirit  he  offer- 
ed himfelf  without  fpot  to  God.  Here  then  is  a  my- 
ftery,  that  the  Father  fhould  be  prefent  with  him, 
when  himfelf  complains  that  he  had  forfaken  him. 
Had  God  indeed  withdrawn  from  him,  and  not  ac- 
cepted an  offering  at  his  hand,  all  thofe  torments 
had  been  in  vain,  and  the  blood  of  the  covenant 
proved  no  better  than  an  unholy  thing.     But  in  the- 

ifa,  Jiii,  10.  hour  of  his  diilrefs,  when  it  pleafed  the  Lord  to  . 
hruife  him,  and  put  him  to  grief  he  vvas  then  the 
deareft  to  Divine  Juftice  ;  as  by  thofe  agonies  he 
brought  in  a  righfeoufnefs  for  his  own  glory,  and 
our  acceptance.  He  was  then  doing  the  molt  de- 
firable  fervice  to  the  holinefs  of  God,  lliedding  a 
blood  that  fhould  purify  heaven  itfelf,  and  make 

Hcb.u.23.  ready  a  numerous  people  to  inhabit  it :  The'heaven- 

h 


>.»XUI. 
20. 


God  jiijlified  hi  the  Spirit,  281 

ty  things  themfelves  were  purified  with  this  better  fa-  serm.  70. 
■crifice  ;  and  through  the  blood  of  the  everlafling  ca-  Heb., 
venant^  was  the  great  Shepherd  of  thejheep  brought 
ugainfrom  the  dead, 

3.  Another  myitery  is  this,  that  the  very  thing 
which  feemed  to  hinder  the  faith  of  men,  Ihould 
afterwards  encourage  it : "  I  mean;  the  death  of  our 
blefied  Lord.  Whenever  he  fpoke  of  this,  though 
-at  a  dirtance,  there  went  otf  a  great  Ihoal  of  profe- 
lytes  ;  nay,  the  very  Twelve  uted  to  be  fhocked  at 
it.  They  rebuked  him  for  it,  they  mourned  over 
it,  f on- ow  filled  their  hearts ^  and  became  unweildy  Joh.  xvi.  6, 
to  them.  When  the  time  came  on  that  he  mull 
be  delivered  up,  they  forfook  him,  and  fied  away. 
They  could  not  endure  the  thoughts  of  the  crofs  : 
All  of  them  were  offended  becaufe  of  him  that  night ;  ^^^- ^^'''^\ 
the  Shepherd  was  fmitten,  and  thejheep  of  the  flock  ^^' 
fcattered  abroad.  And  would  not  every  one  ima- 
gine that  a  circumflance  fo  frightful  beforehand, 
iliould  be  fcandalous  afterwards  ?  that  they  would 
never  allow  themfelves  to  remember  the  vile  way 
in  which  their  Saviour  died  ? 

But  inftead  of  that,  they  make  no  fecret  of  it ; 
they  mention  the  ill  ufage  he  had  from  the  Jews 
with  fatisfaction  :  The  offence  of  the  crofs  had  ceafed. 
It  is  obferved,  that  as  hejhewed  them  his  hands  andjQh.xs..2o. 
his  fide,  then  were  the  JDifciples  glad  when  they  f aw 
the  Lord.  And  though  Thomas  did  not  believe, 
yet  his  unbelief  turns  quite  another  way  than  it 
ufed  to  do.  He  is  fo  far  from  being  terrified  with 
the  thoughts  of  our  Lord's  dying  upon  the  crofs, 
that  he  rather  makes  it  a  condition  :  Except  Ifecstx,  25. 
the  print  of  the  nailsj  and  thriijl  my  hand  into  his 
fide,  1  will  not  believe.  And  the  reft  made  no  fecret 
of  it,  that  their  chief  priefls  and  riders  delivered 
him  to  be  condemned  to  death.  Might  it  not  have 
been  expedted,  that  the  Jews  would  give  out  that 
as  a  reproach  to  the  whole  party,  Thefe  are  the 
difciples  of  him  that  was  crucified ;  and  infult  thtir 

Vol.  I.  Nn  faith 


28 3  Great  is  the  Mystery, 

SEKM.  ^o.  faitii  with  tlie  fcandalous  death  of  their  Maftert 

^       And  the  people  who  were  afraid  to  fee  him  die, 

could  not  be  the  moft  prepared  to  (land  this  bantcF. 

Bat   it  proved   quite   otherwife  with  thenpi :  ihey 

a«jijv.  30.  owned  all  this  in  their  argument :  The  God  of  our 
fathers  ruifed  up  Jefu-s,  whom  ye  Jlew  and  hanged, 
on  a  tree.  Before  this,  their  eyes  were  blinded  \ 
they  could  not  fee  that  fuch  a  form  of  death  was 
defcrjbed  jn  any  of  the  Prophets  :  but  it  was  no 
longer  a  ftnmbling-block  to  them  after  the  refur- 
reiflion,  as  Paul  and  Barnabas  told  the  Jews  at  An- 

— — ,x<'''     tiocb  :   They  that  dwell  at  Jerufalem^  and  their  ru-^ 
V''^  -^p-  /^^j.^  hecaufe  they  knew  not  him,  nor  yet  the  voifes  of 
the  Prophets  that  are  read  every  fahhath-day,  have 
fulfUed  theiH  in  condemning  hinf. :  And  though  they 
found  710  caufe  of  death  in  him,  yet  defired  they  Pi- 
late that  hejhould  he  Jlain,    And  when  they  had  ful- 
filled all  that  was  zvritten  of  him,  they  took  him 
down  from  the  tree,  and  laid  him  in  a  fepulchre. 

This  was  fo  far  from  being  the  matter  of  their 
concern  or  Iharae,  that  the  Apoftle  tells  the  Corin- 

iCor.  ii.  1.  thians,  he  determined  to  know  nothing  among  them 
five  Jefus  Chrifi  and  him  crucified.     And  as  to  his 

Gal.vi.  14.  own  pradice,  he  durft  not  glory  in  any  thing  but 
the  crofs  of  Chrifi,  ivherehy  the  world  was  crucified 
to  him,  and  he  to  the  world.  This  preaching  of  the 
crofs  was  to  them  that  peri fh  foolijhnefs.  The  Jew§ 
made  it  a  flumhling-hlock,  and  the  Greeks  enter- 

; Cor. i.  24.  tained  it  with  contempt ;  but  to  them  that  are  fa- 
ved,  both  Jews  and  Greeks,  Chrifi,  as  fo  crucified, 
was  the  wifdom  of  God,  and  the  power  of  God.  You 
will  eafily  conceive,  that  when  they  ufed  to  tell 
mankind  of  a  Redeemer  who  was  capable  of  faving 
them,  ^nd  gave  them  a  long  account  of  the  miracles 
that  he  wrought,  and  efpecially  when  they  them- 
ielves  did  wonders  in  his  name,  it  would  raife  the 
expectations  of  the  people  :  But  when  they  came 
to  that  part  of  the  ftory,  that  this  Almighty  Lord 
was  crucified,  that  He  who  brings  others  to  glory, 

fell 


Codjujlified  In  the  Spirit.  283 

fell   himfelf  with  fliame  and  torment,  it  cowld  not  serm  20. 
fail  to  ftartle  all  that  heard  it.     We  IhoUid  have  "      "      ' 
thought  that  branch  of  the  report  had  better  have 
been  Icit  out. 

But  it  was  tJAs  that  drew  fiicb  vaft  numbers  af- 
ter him,     Nicodemus  was  a  difciple  of  Jefus,  but 
he  durft  not  make  a  public  profefiion.    That  which 
brought   him   firft  to  our  Lord,  was  the  miracles 
that  he  wrought :  No  man  can  do  the  things  that  Joh.  \\\.  2. 
thou  doejly  except  God  he  with  him.   Now,  who  could 
think  that  fuch  a  one  Ihould  take  courage  at  the 
death  of  Chrift  ?  and  yet  he  comes  with  a  great 
provifion  of  fweet  fpices  to  anoint  his  body.    Nay, 
Jofeph  of  Arimathea,  who  was  a  difciple  Jecretly  — xix.  33, 
for  fear  of  the  Jews^  begins  to  open  his  profellion     39* 
when  we  {hould  have  thought  it  was  time  to  clofe 
it :  He  'went  boldly  to  Pilate^  and  hedged  the  body, 
and  put  it  into  his  own  new  tomb.     The  Scripture 
was  indeed  fulfilled,  that  the  Shepherd  fliould  be 
fmitten,  and  the  Iheep  Icattered  ;  and  fo  they  were 
for /a  time:  but  thofe  fears  gave  way,   and  that 
little  flock  that   ufed  to  run  as  far  as  they  could 
from  danger,  now  can  meet  it  all.     They  rejoiced  A.a.s  v.  j^ii 
that  they  were  counted  worthy  to  fuffer  Jhame  for  his    ^  '      , 
name,  and  daily  in  the  temple,  and  in  every  houfe, 
they  ceafed  not  to  teach  and  to  preach  Jefus  Chrifl. 

4.  It  is  ftill  further  a  myftery  that  he  who  ap- 
peared at  his  death,  as  if  he  was  entirely  in  the 
enemies  hands,  fhould  foon  after  declare  his  owrt 
power  at  the  refurreclion.  They  took  him  and 
hauled  him  from  one  to  another  ;  from  Pilate  to 
Herod,  and  from  Herod  to  Pilate.  He  is  abufed 
by  the  foidiers,  infulted  by  the  rabble,  and  purfued 
with  a  charge  of  capital  crimes  by  the  priefts  : 
they  put  upon  him  what  vefture  they  pleafe,  and 
make  a  jeft  of  his  authority  by  the  purple  robe  : 
they  expofe  him  by  a  crown  of  thorns :  they  lay 
upon  him  the  whole  weight  of  his  crofs,  which 
was  a  burde^n  too  heavy  .for  him  to  bear :  they 

pallet^ 


284^  Great  is  the  Mystery, 

SERM.  ^o.  nailed  him  to  it,  they  pierced  his  hands  and  his  feet  / 
and  it  feems  altogether  at  their  own  choice,  whe- 
ther they  will  break  his  bones  or  no.  Though  there 
was  a  lecret  defign  of  God  which  protedled  hira 
from  that,  yet  it  is  more  than  they  knew.  They 
give  him  vinegar  to  drink  ;  they  open  his  fide  with 
a  fpear  ;  and,  in  fliort,  do  what  they  pleale.  Ne- 
ver did  a  perfon  feem  to  be  lefs  at  his  own  difpo- 

ifit.'uH*  7  ^^^ '  ^  'worm,  and  no  man.  He  is  led  as  a  iamb  to- 
the  Jlaughter,  and  as  ajheep  before  the  Jl^earers  is 
dumbyfo  hb  opened  not  his  month.  They  took  him 
down  from  the  tree,  and  laid  him  in  a  fepulchre,. 
faith  the  Apoftle,  i.  e.  Pilate  gave  leave  for  Jofeph 
to  do  it ;  and  yet  after  this,  he  made  it  very  evi- 
dent they  had  no  more  to  do  with  hira. 

Now,  who  could  believe  it  of  a  perfon  fo  help- 
lefs  and  paffive,  that  in  the  fpace  of  three  days  no 
guards  could  fecure  him  ?  that  He  who  had  never 
an  Angel  to  proted:  him  from  death,  fliould  have 

Aas  H.  24.  their  united  affiftance  at  the  refurreclion?  He  loofed 
the  pains  of  death,  it  not  being  pofjlble  that  he  Jhould 
he  balden  of  it.  How  is  this  conceivable  of  one 
that  died  ?  Why  could  not  he  lie  in  the  grave,  who 
had  already  fuftered  on  the  crois  ?  Why  muft  not 
that  bodyy^<?  corruption  which  had  felt  the  forrows 
of  death  ?  We  Ihould  have  thought  that  prevent- 
ing thofe  pains  of  death  would  have  declared  his 
majefty  more  than  loojing  them  afterwards.  The 
Jews  began  to  mutter  a  peevifh  argument  upon  La- 

joh.  xi.  37.  zarus's  death  :  Why  coidd  not  this  man  who  opened 
the  eyes  of  the  blind^  have  caufed  that  even  this  man 
Jhould  .not  have  died?.  And  fnch  fort  of  thoughts 
are  apt  to  rife  in  the  carnal  mind  :  Why  was  there 
fb  very  little  of  his  power  fhewn  before,  and  fo 
much  afterwards  ? 

Now,  the  Spirit  makes  thi&  myftery  fit  eafy  up- 
on the  believer  :  We  are  convinced,  that  fuch  a 
forlorn  and  helplefs  way  of  dying,  anfwered  the 
great  atonement  that  he  was  to  make  3  and  that  it 

became 


God  jujlified  in  the  Spirit.  285 

became  him,  who  was  of  the  feed  of  David  accord-  serm.  ^o. 
ing  to  the  fiefh,  to  be  declared  the  Son  of  Cod  with  Rom.  i.  4, 
power  J   by  the  Spirit  of  holinefs,  in  the  refurreStion 
from  the  dead.     It  is  evident  from  the  whole,  that 
the   contrivance   is   all  Divine.     We  fliould  never 
have  laid  matters  together  that  way,  but  made  his 
majefty  more  uniform   and  continued.     However, 
thus  it  became  hinu  for  whom  are  all  things,  and  by  Heb.  ii.  i©, 
•whom  are  all  things^  in  bringing  many  fons  to  glory, 
to  make  the  Captain  of  their  falvation  perfed  through 
his  fufferings. 

5.  The  manner  of  the  Spirit's  juftifying  Chrifl: 
in  a  foul  that  was  filled  with  prejudice  againft  him, 
is  very  myfterious.    The  Apoftle  has  obferved  with 
a  great  deal  of  juftice,  that  by  nature  we  are  chil- 
dren of  wrath,  as  appears  by  our  having  a  conver-  Eph.  ii.3. 
fation  among  them,  and  fulfilling  the  lujis  of  the  fiejl} 
and  of  the  mind.     Thefe  lulls  of  the  mind  are  what 
he  calls  in  another  place //ro/z^  lolds,  and  imagina-  zCor.  x.  5. 
tions,  and  high  thoughts,  that  exalt  themf elves  againfl 
the  knowledge  of  Chrifl.    Our  Saviour  intimates  the 
difficulty  of  the  cafe,   when  he  faith,   Bhffed  is  he  Mit.  xi.  6. 
whoever  Jhall  not  be  offended  in  me.     He  knew  that 
as  Satan  was  his  enemy,  fo  there  was  a  great  deal 
that  he  both  might  and  would  throw  into  the  ima- 
ginations of  the  world.     We  may  fay,   M'ho  has  ifa.  liji.  i. 
believed  our  report,  and  to  whom  is  the  arm  of  the 
Lord  revealed  P  The  carnal  mind  is  moil  certainly 
enmity  againft  God,  and  does  not  know  the  things 
of  God  ;  nay  they  ?iVt  foolijhnefs  to  him,  becanfe^^^^^^-'^^ 
they  are  fpiritually  difcerned.    It  is  no  wonder  if  our 
Gofpel  be  hid  to  them  that  are  lojl,  in  whom  the  god  2  Cot. iv.  3, 
of  this  world  blinds  the  eyes  of  them  that  believe  not.     '^' 

And  what  is  it  that  gives  the  miniilers  of  the 
word  fuccefs,  and  makes  them  a  favour  of  God  in 
them  that  believe  r  I  anfwer,  God  makes  us  able — ui.<J,7. 
minijlers  of  the  New  Teflament ;  not  of  the  letter, 
hut  of  the  Spirit ;  for  the  letter  kills,  but  the  Spirit 
gives  life.     Our  fufficiency  is  of  him  ;  but  how  ihall 

we 


285  Great  is  the  Mystery, 

sERM.  20.  we  defcribe  it  ?  Is  it  not  tnyfterious  that  all  thofe 
reafonings  which  feem  fo  very  ftrong  and  clear,  are 
gone  as  the  morning  cloud,  and  licked  up  as  the 
early  dew  ?  and  that  not  in  the  way  that  W'e  lliould 
have  expeded  ?  Perhaps  an  unbeliever  (lands  it 
out  againlt  the  moft  powerful  arguments ;  none  of 
thefe  can  reach  him  ;  and  yet  at  laft  he  falls,  as 
Ahab  did,  by  a  bow  drawn  at  a  venture,  and  an 
arrow  that  comes  in  at  the  joints  of  the  harnefs, 
without  any  aim  in  him  that  (hot  it. 

Thus  we  have  fometimes  known,  that  a  plain 
practical  fermon  has  done  more  to  convince  a  foul 
of  revealed  religion,  than  all  the  difputations  that 
have  been  laboured  with  art  and  2eal.  You  will 
feldom  meet  with  an  argument  better  turned  than 
that  which  the  poor  man  ufed  when  our  Lord  had 
given  him  his  fight,  and  yet  we  do  not  find  that 
it  did  any  manner  of  good.     When  the  Pharifees 

Job.  ix.  24,  tell  him,  that  this  Jefus  is  ajinnery  he  puts  by  that 

^5'         blow,  Whether  he  he  ajinner  or  no,  I  know  not ;  one 

thing  I  knoWy   that  'whereas  I  was  blind  now  I  fee. 

vcr.  29, 30.  They  rally  him  again  :  We  know  that  God /pake  to 
Mofes,  as  for  this  fellow,  we  know  not  from  whence 
he  is:  And  his  ani'wer  is  as  Ihort :  Herein  is  a 
marvellouf  thing,  that  ye  know  not  from  whence  he  is, 
and  yet  he  has  opened  my  eyes.  But  notwithfiand- 
ing  the  clearnefs  of  the  argument,  and  the  honelt 
"way  that  the  poor  man  had  of  working  it,  there  is 
never  a  Pharifee  convinced,  nor  are  his  own  parents 
perfuaded  ;  for  the  fear  of  excommunication  makes 
them  not  dare  tell  a  plain  fiory,  how  their  fon  who 
was  born  blind  came  now  to  ice. 

And  yet  we  find  what  a  run  the  convidion  had 
afterwards,  when  we  (hould  have  thought  it  was 
too  late  to  expedl  any  thing  of  that  nature.  At  the 
day  of  Pentecoft  the  Spirit  is  poured  out.     Peter 

Aas  ii.  a».  explains  that  difpenfation  ;  tells  them  that  Jefus  of 

Nazareth  was  a  man  approved  of  God  among  them;, 

hyfigns,  and  miracles,  and  wonders,  that  Cod  did  by 

4  bim 


God  jiijiified  in  the  Spirit,  ^  287 

^im  in  the  midjl  of  them,  as  they  alfo  knew.    He  then  serm.  %o. 
goes  on  with   an  account  ot  his  refurredion,  and 
concludes  upon  the  whole,  Let  all  the  houfe  of  Ifrael  A<a»  "•  3*- 
know  ajfurcdly,  that  this  fame  Jefiis  whom  ye  have 
crucified,  has  God  inade  both  Lord  and  Chrifl.  Now, 
though  this  is  no  more  than  what  they  might  have 
been  told  feveral  times,  yet  it  is  like  the  riling  of       , 
the  fun,  all  darknefs  flies  before  it.   And  the  change 
begins  in   the  conlcience.     It  was  not  merely  the 
removing  of  a  miftake,  or  an  error,  but  they  fpeak 
of  it  as  a  pradical  matter  :  They  were  pricked  in  — »— 37. 
their  hearts,  and  faid  to  Peter,  and  the  refl  of  the 
Apoflles,    Men  and  brethren,   what  JJjall  we  do  ? 
Thus  the   Spirit  convinced  them  oi fin,   becaufe 
they  believed  not  in  Chrift.     Thefe  profelytes  are 
worth  having  ;  and  if  the  work  does  not  take  hold 
here,  it  lignifies  nothing.     There  is  a  great  deal  of 
difference  between  a  man's  being  able  to  prove  the 
Divine  Nature  and  credentials  of  a  Melliah,  and 
his  coming  to  him  as  his  own  Saviour,  ^hat  was 

the  cafe  with  thefe  Jews :  They  gladly  received  the 41. 

word  and  were  baptized;  arid  the  fame  day  there 
were  added  to  them  about  three  thouf and  fouls. 

And  fo  it  is  in  our  day  ;  there  needs  no  more  to 
remo^  the  arguments  that-are  brought  againft  the 
Chriftian  religion,  than  for  people  to  be  awakened 
into  a  concern  about  eternity.     The  complaint  a- 
gainft  the  Apoftles  at  Philippi  was.  That  thefe  men  a^s  xvi. 
being  Jews,  did  exceedingly  trouble  the  city ;  but     *°- 
when  the  jailor  cries  out,  Sirs,  What  mufl  I  do  to  'er,  30,  ^t* 
he  favedf  they  bid  him   believe  on  the  X'Ord  Jefus    ^^' 
Chrifl  J  and  he  rejoiced,  believing  in  God  with  all  his 
houfe.     He  that  feels  the  corruption  of  his  nature, 
and  knows  himfelf  to  be  undone,  will  no  longer 
make  a  jeft  of  being  found  in  the  righteoufnefs  of 
another.     The  method  of  juftification  by  faith, 
may  well  be  the  contempt  of  thofe  who  know  no 
danger-  from  fin  ;  it  is  like  fending  a  phyfician  to  a 
ii:an  in  health.     But  all  the  critical  learning,  the 

met 


288  Great  is  the  Mystery, 

SERM.  20.  nice  reafoning,  the  free  ways  of  thinking,  make 
room  when  confcience  tells  the  foul  that  He  who 
faves  him  is  Jehovah   our  righteoufnefs.     It  will 

Phjl.iii.  7,  be  with  them  as  it  was  with  the  Apoftle,  The  things 
that  it^ere  gain  to  me^  I  found  to  be  lofs  ;  yea  doubt- 
lefs,  and  I  count  all  things  but  lofs,  for  the  excellency 
of  the  knowledge  of  Chrifi  Jefus  my  Lord,  for  whom 
I  have  fuffered  the  lofs  of  all  things,  and  do  count 
them  but  dung  that  I  may  win  Chrifi.  I  do  count 
them  but  <rKJ€asK«,  dogs-meat,  fitter  for  them  than 
for  me  :  He  had  loft  his  tafte  and  relifli  of  that 
which  he  ufed  to  admire.  This  will  be  more  evi- 
dent from  the  next  head. 

6.  The  fuccefs  of  this  work  in  the  heart  of  a 
believer:  When  the  Spirit  has  juftified  Chrift  in 
the  manner  I  have  told  you,  the  conviction  pro- 
claims  itfelf ;  it   is  like  the  fun  that  appears  in  its 

Sifini.  XV.    own  evidence  :   The  God  of  hope  fills  them  with  all 

^^'       joy  and  hope  in  believing.     This  is  a  myftery  to  the 

Chriftian  himfelf,  and  may  well  be  fo  to  others^ 

He  knows  not  how  to  believe  the  very  change  that 

he   feels.     It  is  like  feed  in  the  ground,  which, 

Mar.iv,  26,  whilfi-  the  manjleeps  and  rifes  night  and  day,fprings 

*7*         and  grows  up  he  knows  not  how.     Here  is  no  force 

upon  his  will,   and  yet  he  feels  fomething  that  is 

Pfai.  ex.  3.  irrefiftible,   2l  di2iy  oi  God^s  power.     He  is  drawn. 

Cant.  i.  4.    and  yet   he   runs.     Here  is  a  neceffity  upon    him, 

but   you  muft  not  fay  he  is  dragged  along  with  it. 

He  makes   a   free  choice,   he  would  not  do  other- 

wife,  and  yet  in  fome  fenfe,  he  cannot  do  otherwife. 

How  foon  was  the  turn  given  to  Saul  ?  he  crie^ 

Ads  ix.  5,  out,    Who  art  thou.  Lord  ?    and   prefently  after, 

^'  Lord,   what  wilt  thou  have  me  to  do  P    Here  is  no 

time  taken  to  unravel  the  prejudice  that  was  fo  en- 

Cai.i.  14,   tangled.     He   had  profited  in  the  Jewijh  religion 
'^-5»i6.    Q^jjQrjjg  niany  his  equals  in  his  own  nation,  being  more 
exceedingly  zealous  of  the  traditions  of  his  fathers  ; 
but  when  it  pleafed  God  to  reveal  his  Son  in  him, 
that  be  might  preach  him  among  the  GenUlts,h^  con- 
ferred 


Godjujlified  in  the  Spirit,  289 

ferred  not  loitb  fltp  and  blood.  We  fhould  have  f-'^^'^-  ^p^ 
thought,  there  mult  have  been  a  gradual  recovery 
to  Ihew  him,  here  a  little  and  there  a  little,  the 
miilake  of  his  former  arguments.  He  mud  lee  by- 
degrees,  that  the  Melhah  was  to  come  out  of  Na- 
zareth, and  not  have  an  earthly  povver.  Now,  this 
is  done  all  at  once  ;  all  the  ledures  of  the  Phari- 
fees  are  anfvvered  in  a  moment :  They  that  heard  Adsix.  ai. 
hitn  were  amazed,  and  /aid,  Is  not  this  he  who  de- 
Jlroyed  them  that  called  on  this  name  at  Jerufalem, 
and  came  hither  for  that  intent,  that  he  might  bring 
them  bound  unto  the  chief  pricjls?  This  remark 
they  make  upon  his  preaching  ftraitAay  in  the  fy- 
nagogues,  that  Chrifl  is  the  Son  of  God :  nay,  the 
work  was  a  myrtery  to  the  Difciples  themfelves, 
firft  at  Damafcus,  and  afterwards  at  Jerulalem  ; 
for,  faith  he,  I  was  unknown  by  face  unto  the  church-  Cai.  i.  21, 
es  at  Judea  that  were  in  Chrijl,  only  they  beard  that  ^*'  *3. 
he  wuo  perfecuted  us  in  times  pafl,  now  preaches  the 
faith  that  be  once  deflroyed,  and  they  glorified  God 
in  me.  * 

You  may  take  a  fliort  application  of  what 
you  have  heard» 

I.  If  the  'juftification  of  Chrifl  in  the  Spirit  is 
fuch  a  rnyftery,  it  is  no  wonder  that  the  honour  of 
our  Lord  is  fo  much  ftruck  at  :  No  man  can  fay  that  i  Cor.  xi^. 
Jefus  is  Lord  hut  by  the  Holy  Gboji.  And  there-  3- 
fore  when  we  fee  men  do  defpite  to  the  Spirit  of 
grace,  when  they  take  all  the  ;  ains  they  can  to  llifle 
every  thought  of  pra<flical  religion,  when  they  re- 
prefent  the  fears  of  perfons  about  their  own  falva- 
tion  as  fo  many  whims,  and  the  comforts  of  the 
Spirit  as  a  delufion  ;  in  a  word,  when  they  give 
up  themfelves  to  fenfuality,  and  treat  with  fcorn 
thofe  that  will  not  run  to  the  fame  excefs  of  riot, 
thefe  are  enemies  to  the  Holy  Ghoft,  and  in  open 
war  againll  him.  And  is  it  likely  that  be  ihould, 
teach  thofe  perfons  the  doBrines  of  religion,  who 
would   never  learn  of  him  the  J)raBice  .^     How 

Vol.  I.  ^  O  o  ihould 


290     '  Great  is  the  Mystery, 

SE^^M.  to.  fliould  it  be  thought  that  a  drunkard,  a  fabbathr- 
breaker,  or  one  that  wanders  out  of  the  way  of  un- 
dcrjlandir.g,  is  taught  of  God  ?  Now,  is  it  likely 
that  men  who  live  as  without  a  God  in  the  world, 
with  no  prayer  in  their  families,  no  converfation 
with  their  Bibles,  fliould  be  the  beft  mafters  of  ar- 
gument about  the  deep  myfteries  of  godlinefs  ? 
To  fuppofe  that  God  makes  them  wife,  is  to  fup- 
pofe  that  he  (leps  out  of  his  way,  and  works  with- 
out the  ufe  of  means,  that  he  imparts  of  his  trea- 
fures  to  an  enemy,  and  furniihes  a  weapon  againft 

Rom.  5.28.  himfelf:  no,  he  rather  gives  over  thofe,  ih it  do 
not  like  to  retain  him  in  'their  knowledge,  to  a  repro- 

Tit.  L  15,  hate  mind.  To  the  unbelieving  nothing  is  pure,  hut 
the  mind  and  confcience  are  defiled.  They  profefs  to 
know  God,  but  in  works  deny  him,  being  abominable^ 
difobedient,  and  to  every  good  work  reprobate.  When 
perfons  are  more  in  Saul's  firll  inquiry,  PVho  art 
thou.  Lord?  than  in  the  fecond,  Lord,  what  wilt 
thou  have  me  to  do  ?  there  is  not  much  to  be  ex- 
pelled from  fuch  as  thefe;  and  to  imagine  that  the 
truth  is  in  their  fouls,  is  to  fuppofe  that  God  throws. 

judeis,  his  pearls  into  a  dunghil.  We  are  told  of  wocy^^r/^.. 
ijoho  walk  after  their  own  ungodly  lufls :  Thefe  he 
they  that  feparate  themfelves,  fenfual,  and  having 
not  the  Spirit. 

2.  This  fhews  us  how  vain  all  the  ways  of  pro- 
moting the  knowledge  of  Chrift  will  be,  that  are 
not  agreeable  to  the  Spirit.  We  may  fee  how 
little  can  be  expedled  in  defence  of  the  dodrine, 
from  a  party  of  men  who  have  done  all  they  could 
to  abufe  the  work  of  the  Spirit,  both  in  the  ordi- 
nances of  the  Gofpel,  and  the  fouls  of  believers. 
Though  praying  by  the  Spirit  is  fo  often  mentioned 
in  Scripture,  yet  the  language  is  become  a  jeft,  and 
a  man  will  be  laughed  at  if  he  does  but  name  it ; 
and  this  not  only  by  a  noify  multitude,  but  fuch  as 
pretend  to  know  better.  And  are  thefe  the  men 
from  whom  we  are  to  have  the  truth  as  it  is  in  Je- 

fus..> 


ig. 


God  juftified  in  the  Spirit.     .  291 

fus  ?  who  have  fet  up  their  own  fancies  above  the  serm.  20. 
divine  inftitutions,  and  lay  as  great  a  weight  upon 
an  opinion  that  never  was  revealed,  as  they  can 
upon  that  which  is  ?  of  which  we  have  a  notcri- 
oas  inilance  in  an  author,  who  in  his  book  againil 
the  deifts,  proves  that  Jefus  muft  be  the  Melliah 
from  the  miracles  that  he  wrought,  and  that  thefe 
were  done  in  a  public  way,  and  that  our  evidence 
of  this  is  by  a  fucceiiion  of  Bifhops  from  the  A- 
poftles  ;  which  is  laying  the  mod  important  atfair 
upon  the  greateft  uncertainty  in  the  world. 


SERMON  XXL 


Feb.  *. 
1718-15. 


2dy  nnHIS  branch  of  our  religion  is  proper  to 
Jl^  animate  the  whole  duty  of  life.  When 
He  who  Vi'as  nianifeft  in  the  fleih  is  juftified  in  the 
Spirit,  when  God  reveals  his  Son  in  us  as  an  all- 
fufficlent  Saviour,  it  does  not  only  fill  us  With  a 
holy  wonder,  but  it  makes  us  abound  in  the  work 
of  the  Lord  :  We  follow  after,  that  we  may  appre-  Phii.iii.is. 
hend  that  for  which  we  are  apprehended  of  Lhrijl 
Jefus. 

You  will  fee  that  it  is  a  myjlery  of  godliness, 
by  confidering  the  influence  it  has  upon  the  fol- 
lowing principles  :  Our  reverence  to  God,  our  care 
to  pleafe  him,  the  humble  thoughts  we  fliould  have 
of  ourfelves,  our  charity  to  others,  the  peace  and 
hope  that  runs  through  our  lives,  und  our  prepa- 
ration for  a  dying  hour.  Thefe  are  the  chief  ar- 
ticles of  pradical   piety,  and  whatever  promotes 

them 


292  God  juftified  in  the  Spirit ^ 

SERM.  ai.  them  mufl  be  of  the  befl  importance.     Now,  you 

'        will  find   thai  teftimony  which   the   Holy   Spirit 

gives  in  our  fouls  to  the  charadler,  the  capacity  and 

goodnefs  of  a  Redeemer,  will  do  us  fervice  in  all 

the  variety  that  I  have  mentioned. 

I.  By  this  we  learn  to  approach  with  reverence 
to  Him  with  whom  we  have  to  do.  1  his  is  a  tri- 
bute to  God's  majefty  ;  but  yet  it  has  the  beft  di- 
rections from  his  goodnefs ;  nor  can  it  be  main- 
tained without  fome   hopes  of  an   intereil  in  him, 

pf.cxxx. 4*  and  a  conviction  (;f  the  forgivenefs  and  mercy  that 
is  with  him.     The  devils  have  it  not ;  they  behold 

Pf.  xc.  II.  and  feel  his  greatneis,  and  the  power  of  bis  anger  ; 
for  according  to  his  fear^  fo  is  his  wrath  ;  but  this 

Jam.  ii.  19.  IS  no  dcvotional  temper.  Though  they  believe  and 
tremble,  they  cannot  come  before  him  with  the 
fpirit  of  fons ;  and  therefore  the  fear  that  the  peo- 
ple of  God  are  conducted  by,  is  diftinguifhed  trom 

Heb.  xii.  theirs.'  It  i^  c'dWtdi  a  godly  fear  ;  and  the  ground 
^  '  ^^'  upon  which  it  is  raifed,  is  a  covenant  where  the 
devils  have  no  lot  or  portion  :  IVe^  having  received 
a  kingdom  that  cannot  he  moved ^  have  grace  to  ferve 
God  acceptably  with  reverence  and  a  godly  fear,  for 
our  God  is  a  co n fuming  f  re.  Where  you  find  by 
the  turn  of  the  argument,  that  though  the  religion 
of  a  good  man  falls  under  the  influence  of  God's 
majefty,  and  looks  upon  him  as  a  confuming  fire, 
'  yet  at  the  fame  time  il  is  enlivened  by  the  thoughts 
of  what  his  mercy  has  done  in  and  through  a  Re- 

j{eb.iv.  13,  deemer.  Thus  the  Apoftle  argues,  that  all  things 
?4-  are  naked,  and  opened  to  the  eyes  of  him  with  whom 
we  have  to  do.  Seeing  then  that  we  have  a  great 
High  Priefl  that  is  pajfcd  into  the  heavens,  Jefus  the 
Son  of  God,  let  us  hold  fifl  our  profejfion.  When 
the  Holy  Spirit  does  his  office  in  glorifying  the 
Son,  by  taking  of  his,  and  fhewing  them  unto  us, 
he  commands  every  loofe  and  idle  thought.  This 
being  the  King  who  fits  upon  the  holy  hill  of  Zion, 

we 


a  Myjlery  of  Godliness.  293 

we  are  to  ferve  him  with  fear^   and  rejoice  with  serm-  ai> 
trembling,  Piai,ii.  6. 

Though  it  is  a  common  objedion  againft  the     "' 
doctrine  of  iiee  grace,  that  it  leaches  people  an 
uiibecomiiig  boldnels  to  their   Maker;  yet   1  be- 
lieve the  experience  of  every  Chriftian  tells  him 
quite   the   contrary.      There    is  forgivenefs   with 
thee,  faith  the  Plalmift,  that  thou  jjiayejl  be  feared. 
God  never  appeared  fo  great  to  his  foul,  as  when 
the  view  was  taken  under  that  charader  :  With  the 
Lord  there  is  mercy,   and  with  our  God  is  plenteous 
redemption,     bo  it  is  promifed,  when   a  Redeemer 
comes  to  be  better  known,  that   the  children  0/ Hof.  iii.  $. 
IJrael  Jhould  Jeek  the  Lord  their  God,   and  David 
their  king,  and  they  Jhall  fear  the  Lord,  and  his 
goodnefs  in   the  latter  days.     It   is  apparent  to  all 
obfervation,  that  they  who  2irt  fir  angers  to  thecom-  Efh.il.iz. 
monwealth  of  Ifrael,  and  aliens  to  the  covenant  of 
promife,  who  have  no  hope,  are  perfons  that  live  as   • 
without  a  God  in  the  world. 

Now,   the  reverence  that  fills  our  minds  to  Him 
whofe  we  are,  and  v^^hom  we  ferve,  comes  by  faith 
in  a  Saviour  :  We  call  on  the  Father,  who  without  iPet.  i.  17, 
refpeSi  of  perfons  judges  according  td  every  man' s     ^  '  ^* 
work,  and  jo  pafs  the  time  of  our  fojourning  here  in 
fear  :  forajmuch  as  we  know  that  our  redemption  is 
by  the  precious  blood  of  Chrifi,  as  of  a  lamb  without 
blemijh,  and  without  fpot.    You  fee  in  what  method 
the  work  goes  on,    Ffal.  Ixxxix.  i.  Iwill  jing  of 
the  faithfulnefs  of  the  Lord  :  Lfaid,  Mercy  Jhall  be  ver.  a. 
built  up  for  ever  ;  thy  faithfulnefs  hafi  thou  eflablijh- 
ed  in  the  very  heavens  ;  and  from  hence  we  con- 
clude, \.\i2X  great  fear  is  due  to  the  Lord  in  the  af-  -—7. 
fembly  of  his  Saints,  and  he  is  to  be  had  in  reverence 
of  thofe  that  are  about  him. 

How  different  was  the  temper  of  Saul,  after 
Chrilt  had  revealed  himfelf  to  him,  from  what  it 
had  been  before  I  and  yet  he  never  lived  loofe  from 
all  profeffions  of  duty,  as  you  may  fafely  imagine, 

becaufe 


294-  God  jujlified  in  the  Spirit y 

^^^'  "■'  ^^^^"^"^  ^^  ^'^s  blamelefs  touching  the  righteouf- 
nefs  that  is  in   the  law.     But  when  he  found  the 
neceffity  of  looking  to  God   in  and  through  a  Re- 
A«£lsix.  5.  deemer,    he    flood    trembling   and  ajlonijbcd ;    his 
heart  was  more  bowed  to  the  Divine  wijl  than  ever 
it  had  been.     And  indeed  there  are  no  difcoveries 
in  which  the  greatnels  of  a  God  does  more  appear 
than  thofe  that  belong  to  our  falvation.     When 
Ifaiah   faw  the  glory  of  a   Redeemer,  and  fpake  of 
.  Ifa.  vi.  t,    him  2i%Jitting  upon  a  throne  high  and  lifted  vpy  ixitb 
*■  ^'       his  train  filling  the  temple  ;  the  houje  was  clouded 
with  fmokc,   the  pojls  of  the  door  did  Jhake  at  the 
voice  of  him  that  fpake.     And  the  l-'rophet  hirafelf, 
who  muft  be  glad  at  the  vilion,   is-yet  borne  down 
with  the  magniticence  of  the  mercy,  and  cries  out, 
5*   Woe  is  me,  for  I  am  undofie  !  He  cries  out  Undone, 
at  the  fight  of  that  which  faved  him.     It  is  not  the 
language  of   defpair  ;    the  only   meaning  of  the 
words  is,  that  the  glory  of  the  delign  was  too  much 
for  him.     1  here  was  fomething  (o  great  in  this  re- 
velation of  the  Divine  mercy,   that  it  makes   him 
more  apprehenlive  than  he  ever  had  been,  that  he 
was  a  man  of  unclean  lips.     Vv^hat  was  it  that  he 
faw  of  a  Saviour  then  ?  for  the  Evangelift  tells  us, 
Johnxii.    that  hcfaw  HIS  glory,  and  fpake  of  liihi.     Under 
^^'        what  title  ?  that  which  belongs  to  none  but  the 
Moll  High,  the  King,  the  Lord  of  Hojis. 

And  lb  it  will  be  with  us.     We  cannot  believe 

the  fufficiency  of  a  Mediator  to  fave  us,  but  at  that 

very  moment  we  are  ailonilhed  at  his  perfections  : 

rr.  ixxxix.  0  LiOrd  of  bojls,  who  is  aflrung  Lord  like  unto  thee, 

■^'  or  to   thy  faithf nine fs  round  about  thee  ?    As  Jacob 

in   his   dream   or  vifion  law  a  ladder  that  kept  the 

correfpondence  open  between  earth  and  heaven, 

the  Lord  Redeemer  was  at  the  top  of  it,  and  tells 

him  what  concerned  his  happinefs  rather  than  his 

Gea.xxv;ii.  devotiou  :  I  am  the  God  of  thy  father,  and  will  give 

"•  ^^-     thee  the  land  whereon  thou  liefl :  I  will  be  with  thee 

'^"         in  the  way  that  thou  goejt,  a?id  will  bring  thee  back 

in 


a  Myjierf  of  Goblin  ESS,  295 

in  peace.     He   is  ftruck  with  the  difcovery,   and  serm.  ai. 
feels  other  impreffioiis  beiides  thofe  of  joy  :  How  Gen.xxviii, 
fearful  is  this  place  I  Surely  the  Lord  was  in  this     ^**'  ^7- 
place,  and  I  knew  it  not :  This  is  no  other  than  the 
boufe  of  God,  and  this  is  the  gate  of  heaven. 

2.  If  God  is  juftitied  in  our  Ipirits,  it  will  fill  us 
with  a  care  to  pleale  him.  It  is  very  hard  for  me 
to  fet  thofe  bounds  tiiat  fome  people  fpeak  of,  be- 
tween the  duty  that  is  owing  to  the  Father,  and 
that  which  is  claimed  by  the  Son.  If  the  one  is 
only  a  creature,  no  brightnefs  or  perfed;ion  can 
make  his  dillance  from  the  other  any  lefs  than  in- 
finite ;  and  therefore  he  is  by  no  means  to  have 
the  homage  that  is  due  alone  to  the  Divine  Nature^ 
Such  a  worfhip  as  that,  would  be  idolatry.  May 
v;e  not  therefore  look  for  plain  diftindions  to  fettle 
our  carri.ige  to  the  Father  and  the  Son,  that  the 
Golpel  may  not  betray  us  into  that  very  crime  that 
\va?fo  abominable  under  the  Law?  The  God  who 
is  fo  jealous  of  his  honour,  and  told  his  people 
that  they  fhould  not  bow  down  to  the  likenefs  of 
any  thing  in  heaven  or  earth,  or  under  the  earth  ; 
that  they  fliould  have  no  other  God  before  him  > 
has  certainly  left  us  under  no  fnare,  by  any  un- 
guarded diredlion  in  the  New  Teftament.  One 
of  the  laft  orders  there,  is  from  the  Angel  who 
would  not  fuifer  the  Apollle  to  fall  down  before 
him,  but  bids  hini  worfhip  God.  Rev.  xxi»« 

Sometimes  indeed  God  joins  himfelf  with   ano-     ^* 
ther,  and  tells   us,   in  the  fame  word,  of  the  duty 
that  we  owe  to  both  ;  but  there  the  cafe  is  fo  plain, 
that  we  are  in  no  danger  of  millaking.     As  when 
it  is   faid,  the  children  of  Ifrael  believed  the  Lord^^^^-^^'f- 
and  his  fervant  Mofes,  we  mull  of  neceffity  under-     ^  * 
ftand  it  of  a  different  faith.     So  when  David  faith 
to  Abigail,  Blcjfiid  be  the  Lord  God  of  Ifrael,  who  i  Sam.xxv. 
fent  thee  this  day  to  meet  me  ;  and  blejfed  be  thy  ad-     ^^'  ^^' 
vice,   and  blejfed  be  thou :  though  he  ufes  the  fame 
word  in  all  the  three  parts  of  his  declaration,  yet 
I  it   ' 


2g6  '  Godjujiified  in  the  Spirit , 

^^fi^JllL'  ^^  cannot  poffibly  be  taken  in  kfs  than  three  fenfes. 

Prov.xxiv.  So  again,  when  we  are  bid  lofear  the  Lord  and  the 
*'•  king,  can  any  mortal  iuppofe  it  is  with  the  fame 
fear  ?  Indeed  I  fhould  not  have  mentiontd  this 
text  as  an  inftance,  becaufe  it  has  fuffercd  by  the 
biafphemous  cant  of  mercenary  tongue*^,  who  have 
made  a  horrid  proftitution  of  their  minilleiiul  cha- 
rader.     The   Apoftle  faith   of  the  Macedonians, 

aCor.viii.  that  they  ^^i;^  up  them/elves  to  the  Lord,  and  to  us 
^'  by  the  will  of  God.     The  expreffion  mutt  have  two 

meanings. — In  thefe  places,  and  leveral  others,  the 
fame  word  is  to  be  taken  in  various  fenfes. 

But  this  will  by  no  means  be  our  protedlion 
from  running  into  idolatry,  if  he  who  was  manifeft 
in  the  flelli  is  ?iot  God  over  all  hlejfed  for  evenuure. 
The  Scripture  has  not  done  as  the  Angel  did  at 
Mount  Sinai,  fet  guards  about  the  Divine  honour: 

Joh.xiv.  I.  f£e  js  ^j[  along  reprefented  as  partner  in  it:  Tou 
believe  in  God)  believe  alfo  in  me.  1  do  not  dtny 
but  a  miniiter,  a  good  man,  and  efpecially  an  An- 
gel, may  ufe  thofe  words.  That  if  ye  believe  in 
God,,  believe  that  I  am  fent  by  him  ;  but  can  any 
ferious  perfon  think,  that  when  Chriil  faid  it  to  his 
drooping  Difciples,  that  it  meant  no  more  as  it 
came  out  of  his  mouth,  than  it  would  out  of  theirs  ? 
He  brings  it  in  as  an  argument,  that  their  hearts 
Jhould  not  be  troubled. 

— —  V.  23.  And  fo  that  paiTage,  l^bat  all  men  may  honour 
the  Son  as  they  honour  the  Father  ;  he  that  honours 
not  the  Son,  honours  not  the  Father  who  has  fent 
him.  It  is  a  very  fhort  anfwer,  that  the  word  as 
does  not  fignify  equality  ;  for  which  we  have  this 
inftance  given,  As  my  Father  has  Jent  me,  fo  fend  I 
you:  for  according  to  that  interpretarion,  Chrift 
then  faith  no  more  of  himielf  than  what  any  preach- 
er or  believer  upon  earth  may  fay.  That  all  men 
are  to  honour  a  minirtcr  who  comes  in  the  name 
of  God,  ^..  they  honour  the  Father  that  fent  him  ; 
and  he  that  honours  the  one,  honours  the  other. 

Though 


a  Myjiery  of  Godliness.  297 

Though  the  words  may  be  twined  and  bended  in-  ^^^^' ": 
to  a  good  humble  fenfe,  yet  how  do  you  imagine 
they  would  found  ?  Can  the  phrafe  of  honouring 
the  Son  as  we  honour  the  Father,   mean   no  more 
than  a  limilitude,  as   it   may  do  if  applied  to  an 
Angel  or  a  man  ?  Are  weto  take  the  word  in  this 
place  as  we  do  in  others  ?  how  comes  tJmt  then  to 
be  given   as   the   reafon  of  it,   That  as  the  Father  J»ii"  v.  7,1, 
raifes  up   the  dead^   and  quickens  them,  Jo  the  Son 
quickens  whom  be  will :  That  the  Father  judges  no  • 
man,  but  has  committed  all  judgment  to  the  Son,  that 
all  mcnjhould  honour  the  Son  as  they  honour  the  Fa- 
ther F    Can   any  one  imagine,   that  the  manner  of 
the  expreffion  is  the  fame  here  with  tha:  which   it 
is  compared  to  :  As  the  Father  fends  me,  Jo  fend  I 
you  P     If  we  arc  not  to  take  the  phrafe  in  this  full 
fenfe  in  one  place,  becaufe  it  way  be  taken  in  a  low- 
er fenfe  in  another,  there  is  not  any  propolition  that 
we  can   prove  out  of  the  Bible  :  Except  we  utter,  r  Cor.  xi?. 
by  the  tongue  words  eafy  to  be  imderjtood,  howjhall    ^' 
it  be  known  what  is  fpoken,  for  we  Jh all  f peak  into 
the  air  ? 

If  I  may  be  allowed  to  expound  tbcfe  Scriptures 
that  give  us  the  titles  of  the  Father,  in  the  way 
that  is  ufed  with  thofe  that  lay  down  the  very  fame 
words  of  the  Son,  we  fhail  not  have  one  text  left 
to  prove  a  God  at  all.  As  for  example^  when  we 
read  of  our  Mediator,  that  he  is  called  the  Mighty  ifa.  ix.  s, 
God,  the  force  of  the  argument  is  taken  off  with 
this,  that  the  name  may  be  given  to  a  creature. 
Why  may  not  an  Atheift  ufe  the  fame  liberty  with 
one  text,  as  thefe  do  with  another,  and  tell  us  as 
roundly,  that  thofe  words,  Pfal.  1.  The  mighty  God, 
even  the  Lord  has  fpoken,  and  called  the  earth  from 
the  rifing  of  the  fun,  are  to  be  underftood  of  a  king 
or  an  Angel  ?  And  farther,  when  it  is  faid  of  Chrift, 
that  he  iliall  be  called  the  Everlnfling  Father,  and  Mic.  v.  1. 
that  his  goings  forth  have  been  of  old  from  everlajl^ 
ing,  may  you  not  put  the  fame  inglorious  limita- 

Vot.  L  P  p  tioa 


298  Godjujlified  in  the  Spirit, 

SERM.  ar.  tions  upon  the  title  that  is  given  to  God,  when  he 

Dan.vii.  13.  i^  ^sid  to  be  the  Ancient  of  days  ?  It  is  true,  the 
word  everlajling  is  ufed  of  creatures,  and  there  it 
mufl  be  taken  in  a  narrower  fenfe.  But  if  that  is 
the  reafon  why  it  is  to  be  fo  underftood  when  ap- 
plied to  Chrift,  another  fct  of  people  may  with  the 
fame  alfu ranee   fay,   that  it  means  no  more  when 

Pf.  xc.  2.  ^ve  read  that  from  everlafting  to  everlafling  Thou 
art  God. 

What  ground  have  we  to  imagine  when  the 

1  Cor.  ix.  Apoftle  faith,  I  am  not  without  law  to  God^  hut  un- 
^^'  der  the  law  to  Chrifiy  that  we  are  to  diftinguifli  up- 
on his  words,  as  we  do  between  fearing  God  and 
the  king  ?  At  his  converfion  he  cries  out,  Who  art 
thoUy  Lord?  And  v/hen  he  knew  it  was  no  other 
than  Jefus  of  Nazareth,  he  neverthclefs  enquires  of 

Ads  xxiv.  him,  Lordy  what  wilt  thou  have  me  to  do  ?  and  yet 
^'^'        it  is  certain,  that  he  vvorlhipped  no  other  than  the 

Rom.  xiv.    God  of  his  fathers.     He  tells  us,   that  whether  we 

^'  livey  we  live  unto  the  Lord^  or  whether  we  die,  we 

die  unto  the  Lord  ;  whether  therefore  we  live  or  die, 

we  are  the  Lord's.     What  Lord  is  this  ?  you  wjll 

ver. 9, 10,  fee  in  the  next  words:  For  to  this  end  Chrifl  both 
"' "■  died,  and  rofe^  and  revived^  that  -he  might  be  the 
Lord  both  of  dead  and  living.  And,  PVe  mufl  all 
fland  before  the  judgment- feat  of  Christ,  becaufe  it 
is  written,  As  I  live,  faith  the  Lord,  every  knee /ball 
bow  to  ME,  and  every  tongue JJjall  conftfs  to  God  ; 
fu  then  every  one  of  us  Jhall  give  an  account  of  him- 
f elf  to  God. 

Will  it  not  be  very  hard  for  an  honed  humble 
Chriftian,  who  has  had  no  education,  or  opportuni- 
ty to  be  mafter  of  critical  learning  '^ — 1  fay,  will 
it  not  be  hard  upon  him,  to  read  exaiftly  the  fame 
things  demanded  by  the  Father  and  the  Son,  and 
be  told   that  one  of  them  is  but  a  creature  ?     He 

rfai.  1. 15.  thinks  it  is  his  G-  d  that  fpeaks :  Call  upon  me  in 
the  day  of  trouble,  and  I  will  hear  thee.     The  fame 

Gen. iv.uit.  Lord  upon  whom  men  began  to  c^// fo  long  ago. 

Now, 


a  Myjlery  of  Godliness.  ^99 

Now,   what  way  can  fuch  a  one  have  to  diveft  the  serm.  zt. 
word  of  the  fame  fenfe,  when  he  reads  of  people  in 
every  place  calling  upon  the  name  of  Jefiis  Chrijl  our  ^  ^or.  i.  %. 
Lord,  both  theirs  and  ours  P  So  when  we  are  told, 

that  he  that  is  called  in  the  Lord,  being  afervant,  is vii.32. 

the  LoKi>*s  freeman  ;  likewife  he  that  is  called  being 
free,  is  Christ's  fervant  ?  it   may  be  anfwcred, 
that  this  is  a  profeffion  we  make  to  creatures,  and 
a  relation  that  we  come  into  with  men.     Well  it 
is  true  ;  but  one  would  imagine,  that  though  the 
word  is  fo  ufed  in  other  places,  it  cannot  be  in  this, 
becaufe  the    very  next    verfe  gives  a  reafon   for 
it :  Te  are  bought  with  a  price,  be  ye  not  fervants  of^er.  53. 
men  :  and  therefore  we  are  Chrijt^s  fervants,  in  a 
way  that  we  cannot  be  theirs.     1  durft  not  fay  as 
David  did  to  any  other  than  God,  Lord,  truly  7^/72  Pf.xcvi.i5. 
thy  fervant,  I  am  thy  fervant. — Thus  does  the  Spi- 
rit juftify  Him  who  was  manifeft  in  the  flefh  :  he 
fills  us  with  a  defire  to  pleafe  him  :  we  are  his  peo- 
ple, and  are  made  willing  in  the  day  of  his  power  :  p^-  '^^-  4- 
We  worfhip  Him  in  the  beauty  of  bolinefs  :  He  isP(.x\v.  n, 
your  Lord,  and  therefore  worfhip  you  him. 

3.  This  gives  us  humble  thoughts  of  ourfelves. 
Nothing   fhews  the  vilenefs  of  human   nature  fo 
much  as  the  difpenfation  of  the  Gofpel :  Baafing  Rom.  Hi. 
is  excluded,  not  by  the  law  of  works,  but  by  the  law 
of  faith.     The  excellency  of  the  knowledge  of  Chrijl 
Jefus  our  Lord,   mates  the  principles  we  ufed  to 
value,  no  more  than./o/r,  and  no  better  than  dung.  Phii.iii.  s. 
The   dearer  Chrift  is  to  my  foul,  the  viler  fhall  I 
be  to  myfelf.     Thus  the  Apoftle  after  he  was  illu- 
minated tells   us,   he   was  not  meet  to  be  called  by 
that  name:  That  to  him,  who  was  lefs  than  the  leaf,  i  Cor. xv. 
of  all  faints,   was  this  grace  given,  that  he  fjoukl  ^^^^\^^  ^ 
preach  the  unfearchable  riches  of  Chrif  ;  and  to  make    9. 
all  men  fee,  what  is  the  felhwfnp  of  the  myfiery, 
that  from  the  beginning  of  the  world  has  been  hid  in 
God.     As  you  heard   under  the  former  head,  the 
Prophet  cries  out  Undone  :  Why  ?  becaufe  he  was 

a 


300  God  jujiified  in  the  Spirit y 

SERM.  21.  a  man  of  vnclean  lipj,  and  dwelt  in  the  midjl  of  a 
people  of  unclean  lips.  Did  he  never  feel  that  con- 
viclion  betore  ?  yes  furely  ;  but  it  never  cmie  witVi 
that  power  upon  his  mind  as  when  he  flood  in  the 
contemplation  of  a  Saviour.  And  it  was  the  glory 
of  his  perfon,  as  well  as  the  defign  of  his  grace  and» 
love,  that  had  made  this  impreffion  :  Mine  eye^ 
have  feen  the  King,  the  Lord  of  hofls.  He  fpeaks 
of  him  under  the  lame  title  that  David  gave  him  : 

Ff.  xlv.  I.   /  will  write  of  things  touching  the  King. 

It  is  true,  the  mere  name  proves  no  divinity,  be- 
caufe  it  is  given  to  creatures  ;  but  the  queftion  is, 
whether  it  can   be  underftood  of  any  lefs  than  a 

ver.  6.  God  here  ;  for  it  is  faid  of  huw.  Thy  throne,  0  God^ 
is  for  ever  and  ever.     The  Church  is  confidered  as 

ver,  ri.  his  fpoufc  :  Tbe  King Jhall greatly  defre  thy  beauty, 
for  he  is  thy  Lord,  and  worjlnp  thou  him.  And 
within  the  compafs  of  two  verfes,  they  are  called 
the  King'^s  daughter  j  of  whom  neverthelefs  it  is 
izidyjhejjjall  be  brought  unto  the  King.  Why  is  the 
fame  title  given  promifcuoufly  to  the  Father  and 
the   Son,  if  we   may  not  have  it  expounded  here, 

pf.  xivii.  7.  as  it  is  in  other  places,  that  God  is  King  of  all  the 

— xcv.  3.  earth,  and  a  great  King  above  all  gods.  Ifaiah  was 
humbled  in  his  own  eyes,  when  he  faw  him  in  that 
glory.     It   is   of  him   they   fpeak  in   thofe  words, 

— xcix.  4.   <j^/j^  King''sflrength  loves  Judgment  j  and  in  the  fong 

Rev.  XV.  3.  f>f  the  Lamb,  jfufl  and  true  are  all  thy  ways,  thou 
King  of  flints. 

4.  This  infpires  us  with  charity  to  others.  That 
is  one  fruit  of  the  humility  1  mentioned  under  the 
former  head  ;  for  only  by  pride  comes  contention,  but 
ivith  tbe  lowly  advifed,  is  wifdom.  Whether  Chriil: 
'is  revealed  in  us  or  no,  will  appear  as  much  in  our 
temper  as  it  does  in  our  principles.  A  perfon  may 
have  clear  notions  about  the  Scripture  doctrine, 
and  a  happy  way  of  bringing  them  into  light  ;  but 
if  he  feels  any  thing  of  this  upon  his  own  foul,  it 
will  keep  him  from   paffion  as  much  as  it  can  do 

from 


a  Myjlery  of  Godliness,  301 

from  error.     A  man  that  wrangles  and  behaves  serm.  21. 
himfelf  unfeemly,  may  have  the  right  of  the  argu-        ' 
ment ;  he  may  prove  that  God  was  manifeji  in  the 
jiejh  ;  but  fuch  a  one  is  no  inftance  that  ever  he 
v^2i%  jujiijied  in  the  Spirit.    Whatever  fentiments  he 
has  about  the  fufficiency  of  Ghrift's  righteoufnefs, 
and  the  neceffity  of  depending  upon  it,  yet  either 
he  has   had   no  experience  of  thefe  things,  or  he 
has  forgot  it  all.     If  thefe  things  be  in  you  and  a-  ^  P^t.  i.  «, 
bound,   you  will  neither  be  barren  nor  unfruitful  in     ^' 
the  knowledge  of  our  Lord  J ef us  Chrifl ;  but  he  that 
lacketb  thefe  things,  is  blinds  and  cannot  fee  far  oj^^ 
mid  hath  forgotten  that  he  was  purged  from  his  old 
fins. 

I  may  look  upon  the  perfon  who  denies  the  Di- 
vinity of  Chrill:  to  be  in  a  miftake,   and  give  him 
my  reafons  why  I  cannot  come  into  his  expolition 
of  feveral  fcriptures  ;  but  if  I  have  felt  the  power 
of  that   refurrediion  for  which  I  am  pleading,   and 
the  fellowfJjip  of  thofe  fufferings  which   I   defend 
with  my  arguments,  and  am  conformed  to  that  death 
which   I  proclaim  abroad,  it  will  govern  my  tem- 
per,  as  well  as  diredl  my  notions.     I  have  reafon 
to  fufpeft  whether  my  wifdom  is  pure^  if  it  does 
not  make  m^  peaceable,  gentle,   and  eafy  to  be  in-  jam.iii.  17. 
treated.     W^hen  orthodoxy  puts   us   upon  reviling 
language  and  cruel  imprecations,  we  are  only  foam- 
ing out  our  own  Ihame.    There  is  nothing  in  truth 
that  fliould  make  us  behave  ourfelves  unfeemly  :  If 
%ve  cannot  in  meeknefs  inflrud^  thofe  that  oppofe  them-  %  Tim.  ii. 
felves,  upon  a  perad venture  that  God  ?nay  give  them    ^+' ^5- 
repentance  to   the  acknowledgment  of  the  truth,  we 
are  not  fit  to  be  t\it  fervants  of  the  Lord,     Rough- 
nefs  and  incivility  is  one  way  of  anfwering  a  here- 
tic, but  it  will  tempt  all  mankind  to  think  that  we 
have  got  no  other.   I  do  not  fay,  and  I  never  thought 
it,  that  in  the  prefent  awful  controverfy,  which 
iffues  in  no  lefs  than  cither  denying  the  Lord  that 
bought  us,  or  worfliipping  and  ferving  the  creature 
2  equally 


302  God  jujlified  in  the  Spirit, 

SERM.  II.  equally  with  the  Creator,  paffion  lay  on  one  fide 
of  the  queftion,  and  meeknefs  on  the  other. 

iCor.viii.       Knowledge  puffeth  up,  faith  the  Apoftle,   even  a 
'•  knowledge  of  the   truth  ;  but  if  we  have  any  ex- 

perience upon  our  fouls  of  what  we  are  pleading 
for,  it  will  have  a  great  command  over  us.  An  a- 
wakened  confcience  will  put  you  upon  contending 
earneftly  for  the  truth  as  it  is  in  Jefus  ;  but  it  will 
teach  you  at  the  fame  time,  to  be  gentle  towards 
all  men.  Scolding  is  an  evidence  that  a  perfon 
comes  rather  for  the  plunder  of  the  war,  than  the 
fuccefs  of  the  caufe. 

Not  that  a  peaceable  temper  makes  us  indifferent 
to  the  dodlrines  of  the  Gofpel  ;  no,  far  from  it. 
I  will  fuppofe  the  cafe  of  an  enlightened  convert, 
that  he  approaches  to  Chrift  as  the  God  whoj'e  throne 
is  for  ever  and  ever  ;  that  he  depends  upon  him  as 
having  brought  in  an  everlajiing  righteoujnefs,  and 
that  he  derives  from  him  as  the  Ki?jg  of  faints. 
Thefe  are  notions  and  principles  that  he  will  by  no 
means  part  with  ;  he  finds  his  foul  drawn  out  into 
the  higheft  degrees  of  reverence  to  a  Saviour.  If 
his  confidence  is  in  Chrifl:  Jefus,  it  is  from  a  belief 

ifa.  xiv.  1.-  that  he  is  the  God  whom  all  the  erids  of  the  earth 
Jhall  look  to  ;  and  if  he  is  not  God,  the  perfon  is 
not  only  in  an  error,  but  he  is  itruck  off  from  his 
dependence,  he  dare  not  rely  on  him  as  the  author 
and  finifiier  of  his  faith.  Now  if  fuch  a  one  comes 
into  the  argument,  it  is  no  wonder  that  he  is  tena- 
cious of  thofe  principles  that  enter  into  his  befl  de- 
votion, and  are  the  fupport  of  his  greateft  hopes  ; 
but  he  is  too  full  of  the  myflery,  to  be  capable  of 
wrangling  about  it ;  it  is  too  much  his  concern  for 
that ;  none  but  people  who  feel  a  great  deal  lefs 
than  he  does,  can  treat  the  fubjed  in  fuch  a  man- 
ner. If  the  zeal  and  learning  of  other  perfons  are 
oppofed  to  him,  and  would  take  him  off  from  the 
truth  that  he  has  received  with  love,  he  will  hold 
fafl  his  profcffon  :  though  perhaps  he  may  not  be 

an 


a  Myjlery  of  Godliness.  303 

an  equal  mailer  of  argument  with  thofe  who  have  serm.  at. 

lifted  themfelves  in  the  caufe,   ajid   devoted  their 

whole  ftudy  for  feveral  years  to  this  controverfy  ; 

yet  he  knows  from  within,  in  whom  he  has  helievedy 

and  will  not  part  with  thofe  principles  upon  which 

he  thinks  Him  able  to  keep  what  he  has  committed '^'^'''^^'^^'^• 

to  him  agaitiji  that  day. 

If  I  ever  felt  the  power  of  Chrift's  refurredion,  I 
can  bear  all  the  reproaches  that  we  are  like  to  meet 
with,  and  that  are  flowing  fo  faft  upon  us,  on  the 
account  of  our  zeal  for  him.  Of  late  we  have  been 
charged  with  Jetting  the  Son  above  the  Father  y  which 
is  an  opinion  1  never  fo  much  as  heard  of,  until  I 
met  with  it  in  a  printed  accufation  *.  And  now 
we  are  laid  under  a  new  fcandal,  as  being  a  people 
moft  inclined  to  perfecution  ;  and  the  principles 
that  are  fuppofcd  to  lead  us  into  it,  are  not  thofe 
by  which  we  have  been  diftinguifhed,  but  what  we 
have  in  common  with  the  eftablifhed  Church.  It 
is  not  our  fcrupling  ceremonies,  or  an  inequality  in 
the  office  of  the  miniftry,  but  it  is  our  adherence 
to  the  dodrine  of  my  text,  that  has  laid  us  under 
thefe  new  flanders.  And  thefe  are  not  enemies  that  prai.  iv.  fs, 
have  reproached  us,  then  we  could  have  borne  it ;  '3.  *4. 
neither  is  it  they  who  profejfed  to  hate  uSy  that  have 
magnified  themfehues  again]}  us^  then  we  could  have 
hid  ourfelves  from  them.  But  it  is  a  man,  a  guide, 
an  acquaintance^  with  whom  we  have  taken  fweet 
counjely  and  walked  to  the  houfe  of  God  in  company. 
Our  reproach  is  now  for  the  name  of  Chrijl.  1Pct.Ir.14, 

If  we  do  indeed  maintain  either  this  or  any 
other  caufe  with  an  ungodly  rancour,  it  is  wi-ong  ; 
the  argument  does  not  need  it,  and  the  Spirit  of 
Chrift  will  not  bear  it :  The  wrath  of  man  works 
not  the  righteoufnefs  of  God.  But  of  this  1  am  fare, 
that  there  is  no  neceffity  o'tfpcakifig  the  truth  m 
any  other  way  but  that  of  love  ;  and  if  ever  any 
thing  has  dropt  from  my  mouth  unworthy  of  the 

charity 

*  Mr  Emlyn's  Works,  p.  58. 


304  God  jujiified  in  the  Spirit* 

SERM.  21.  charity  which  is  the  end  of  the  commandment,  f 
have  done  that  which  I  allow  not:  For  though 
there  is  none  whom  I  more  admire  than  Chrill  Je- 
fus  my  Lord,  yet  there  is  nothing  I  more  abhor 
than  perfecution  in  every  form  and  fhape  :  He 
needs  none  of  my  folly  and  corruption  to  promote 
his  caufe.  The  argument  is  certainly  as  good  for 
him  as  it  was  for  Baal ;  if  he  he  a  God,  he  will 
plead  for  hivifdf  when  one  has  cajl  down  his  altar. 

5.  Another  principle  that  the  teflimony  of  the 
Spirit  has  an  influence  upon,  is  that  peace  and 
hope  that  runs  through  the  lives  of  believers.  It 
is  in  enmity  to  this,  that  Satan  has  raifed  fuch  op- 
pofition  to  the  dodlrines  of  the  Gofpel.  He  grudges 
the  Chriftian  that  ferenity  of  mind  which  himfelf 
has  loft.  He  would  involve  mankind  in  his  own 
defpair,  and  as  he  is  referved  in  chains  under  dark- 
nefs^  he  would  have  them  be  fo  too.  To  that  pur- 
pofe  he  takes  all  imaginable  pains,  either  to  pre- 
vent this  work  of  the  Spirit  in  our  fouls,  or  to  di- 
vert us  from  heeding  it. 

And  one  way  is  the  methoc^  of  the  prefent  con- 
troverfy,  which  is,  to  demand  an  explication  of 
what  we  confefs  to  be  viyjlerious :  That  is  the  way 
to  enfnare  our  faith,  and  entangle  our  peace  :  As, 
for  example,  when  I  am  enquired  of,  whether  the 
Three  that  bear  record  in  heaven  are  three  modes, 
operations,  or  infinite  minds,  thefe  are  words  which 
the  Scripture  has  not  given  m.e,  and  therefore  I 
have  nothing  to  fay  to  them.  If  the  queilion  is, 
whether  they  arc  Three,  I  can  anfwer.  Yes  ;  If  I 
am  alked  whether  they  are  three  Gods,  I  mult  fay, 
No  :  But  how  they  are  three,  and  how  they  are 
one,  I  do  not  pretend  to  tell.  The  ways  of  ex- 
prelUon  that  people  have  fhewn  their  fondnefs  to,, 
and  by  which  they  have  endeavoured  to  make  it 
intelligible,  have  been  only  lb  many  vain  plots  a  • 
gainft  the  myilerioufnefs  of  the  doclrine,  and  thefe 
have  proved  temporary   as  they  deferved   to  do. 

Creeds 


a  Myjlery  of  GoT^Liu ESS.  305 

Creeds  have  expired,  grown  old,  and  been  ready  serm.  21. 
to  vanifh  away  ;  they  change  as  ages  do  :   but  the        " 
faith  once  delivered  to  the  Saints  is  the  fame.    Thus 
far  the  behever  is  at  a  point,  that  he  knows  upon 
what  his  hope  is  raifed.      Thefe  are  principles, 
which,  though  he  cannot  explain,  yet  they  are 
what  his  foul  flees  to  ;  and  as  ridiculous  as  a  my- 
flerious  doctrine  may  appear  to  others,  it  is  a  foun- 
dation of  hope  to  him.     His  heart  is  comforted  to  Coi.  ii,  a, 
the  riches  of  the  full  ajfurance  of  undetjianding,   to 
the  acknowledgment  of  the  myflery  of  God,  and  of 
the  Father^  and  of  Chrifl. 

6.  'It  prepares  him  for  a  dying  hour  ;  he  dare 
triift  his  foul  to  the  care  of  a  Redeemer  at  laft. 
Lord  Jefiis  receive  my  fpirit.  He  looks  to  him  as  Adisvii. 
the  finijher  of  this  faith,  and  therefore  his  efteem  ^^' 
for  him  muft  be  equal  to  fo  great  a  dependence  in 
the  molt  important  a6l  of  religion.  ,  Thus  Chrift 
is  juftified  in  the  Spirit,  and  the  reputation  he  has 
in  the  heart  of  a  believer,  agrees  to  his  glory  above, 
where  he  \%  feen  of  Angels. 


%^ 


SERMON   XXIL 

I  Tim.  iii.  16. 
Seen  of  Angels ^ 


March  i, 
1718.1^. 


THIS  is  the  third  branch  of  a  Myllery  great 
without  controverfy,  and  gives  us   a  farther 
account  ot  Him  who  was  manifefl  in  the  flefli,«and 
jufiified  in  the  Spirit.     That  he  is  preached  unto 
the  Gentiles,  and  believed  on  in  the  world,   fliews 
Vol.  I.  Q^q  us 


306  Seen  of  Angels. 

SERM.  21.  us  the  empire  that  he  has  below  ;  but  his  being 

'  feen  of  Angels  is  an  argument  of  the  glory  that  he 

is  received  into  above.     Thefe  are  the  higheft  or- 

jobxxxviii.  dcr  of  the  creation,  the  inorning  ftars  ;  the  Jons   of 
7'  God  in  a  nobler  fenfe  of  the  word  than  can  be 

affirmed  of  our  nature  ;  and  it  declares  to  us  the 
value  of  this  great  falvation,  that  thofe  thinking 
flames  (hould  feel  any  concern  about  it.  There 
are  three  reafons  that  would  move  us  to  fuppofe 
they  had  no  lot  or  portion  in  this  matter,  and  there- 
fore muft  no  more  regard  it  than  they  do  the  m- 
creafe  of  the  earth,  the  returns  of  fpring  and  fum- 
mer,  and  harveft  and  winter,  which  is  nothing  to 
them  who  live  in  a  ftate  of  equal  light  and  hap- 
pinefs. 

Firjl^  They  have  always  continued  in  the  per- 
fection and  purity  of  their  creation,  and  therefore 
had  no  need  of  any  redemption  from  God,  or  any 
reconciliation   to  him.     It  could  not  be  faid  of 

£ccief.  vii.  them  as  it  was  of  man,  that  the  Lord  made  them 
*^'  upright^  hut  they  fought  out  viany  inventions.  Se^ 
cojidly^  As  the  eled  Angels  never  finned,  fo  thofe 
of  that  nature,  who  left  their  firlt  habitation,  were 
never  to  be  faved  ;  and  therefore  though  the  Son 
of  God  had  a  defire  to  the  works  of  his  hands,  yet 
it  was  not  to  any  of  their  number.  Thirdly^  As 
an  evidence  of  this,  that  they  were  dirtinguifhed 
out  of  the  cafe,  when  He  came  upon  the  grand  ex- 

Heb.  ii.  i5.  pcdition  of  his  love,  He  verily  took  not  on  him  the 
nature  of  Angels,  but  the  feed  of  Abraha7n.  He  de- 
clared, that  his  concern  lay  with  thofe  children 
that  were  partakers  of  flefh  and  blood  by  his  own 
taking  part  of  the  fame.  He  was  (as  no  Angel  ever 
John  i.  14.  had  been)  made  fit  p.\  and  dwelt  among  us.  They 
are  neither  in  our  number,  nor  in  our  neighbour- 
hood. They  do  not  come  into  this  world,  in  the 
way  that  he  did,  as  inhabitants.  A  fpirit  has  no 
fielh  and  bones,  as  the  difciples  faw  him  to  have. 

And 


Seen  of  Angels,  307 

And  yet,  though  one  would  have  thought  thefe  serm.  22. 
things  might  have  carried  oft'  their  regard  from  the  ' 
work  that  he  came  about,  and  made  them  look  up- 
on the  whole  affair  as  what  did  not  belong  to  them, 
you  find  their  name  is  brought  into  this  account 
of  our  great  Redeemer  :  He  was  not  only  mani- 
feft  in  the  flefh,  and  in  all  things  made  like  to  his 
brethreriy  as  a  merciful  and  a  faithful  High  Prieft, 
but  he  '\%feen  of  Angels.  Theirs  was  a  nature  that 
he  Hid  over,  both  in  his  humiliation  and  his  ad- 
vancement. You  will  find  that  their  ftation  was 
fomething  that  lay  between  the  one  and  the  othfer  : 
For  in  order  to  the  fufFering  of  death,  he  was  made 
lower  than  the  Angels,  and  when  he  is  received  up 
into  glory,  he  is  made  Jo  much  better  than  the  An- 
gels, as  he  has  by  inheritance  obtained  a  more  ex- 
cellent name  than  they  ;  and  yet  you  fee  they  are 
brought  into  the  account  that  we  have  of  him,  as 
admirers,  if  not  gainers,  by  the  purchafe  of  his 
mercy,  He  was  feen  of  Angels, 

As  this  belongs  to  the  myftery  of  godlinefs,  £0 
it  contains  in  it  fomething  wonderful,   and  there- 

.  fore  we  muft  look  farther  than  the  found  of  the 
words.     He  was  feen  of  men,  and  when  they  faw  ih.\\\\.%, 
him,  there  was  ndform  or  comelinefs  in  him,  that  they 

Jhould  defire  him.  He  was  feen  of  devils ;  one  of 
them  cried  out,  I  know  thee  who  thou  art,  the 
Holy  One  of  God  :  and  therefore  if  that  is  all,  that 
the  Angels  were  among  the  fpedtators  of  his  per- 
fon  and  adlions,  it  is  not  important  enough  to  have 
a  place  in  tliis  text.  There  is  no  myftery  in  it. 
But  the  word  muft  be  taken  in  a  larger  view,  as  it 
comprehends  their  diligent  attention  to  him,  their 
admiration  and  delight  in  him,  and  the  pleafure 
with  which  they  obferved  the  glory  of  his  merit, 
the  fuccels  of  his  death,  and  the  triumph  of  hisre- 
furredion.  I  ftiall  proceed  upon  this  head  in  the 
following  method : 

J.  Enquire 


3o8  '     Seen  of  A?igels, 

SP.RM.  ^^.      j.  Enquire  into  the  meaning  of  the  phrafe,  what 
it  was  for  Chriil  to  hz  feen  of  Angels. 

2.  Shew  that  this  belongs  to  him  as  God,  for 
under  that  title  we  are  carried  through  the  whole 
account  that  is  given  of  him.     And, 

3.  That  this  is  a  myftery^  one  of  the  wonders  of 
our  religion  ;  and, 

4.  I'hat  it  is  a  myftery  of  godlinefs.  Believing 
it  makes  us  better  ;  we  are  nounjhed  up  in  the 
words  of  good  doctrine, 

I.  What  is  it  for  that  God  who  was  manifeil  in 
the  flefli,  and  juftified  in  the  Spirit,  to  be  feen  of 
Angels  ?  I  anfwer,  Thefe  words  fhevv  us  the  efteem 
they  had,  firft,  for  his  Perfon  ;  and,  fecondly, 
for  the  Defign  that  he  came  about. 

i/?.  We  may  hence  collect  the  ^efteem  they  had 
for  the  Perfon  of  our  Lord.  1  do  not  here  conlider 
his  relation  to  them  as  a  Creator,  for  he  made  them. 
Col.  i.  15.  and  not  they  themfelves.  By  him  were  all  things 
created,  whether  in  heaven,  or  in  earth,  whether 
they  he  thrones  or  dominions,  principalities  or  powers, 
all  things  were  created  by  him,  and  for  him.  But 
I  fhall  obferve  the  regard  they  paid  to  him  as  the 
Mediator  between  God  and  man,  as  the  man  Chrifl 
Jefus,  as  one  made  lower  than  themfelves  ;  and 
this  you  will  colledl  from  the  feveral  parts  of  his 
ilory. 

You  may  fee  the  concern  that  the  Angels  had 
at  his  birth,  his  baptifm,  his  temptation  in  the  wil- 
dernefs,  his  agony,  his  refurredion,  his  afcenfion, 
and  the  confequences  of  that  in  heaven.  In  all 
thefe  times  he  was  nearly  attended  by  the  Spi- 
rits about  the  throne.  A  detachment  of  the  hea- 
Kcb.  i.  7.  venly  guards  was  fent  down.  Of  the  Angels  he 
faith.  He  makes  his  Angels  Spirits  j  this  being  con- 
nected to  what  the  Spirit  faith  of  Chrift  Jefus,  lets 
ps  fee  thefe  two  things  :  Firfl,  The  nature  of  the 
AngelSj,  that  they  are  Spirits,  purely  and  fimply  fo, 

nop 


Seen  of  Angels,  309 

not  embodied,  not  incarnate  ;  z\\(\,fecondly^  That  serm.  %t. 
they  are  thus  made  for  fervice,  to  be  capable 
of  more  expeditious  duty  than  we  can  poflibly 
come  into.  They  were  made  Spirits  with  regard 
to  the  Son  ;  their  lively  and  adiive  nature  is  em- 
ployed about  him  :  But  it  is  time  that  I  enter  up- 
on the  particulars  under  which  I  am  to  range  my 
thoughts. 

I.  He  was  feen  and  loved  and  admired  by  the 
Angels  at  his  birth.  How  ready  were  they  to  tell 
the  news,  and  to  ferve  the  defign  ?  Obferve  with 
what  a  tendernefs  and  caution  they  do  their  office  : 
for  they  knew  that  the  dazzle  of  their  nature  would 
be  too  much  for  a  converfation  with  ours  ;  there- 
fore when  one  of  them  ftands  at  the  right-hand  of 
the  altar  of  incenfe,  as  Zacharias  was  there  attend- 
ing in  his  place,  his  firft  work  was  to  take  off  all 
fear  and  trembling  ;  upon  which  he  tells  him,  that 
his  prayer  was  heardy  and  his  wife,  who  was  now  Luke  i.  13, 
ftricken  in  years,  as  well  as  himfelf,  Jhould  have  a 
Jon.  'Ihe  very  naming  of  that  turns  the  dread  in- 
to a  difpute.  Zacharias  is  more  aflonifhed  at  what 
he  heard,  than  at  what  he  faw,  Whereby  jhall  I 
know  this,  feeing  that  I  am  an  old  manf  But  the 
Angel  defcribes  the  office  of  the  child  who  Ihould 
be  born,  and  does  it  in  fuch  a  way,  that  he  might 
well  fay,  Thoujhalt  have  joy  and  gUidnefs,  and  many  ver.  14, 15, 
Jhall  rejoice  at  his  birth.  For  he  Jlmllbe  great  in  ^^' 
thejight  oj  the  Lord. 

There  had  been  many  a  Prophet  and  eminent 
man  among  them,  and  yet  no  fuch  preparations 
made  for  his  coming  into  the  world ;  but  the  rea- 
fon  of  all  this  is,  that  many  oJ  the  children  oJ  IJrael 
Jhall  he  turn  to  the  Lord  their  God,  and  he  JJjall  go 
bejore  him  in  the  Jpirit  and  power  oJ  Elias.  Before 
whom  ?  Before  the  Lord  God,  to  whom  he  Hiould 
turn  the  children  of  Ifrael :  And  who  is  this  Lord 
their  God,  before  whom  he  was  to  go,  but  He  that 
had  the  Julnejs  oJ  the  Godhead  dwelling  in  him  bo- 
dily ? 


310  Seen  of  Angels  • 

SERM.  2*.  diiy  ?    Zacharias  feems  to  make  no  difficulty  of  it, 

Luke  i.  67.  when  he  came  to  circumcife  the  child.     T^be  Holy 
Ghojl  was  then  upon  him^  and  under  that  influence 

»er.  75.  he  delivers  thofe  words,  Thou  child  Jhalt  he  called 
the  Prophet  of  the  Highest  ;  for  thou  Jhalt  go  he* 
fore  the  face  of  the  Lord  to  prepare  his  ways. 

There  muft  be  a  miferable  tearing  of  all  the  con- 
nexion that  thefe  pafTages  have  to  one  another,  be- 
fore we  can  fuppofe  that  our  blefled  Saviour  him- 
felf  is  not  here  called  the  Lord  God  of  the  children 
of  Ifraelj  by  the  Angel,  and  the  Mojl  High  by  Za- 
charias. And  of  this  John  hare  witnefs,  I  am  not 
the  Chrijlj  but  am  fent  he  fore  him  ;  as  it  was  fa  id 
he  fnould  go  before  him.  So  gentle  and  kind  was 
this  Angel,  firlt  to  take  off  the  fright,  and  then  to 
give  in  his  meffage.     In  the  fame  manner  he  pro- 

— —*?•    ceeded  with  the  Virgin  Mary.     She  was  troubled 

at  the  faying^  and  caji  in  her  mind  what  manner  of 

falutation  this  Jbould  be :  And  when  he  tells  her  of 

having  a  Son,   though   her  objedion  was  much 

greater  than  Zacharias's,  yet  Ihe  refts  upon  that  an- 

— -  37.     fwer,  With  God  nothing  is  ijnpojfible. 

How  careful,  how  condefcending  was  it,  for  Ga- 
briel, who  Jlands  in  the  prejence  of  God,  thus  to 
talk  with  poor  mortals  I  The  like  goodnefs  do  they 

ch.  ii.  8, 5.  (hew  at  the  aiftual  birth  of  our  Lord.  There  were 
iji  the  fame  country  Jhepherds  abiding  in  the  fields 
keeping  watch  over  their  flock  by  night  j  and  lo  the 
Angel  of  the  Lord  came  upon  them,  and  the  glory  of 
the  Lordjhone  routid  about  them  ;  and  they  were  fore 
afraid.  You  need  not  wonder  much  at  that,  for 
this  apparition  was  of  another  kind  from  thofe  in 
the  Old  Teftam.ent.  Then  Angels  put  on  the  form 
of  men,  fo  that  oftentimes  they  were  taken  for  no 
more,  till  after  they  had  delivered  their  meflage  : 
But  to  thefe  ihepherds  the  Angel  looked  more  like 
himfelf.     However,  he  foon  takes  off  the  fright, 

Tcr.  10,  XI,  or  at  leaft  mingles  fomething  with  it.  Fear  not,  for 
*^*        behold  I  bring  you  good  tidings  of  great  joy,  which 

JImll 


Seen  of  Angels.  31^ 

Jhall  be  to  all  people :  For  unto  you  is  horn  this  day^  serm.  ^^, 
in  the  city  of  David,  a  Saviour,  who  is  Chrijl  the       ' 
JU)rd,     Ajid  this  Jhall  he  ajign  to  you,  Te  Jhall  find 
the  babe  wrapt  in  f waddling- clothes,  lying   in   a 
manger* 

Obierve,  though  the  manifeftation  was  glorious 
and  frightful,  yet  the  thing  told  them  was  impor- 
tant, and  what  they  had  long  expeded ;  and  the 
fign  was  as  familiar  and  defcriptive  as  they  could 
delire  it  to  be  :  fo  that  you  fee  what  efFedt  this  had 
upon  them  :  though  we  cannot  fuppofe  they  had 
loft  their  terror,  yet  they  refolve  to  make  the  ex- 
periment. There  is  no  fuch  crying  out  as  there 
was  between  Manoah  and  his  wife  :  Alas,  wejball  Jucig*  x'"* 
die,  for  we  have  feen  an  Angel  of  the  Lord  !  No,  no,  *^* 
but  they  f aid  one  to  another.  Let  us  go  even  now  to 
Bethlehem,  and  fee  this  thing  which  is  come  to  pafs, 
woich  the  Lord  has  made  known  to  us  :  And  they 
came  with  hafie,  and  found  Mary  and  Jofeph,  and 
the  babe  lying  in  a  manger.  It  was  a  thing  that 
only  mere  neceffity  could  have  cccafioned,  that  a 
new-born  child  Ihould  be  thrown  into  fuch  a  place. 
They  in  the  inn  could  eafily  tell  how  it  came  about, 
becaufe  there  was  no  other  room  for  them  ;  but 
that  Ihepherd'j  in  a  diftant  field  ihould  know  this 
ftrange  accident,  and  enquire  for  a  child  by  a  to- 
ken that  never  happened  before,  was  remarkableo 
JS'o  wonder  that  ibey  returned  glorifying  and  prai- 
Jing  God  Jor  all  the  things  that  they  had  heard  and 
feen,  as  it  was  told  unto  them.  So  well  had  the 
Angel  made  himfelf  intelligible  to  poor  unlearned 
men,  who  could  have  no  intereft  by  the  contrivance 
of  the  plot,  and  no  capacity  to  take  a  part  in  it. 

How  amazing  is  it,  that  a  creature  who fiands 
before  God,  (hould  deliver  himfelf  to  a  company  of 
fliepherds,  fo  as  to  leave  them  in  no  contufion  ?  It 
fhews  how  hearty  he  was  in  the  caufe  he  came  a- 
bout.  Nay,  befides  this  one,  there  was  fuddenly 
with  the  Angel  a  multitude  of  the  heavenly  hojl,  prai- 


312  See?i  of  Angels* 

SEUi.iz.  /i„j^  Qq^^  and  faying.  Glory  to  God  in  the  highejly  on 
earth  peace y  and  good  ixjill  towards  men.  Obferve, 
this  multitude  did  not  appear  at  firft,  for  then  the 
Ihepherds  would  have  been  funk  too  low  to  have 
received  any  meflage  ;  but  after  the  Angel  had 
gone  diftindlly  through  his  errand,  let  them  know 
what  had  happened,  and  given  them  an  incontefti- 
ble  rule  how  they  fliould  be  alTured  of  it;  when  he 
■  had  poireffed  them  of  the  whole  ftory,  then  in  a 
moment  the  reft  who  longed  to  begin, — the  whole 
multitude  of  the  heavenly  hoft,  praifed  God  ;  when 
the  fhepherds  could  be  pleafed  with  it,  and  not 
frighted. 

And  they  do  it  in  fuch  a  fong  as  could  never  be 
conceived  to  come  from  thofe  that  kept  flocks  by 
night.  For  fhepherds  to  talk  of  vifions  and  ange- 
lical concerts,  might  be  fufpeded  as  vain  and  de- 
lufive ;  but  when  they  bring  a  fong  \vith  them  fo 
full  of  the  caufe  it  refers  to,  none  can  think  it  was 
of  their  own  compofing,  and  therefore  it  is  faid, 
that  all  they  that  heard  it,  wondered  at  thofe  things 
which  were  told  them  by  the  fhepherds. 

There  are  feveral  pafTages  that  I  might  bring 

Mat.  i.  3o.  under  this  head,  as  the  Angel  of  the  Lord's,  appear- 
ing to  Jofeph  in  a  dream,  and  bidding  him  not  fear 
to  take  to  him  Mary  his  wife,  and  giving  him  that 
anfwer  to  his  cbje(5lion  which  none  but  an  Angel 
could  give  him  :  That  which  is  conceived  in  her  is 
of  the  Holy  Ghofl.  So  again,  the  Angel  of  the  Lord 
appears  to  him  in  another  dream,  and  diredls  him 

«h.  ii.  13.  to  arife,  and  take  the  young  child  and  his  mother y 
and  go  into  Egypt,  and  be  there  until  he  brought  him 
word.  And  when  Herod  was  dead,  this  Angel  ap- 
pears to  him  in  a  dream  the  third  time,  with  an  or- 

ver.  20.  der  for  him  to  take  the  young  child  and  his  mother^ 
and  go  into  the  land  of  Ifracl.  'N^y,  fourthly,  there 
is  another  inftance  relating  to  this  period,  that  he 

ver.  aa.  IS  Warned  again  in  a  dream  to  turn  afide  into  the 
parts  of  Qalilee,  and  come  and  live  in  a  city  called 

i  "  Nazareth. 


'Seen  of  Angela  -313 

"Nazareth.     So  diligent  were  thofe  Angels  to  con-  S£RM.  aa. 
vcy  the  news,  and  to  ferve  the  defign,  either  by 
voices  or  dreams,  as  the  people  concerned  were  pre- 
pared to  receive  them. 

1.  He  was  feen  of  Angels,  i.  e.  admired  and  lo- 
ved by  them,  at  his  baptifm^  which  was  properly 
his  inftitution  or  entrance  upon  the  public  mini- 
ftry.  He  fubmitted  to  that  ordinance,  that  he  might 
fulfil  all  righteoufnejs  ;  and  when  it  was  over,  hea-  Mat.  Hi.  15. 
ijen  opened^  the  Holy  Gbojl  dejcended  upon  him^  and 
a  teftimony  came  from  thence,  l^bis  is  my  beloved  ^^t.  17. 
Sojif  in  whom  I  a?n  well pleafed.  If  heaven  opened, 
you  may  be  fure  the  Angels  either  came  down  or 
gazed  through.  They  who  had  attended  his  birth, 
and  fung  him  into  the  world  ;  they  who  had  watch- 
ed him  down  to  Egypt  and  up  again  ;  they  who  had 
received  a  charge  concerning  him  in  his  youth,  in 
their  hands  to  bear  him  up  ;  who  had  encamped 
round  about  him,  more  than  they  do  about  every 
one  that  fears  the  Lord  :  Thefe,  I  fay,  would  be 
looking  on,  when  the  Spirit  came  down  ;  firft,  to 
give  him  his  qualifications,  and  then  to  proclaim 
)iis  credentials :  For  as  he  was  anointed  with  the 
Holy  Ghofi  and  with  power y  fo  John  himfelf  pro- 
feffes,  I  knew  him  not,  but  he  that  fent  me  to  baptize  joh.  \.  ^^y 
/aid,  Upon  whomfoever  thou  Jhalt  fee  the  Spirit  de- 
fcending  and  remaining  on  him,  that  fame  is  he  who 
baptizes  with  the  Holy  Ghofi.  They  ^0  forth  to  be--  Cant.  iii. 
hold  King  Solomon  in  his  crown,  on  the  day  of  his  "^^• 
efpoufalsy  and  the  day  of  the  gladnefs  of  his  heart. 

3.  At  his  temptation  in  the  wildernefs,  or  rather 
after  it,  he  was  {^^n  of  Angels.  He  was  there 
forty  days  and  forfy  nights.  He  went  thither  to 
be  tempted  of  the  devil.  He  fubmitted  to  the  ne- 
ceffity  and  torment  of  nature,  for  after  fuch  long 
falling,  he  hungered.  And  as  Satan  had  put  him 
upon  working  a  miracle  for  bread,  and  calling  him- 
felf down  from  the  temple,  to  try  whether  the  An- 
gels would  obferve  their  charge,  and  upon  wor- 

Vox.  I.  R  r  ihipping 


314.  S^cn  of  Angels, 

SERM.  az.  fiiipping  him  for  the  kingdoms  and  glories  of  this 
Mat.iv.  II.  world  ;  fo  when  the  devils  left  him^  the  Angels  came 
and  mimjtered  to  him. 

What  thofe  words  comprehend,  we  are  not  told 
in  particular  ;  but  we  may  without  any  danger  fup- 
pofe  it  from  the   nature  of  the  temptation,  firll:, 
that  they  brought   him   food  ;  for  it  was    that  he 
wanted,   and   he  told  the  devil,  that  jnan  lived  not 
by  bread  alone^  but  by  every  word  tbatproceeds.out  of 
the  mcuth  cf  God,  i.  e.  by  any  other  provifion  that 
the  creation  affords ;  for  the  word  proceeding  out 
of  the  mouth  of  God,  is  there  to  be  underftood  of 
the   gifts  of  his  hand,  as  you  will  find  by  compa- 
ring it  with  the  original  pafiage,  Deut.  viii.  3.  He 
f)umbled  thee,  andfujf'ered  thee  to  hunger^  and  fed  thee 
•with  manjia^  that  he  might  make  thee  know  that  man 
lives  not  by  bread  alone^  but  by  every  word  that  pro^ 
ceeds   out  of  the  mouth   of  the  Lord  does  man  live. 
Here  the  manna  is  called  a  word  proceeding  out  of 
the  mouth  of  the  Lord  ;  and  this,  you  know,  has 
that  charader  given  it,  that  man  did  eat  Angels  food, 
i.  e.  the   fond   which   they  brought.     So  that  it  is 
not  improbable,  that  when  they  miniftred  to  him, 
it  was  to   fupply  his  necellity.     And  as  they  had 
received   a  charge  concerning  him,  in  their  hands 
to  bear  him  up,  fo  they  carried  him  fafely  through 
the  wildernefs.    They  had  no  occalion  to  aflift  him 
Ifa.  ixiiL  5.  'n-j  the  confli£t,  knowing  that  his  own  power  would 
bring  falvatiQn,  and  his  Jury  uphold  him  ;  but  it  was 
their  duty  and  delight  to  attend  him  afterwards. 

4.  At  his  agony  in  the  garden  he  was  feen  of 
Angels.  He  wus  to  endure  it,  and  to  endure  it  in 
his"  own  perfon,  without  any  afliftance  from  thofe 
glorious  creatures  that  wiflied  him  well  :  He  trod 
the  vuine-prefs  alone,  and  of  the  people  the^e  was 
?ione  with  him  j  and  therefore  he  fpeaks  as  one  to- 
tally deferted.  He  took  no  more  than  three  dif- 
piples  with  him,  and  he  withdrew  himfelf  even 
from  them  about  a  flone's  call,  but  defired  them  to 

watch. 


Seen  of  Angels.  2^^S 

watch.     There  he  pleads  with  the  Father,  and  at  ^^f^^- 

lall  fubmits  to  hiai.    His  difciples  are  afleep  ;  their 

eyes  are  Ihut,  when  the  pores  of  his  body  arc  open 

in  a  dreadful  manner  ;  lor  bis  fweat  was  as  it  were  Luke  xxi'- 

^reat  drops  of  blood:  and  then  it  is  obferved,  there    43.44- 

appeared  to  him  an  Angel  from  heaven  to  Jtrengtben    , 

btni.  r- 

This  can  be  underflood  of  no  more  than  iome 
few  fupports  that  were  given  to  his  human  nature. 
It   was  that  which  recoiled,  which  famted,  Iwet, 
and   bled  ;  and  this  n^iift  have  a  little  Jtrengtb  to 
go  through  the  remaining  forrow.     He  had  not 
Itrength  enough  to  hear  his  crofs,  but  he  muft  have 
enough  to  live  fo  long  upon  it  as  he  did,  to  give 
feveral  orders  from  it,  to  cry  out,  to  fay.  It  is  finijij- 
ed,  with  a  full  voice,   and  immediately  to  die  at 
once.     How  careful  was  this  good  Angel,  that  he 
might,   in  a  ftation  which  made  him  lower  than 
themfelves,  be  able  to  go  through  his  undertaking . 
5.  At  his  refurredlion  he  was  feen  and  attended 
of  Angels.     They  were  ready  to  ferve  him  at  all 
times  ;  but  for  important  reafons  obliged  to  leave 
him  at  his  death.     He  tells  Peter,  that  he  could 
pray  to  the  Father,   who  would  prejently  fend  htm 
more  than  twelve  legions  of  Angels,  ■  And  it  the  Fa- 
'.ther  had  fent  them,  they  would  gladly  have  come; 
and  what  work  muft  one  of  them  make  in  a  cabal 
of  Sadducees,  who  believed  neiiher  Angel  nor  Spi- 
rit !   But  then,   faith  he,  howJJjould  the  fcriptures 
hefulfdied,  that  thus  it  ninjl  he?  So  that  it  w^s  "e- 
cefl^ry /or  the  fuffe ring  of  death -^^  that  he  ftiould  be 
ftript  of  his  guards. 

But  when  he  came  to  rife  again,  all  thefe  re- 
ftraints  are  over.     The  Angel  of  the  Lord,  as  one 
no  longer  held  in,  goes  early  in  the  morning,   and 
by  an  earthquake  rolls  aivay  the  Jlone  from  the  door  Mat.xxviii. 
0/  the  fepulchre  ;  his  countenance  was  like  lightning,     ».  i- 

and  bis  raiment  white  as  f now 4 

And 


3l6  -  Seen  of  Angds* 

SERM.  2t.    ^  And  fee  what  different  diftributions  he  made  of 
his  influences :  For  fear  of  him  did  th'e  keepers Jhake^ 
and  become  as  dead  men  ;  and  yet  you  may  be  fure 
thefe  were  picked  out  as  the  ftouteft  of  the  fadion. 
But  to  a  couple  of  poor  difconfolate  women  he 

M»t  »xviii.  faith,   Fear  not,  for  I  know  ye  feek  Jefus  who  was 

^'  '  '^'    crucified  :  he  is  not  here,  he  is  rifen  as  he  f aid.  Come 

fee  the  place  where  the.  Lord  hy ;  and  go  quickly 

and  tell  his  diffiples  that  he  is  rifenfrom  the  dead, 

and  goes  hef ore  you  into  Galilee :  lo\  I  have  told  you^ 

*  I  your  friend,   and  >?»// fervant ;   he  has  left  me 

*  behind,  that  you  might  have  no  difappointment.' 
Though  the  keepers  lay  fprawling,  and  none  of  the 
men  of  might  could  find  their  handSy  yet  thefe  women 

ver.-8.  departed  quickly  from  the  ftpulchre  with  fear  and 
great  joy.  There  was  an  awe  upon  their  fpirits, 
but  it  gave  them  a  delicious  confulion,  and  they 
ran  to  bring  the  difciples  word.  Afterwards  fome- 
of  the  difciples  come,  and  fee  nothing  of  him,  and 
therefore  go  their  vt^ay.  Mary,  who  had  brought- 
them  to  the  fepulchre,  continues  weeping  there, 
and  will  not  leave  it.  Upon  ihiSyJhefees  two  An- 
gels in  white,  fitting  one  at  the  head,  and  the  other 
at  the  feety  where  the  body  of  Jefus  had  lain:  So 
ready  were  thefe  happy  creatures  to  fhew  him  their 
regard,  that  they  will  go  and  live  a  while  in  the 
place  where  he  had  been  dead.  Angels  in  a  grave! 
the  fons  of  immortal  life  in  the  chambers  of  death ! 
that  they  (hould  (it  where  none  in  their  nature 
Ihall  ever  lie,  is  very  unaccountable.  But  you  may 
fay  of  their  belsaviour  over  our  Lord's  grave  as  it 
is  faid  of  his  over  that  of  Lazarus,  Behold  how  they 
loved  him  ! 

6.  He  was  feen  of  Angels,  /.  e.  admired  and  at- 
tended by  them,  at  his  afcenlion.  There  were  forty 
days,  which,  as  they  fell  between  his  manifeftation 
in  the  flefh,  and  his  being  received  up  into  glory, 
fo  they  partook  of  both,  i.  e.  he  was  neither  alv/ays 
with  his  difciples,  nor  had  he  totally  left  them. 

There 


Seen  of  Angels,  317 

There  was  in  his  converfation  a  mixture  of  the  in-  serm,  t^. 
habitant  and  the  ft  ranger  :  fuch  an  intermediate 
life  was  only  to  hold  the  length  of  forty  days.  And 
this  being  the  laft  that  his  difciples  (hould  fee  of 
him  here  below,  he  was  determined  to  conclude  his 
work  upon  earth,  with  a  dignity  fuitable  to  the  er- 
rand that  brought  him  hither. 

The  ftory  is  told  by  Luke,.  That  he  led  them  out  Luke  xxiv. 
to  Betbajiy^  and  lift  up  his  hands  and  hlejfed  them  ;    5°.  s^* 
and  as  he  blejfed  them  he  was  parted  from  them.     In 
another  book  it  is  faid.  When  hefpake  thefe  things,  A<as  i.  y. 
whilfl  they  beheld,  he  was  taken  up,  and  a  cloud  re- 
ceived him  out  of  their  fight.     But  though  they 
might  not  fee  all  the  folemnity  with  which  he  went 
up,  as  not  being  able  to  bear  it,  yet  it  is  defcribed, 
Pial.  Ixviii.  that  the  chariots  of  God  are  twenty  Pf-  ixviii. 
thoufand,   even  thoufands  of  Angels ;  the  Lord  is    ^^' 
among  them.     Who  is  this  Lord,  but  the  great  Me- 
diator ?  When  was  he  among  them,  but  at  the  time 
that  he  afcended  up  on  high,  and  led  captivity  cap- 
tive P  This  title,   the  chariots  of  God,   intimates 
their  office.     He  is  faid  in  another  place  to  ride  on 
the  wings  of  the  wind,  and  to  make  the  clouds  his 
chariot,   i.  e.  (to  bring  it  as  near  to  our  own  con- 
ceptions as  can  be),  they  attend  him  where  he 
moves.     They  go  up^with  him,  fliouting,   linging, 
prailing,  filling  the  air  in  their  paflage  with   melo- 
dy,  and  the  heaven  in  their  entry  with  triumph. 
And  the  whole  of  that  pompous  glory  concluded 
in  this  fervice  of  the  Angels,   that  two  of  them 
ftood  by  the  Apofiles  in  white  apparel,   which  alfo  Adsi.  n. 
faid,  Temen  of  Galilee,  why  ft  and  ye  gazing  up  into 
heaven  ?    This  fame  Jefus  "which  is  taken  up  from 
you,fhall  fo  come  in  like  manner  as  ye  have  feen  him. 
go  into  heaven. 

7.  He  is  feen  of  the  Angels  in  heaven.     John 
h.-^  in  the  midft  of  the  throne,  and  of  the   four 
creatures,  and  the  four  and  twenty  elders,  a  Lamb  Rev.  v.  6, 
as  it  had  been  [lain.     It  is  obferved,   that  when  he  Heb,  l  6. 
*  .        brings 


3 1 8  Seen,  of  Angels, 

SERM.  12.  hrings^the  Firjl-begotten  into  the  world,  befaithy  Let 
'  all  the  Angels  of  God  worJJjip  him.  This  bringing 
him  into  the  world  may  be  undcrftood  of  his  In- 
carnation ;  and  if  they  were  to  worfhip  him  then^ 
we  may  conclude  what  a  profound  regard  they 
would  give  him  when  he  was  made  perfeSl  from  his 
fufferings.  But  fome  are  of  opinion,  that  the  word 
again  Ihould  not  be  the  tie  between  one  verfe  and 
another,  but  conneded  to  what  is  here  faid  :  That 
it  ought  not  to  be  as  we  read  it,  Again,  when  he 
brings  the  Firjl-begotten  ;  but,  When  he  brings  the 
Firft-begotten  again  into  the  world,  i.  e.  at  his  re- 
furredtion  and  afcenlion.  When  he  returns  to  the 
glory ^  that  he  had  with  the  Father  before  the  world 
was,  then  are  orders  iflued  out  to  the  Angels  to 
worfhip  him.  But  I  promife  myfelf  more  room 
to  confider  this  paffage,  when  I  come  to  argue  from 
the  behaviour  of  the  Angels  to  our  Redeemer,  as 
an  evidence  of  his  Deity  :  That  fuch  a  carriage 
as  they  are  diredled  to,  can  be  given  to  no  other 
than  the  Supreme  Being,  one  that  is  over  all^  God 
bleffedfor  ever. 


M„c..,         SERMON  XXIII. 

171B-19. 

idy  'TPHE  efteem  the  Angels  had  for  our  bleflcd 
X  Lord,  appears  from  their  care  to  promote! 
the  defign  that  he  came  about.  Though  he  was 
not  in  their  nature,  nor  had  they  any  need  of  his 
purchafe,  yet  his  good  will  towards  men  is  what 
they  follow  with  their  hearty  wiflies.     We  recid  of 

th?. 


God  feen  of  Angels,  3^9 

the  care  they  have  to  fpread  the  Gofpel,  their  par-  ^^f^;^- 
tioiilar  tendernel^  for  minifters,  their  joy  at  the 
converfion  of  a  finner,  their  diligence  about  the 
heirs  of  lalvation,  their  readinefs  to  take  the  charge 
of  a  dying  believer,  and  the  welcome  they  give 
him  into  the  place  of  their  own  habitation. 

I    Chrift  is  feen  and  admired  of  the  Angels,  in 
his  Dejig?:  as  well  as  his  Perjon,  becaufe  it  is  their 
care  to  ip.ead  the  Gofpel.     Not  to  preach  it,  for       ~ 
that  would  lather  confound  finners  than  awaken 
them  :  IVe  have  this  treafure  in  earthen  vejels,  that  %  Cor.  iv. 
the  excellency  of  the  power  may  he  of  God,  and  not 
of  us  ;  yet  the  Scripture  has  taken  notice  of  their 
zeal  about  this  great  affair.     Hence  we  read  ot 
the  Angels  fying  through  the  midfl  of  heaven,  ha-  Rev.  xiv, 
ving  the  everlajiing  Gofpel  to  preach  to  them  that     ^'  ^^ 
dwell  on  the  earth,  and  to  every  nation,  and  kindred, 
and  tongue,  and  people,  faying  with  a  loud  voice, 
Fear  God,  and  give  glory  to  him,  for  the  hour  of 
his  judgment  is  come;  and  worjhip  him  that  ?nade 
heaven  and  earth,  and  the  fea,  and  the  fountains  of 
water.     This  vifion  was  of  a  thing  that  (hall  never 
be,  i.  e.  we  cannot  think  that  God  will  lay  afide 
men   of   like   paffions   with   ourfclves,   and  make 
thofe  fpirits  his  minifters  who  are  all  oit\i&v(\  flames 
of  fire.     But  thus  much  may  be  argued  from  it, 
that  they  do  fome  way  or  other  promote  the  know- 
ledge of  Chrift  among  men,  and  fo  lead  them  into 
thv  methods  of  life  eternal. 

They  were  the  firft  preachers  that  we  read  of  in 
the  New  Teftament,  to  Xacharias,  the  Virgin  Mary ,^ 
and  the  lliepherds.     In   their  difcourfes  to  each  ot 
thefe,  they  lay  out  the  nature,  the  office,  and  the 
defign  of  our  Redeemer.     That  he  ftiould  be  call- 
ed  the  Son  of  the  Higheft,  and  the  Lord  his  Godjhall  Luke ;.  32, 
give  him  the  kingdom  of  his  father  David  ;  and^  he    ^s- 
fhallrule  over  the  houfe  of  Jacob  ;  and  of  that  king- 
dom  there  fiall  he  no  end.     To  the  fhepherds  they 
do  not  only  proclaim  his  birth,  and  his  title,  a  Sa- 
viour 


320  Qoi>  feen  of  Angeh. 

Luke  ii,  13,  of  all  this  difpenfation,  that  it  would  h&  glory  to 
'**         God  in  the  highejl^  on  earth  peace,  and  good  will  tO" 
wards  men. 

Nay,  I  may  take  their  miniftry  from  a  more 
early  date.  Daniel  wept  in  prayer  for  his  people, 
his  holy  city,  and  the  fanduary  of  the  Lord  that 
was  defolate.  An  Angel  comes  down,  after  he  had 
chajlentd  himjelf  with  fajling  and  fiipplication  ;  and 
what  was  it  to  tell  him  ?  a  great  deal  more  than 
the  news  of  political  mercies,  that  the  captivity  of 
Jcrufalem  was  accomphihed.  Eefides  that,  he  leads 
*  his  thoughts  into  the  main  hope  of  Ifrael,  that 
MeJJiah  the  Prince  was  to  come  ;  to  come  both  as 
Bta.k.a4.  a  Prince  and  a  facrifice  :  that  he  would  be  cut  off, 
to  finijh  tranfgrejjion^  to  make  an  end  of  Jin,  to  bring 
in  an  everlajling  righteoufncfs,  to  feal  up  the  vijion 
and  prophecy ,  and  to  anoint  the  mojl  holy.  Thefe 
are  the  chief  dodtrines  of  our  Gofpel,  and  they  are 
revealed  to  that  holy  Prophet  by  the  Angel. 

Do  but  obferve  what  a  nobler  employment  thefe 
happy  creatures  had  upon  the  return  of  the  peo- 
ple from  Babylon,  than  when  they  conduced  the 
children  of  Ifrael  out  of  Egypt.  God  fent  his  An- 
•gel  before  them  to  drive  out  the  Amorite  ;  but  there 
is  no  comparifon  between  their  providing  for  the 
Jews  a  plentiful  country,  and  their  opening  out  in 
a  better  light  what  had  been  the  hope  of  tlieir  fa- 
thers. They  brought  thefe  glad  tidings  of  great 
joy  at  feveral  periods  :  We  only  fay  what  they 
fung  :  They  and  we  are  in  the  fame  ftory  ;  and 
what  an  aggravation  will  this  be  of  our  negled,  if 
we  defpife  what  they  bring  I 

It  is   mentioned  as  a  perpetual  brand  upon  the 

children  of  Ifrael,  that  they  loathed  the  manna 

which  was  Angels  food ,  i.  e.  the  Angels  conveyed 

AiSsvii.     it  to  them  ;  and  again,  that  though  they  received 

53-     *    the  law  by  the  difpojition  of  Anj^dsy  they  did  not 

ijeb.  ii.  2.  keep  it :  and  that  the  word  fpoken  by  Angels  was 

Ji^dfajf, 


Gojyfeen  of  A n^^  Is,  j2I 

Jiedfaftt  and  every  trartjgrejjion  and  difobedieTice  re-  serm.  23. 
ceived  a  recompence  of  reward.     But  as  their  care        " 
about  us  is  more  engaged,   fo  our  unbelief  is  more 
enhanced.     When  the  Apollle   had  told  us  of  the 
Angels'  flying  through  the  midft  of  heaven,   having 
the  everlajling  Gofpel^  he  goes  on  to  fliew  us  their 
zeal  for  the  refortnarion  of  Chrillianity  from  thofe 
corruptions  under  which   it  has  fuffered  ;  and  his 
prophecy  is  to  be  underftood  of  a  particular  period 
that  we  are  waiting  for:    Then  followed  another '^^'^''^'^''•'^' 
Angel,  faying,  Babylon  is  fallen,  is  fallen,  that  great 
city,  hecaufe  JJje  made  all  nations  drink  of  the  wine 
of  the  wrath  of  her  fornication. 

How  comes  this  to  be  the  concern  of  Angels  ? 
why  are  they  in  heaven  fo  much  affefted  with  our 
fufferings  upon  earth  ?  It  is  certain,  their  religion 
is  always  clean  and  always  eafy  ;  Babylon  Ihall 
never  hurt  them :  but  it  is  a  Redeemer's  cauie  ; 
and  that  warms  them  into  a  zeal  for  thofe  happy 
days  w^hen  the  mother  of  abominations  is  to  perifh 
with  all  her  arts.  This  they  proclaim,  not  only  as 
a  thing  that  will  be,  but  they  give  fair  warning, 
If  any  man  worjhip  the  beajl  and  his  image,  and  re-  ver,  9, 10. 
ceive  his  mark  in  his  forehead,  or  in  his  hajid,  the 
fame  Jhall  drink  of  th\^  wine  of  the  wrath  of  God, 
which  is  poured  out  without  mixture  into  the  cup  of 
his  indignation  ;  and  he  Jhall  be  tormented  with  fire 
and  brimjione,  in  the  pre  fence,  of  the  holy  Angels, 
and  in  the  prefence  of  the  Lamb, 

What  a  teftimony  is  here  given  to  our  repara- 
tion from  thofe  corruptions  that  have  ftolen  into 
the  worfliip  of  God  !  It  is  no  matter  to  me  by 
what  convocations  or  councils  it  is  cenfured,  if  we 
have  the  opinion  of  the  Angels,  the  general  ajfevi- 
bly  and  church  of  the  Firji-born,  whofe  names  are 
written  in  heaven.  Value  the  Gofpel  as  it  is  Cbri- 
ftian,  and  admire  your  religion  as  it  is  reformed. 
An  Angel  preaches  the  one  and  encourages  the 
other ;  and  then  comes  in   this  remark  upon  the 

Vol.  I.  S  f  whole, 


3  2  2  God  feen  of  Angels, 

SERM.  23.  whole,  Here  is  the  patience  of  the  faints  ;  here  are 
Rev.  xiv.  ^^^^y  tl^^i^  k.eep  the  commandments  of  God^  and  the 
**•  faith  of  Jefus.  Our  duty  is  an  ad  of  patience  : 
A  man  that  will  be  faithful  will  be  oppofed  ;  and 
the  thing  we  are  obliged  to  keep  is  not  only  the 
commandments  of  God,  what  is  contained  in  na- 
tural religion,  but  that  faith  of  Jefus ,  which  we 
can  only  have  by  revelation. 

2.   We  may  farther  fee  the  care  of  the  holy  An- 
gels about  the  work  of  a   Redeemer,   from  their 
tendernefs  for  the  minifters  of  the   Gofpel.     1   am 
not  now   making  way  for  any  of  thofe   whimfical 
ftories  with  which  the   Papifta  have  bubbled  their 
readers.     I   know   no   more   of   Angels   than   the 
Scripture  has  told  me  ;  their  miniftry  is   a   part  of 
the   revelation    I   meet  with   there.     It    is    plain, 
though   they  do   not  preach  the  Gofpel,  they  have 
a  fpecial  charge  about  thofe  that  do.     We  have 
examples  of  this,  both  in  the  Old  and  New  Tefta- 
ment,  which  (liews  the  wifdom  of  our  Redeemer, 
that  the  perfons  who  are  like  to  meet  with  hard- 
fhips  from  the  inhabitants  of  this  world,  fliall  have, 
better  ufage  from  thofe  that  belong  to  another. 
I  will  go  over  a  i'tw  paffages  that  we  find  in  the 
Aasxu.3.  ^£^g  yf-  ^^  Apofliles.     Ii/^the   12th  chapter,  you 
read   that   Peter  was  defigned  for  the  fame  violent 
death  that  James  the  brother  of  John  had  already 
fufFered  ;  and  the  utmofl  care  is  taken  that  he  fliall 
not  efcnpe.     He  is  faft  afleep  between  two  foldiers, 
bound  with  two  heavy  chains.     The  Church  can 
do   no   more  than  pray  fir  him  ;  and  that  is  doing 
enough,   for  the  work  fell  into  able  hands :  The 
Angel  (f  the  Lord  comes  into  the  prifon,  raifes  him 
up,  calls  him  out ;   the  chains  fell  from  his  hands, 
and  this  in  fo  flill  a  manner,  that  Peter  thought  he 
faw  a  lifion  ;  the  iron  gate  that  led  to  the  city  open- 
ed of  its   own  accord,   and   he   is  It  ft  at  liberty  to 
vifif  a  company  of  good  people  who  were  then  at 
prayer  for  him.     When  he  was  come  to  himfelf  he 


QtQj>  feen  of  Jn^els,  323 

faid,  Now  know  I  of  a  furety,   that,  the  Lord  has  serm.  2> 
fe?it  his  Angela  and  has  delivered  me  out  of  the  hand  Ads  xii. 
of  Herod^  and  from  all  the  expectation  of  the  people     ^^' 
of  the  Jews.     And,  as  if  trie   Angel   thought  his 
work  but  half  done  in  delivering  the  Apoitle,  un- 
lefs  he  had  alfo  killed  a  tyrant,  we  are  toid  at  the 
end  of  that  chapter,  that  when  Herod  fat  bafking 
himfelf  in  the  flatteries  of  a  fhouting  croud,  theveL^s.^^- 
Angel  of  the  Lord  f mote  hiiUy   ajid  he  was  eaten  up 
of  wormsy  and  gave  up  the  ghojl.     By  this  means 
the  word  of  God  grew  and'  multiplied. 

Such  another  inftance  we  have  of  their  care  a- 
bour  the  Apoftle  Paul.  He  and  his  company  were 
in  a  ftorm  fourteen  days  and  nights  j  they  law  nei-  A<n:s  xxvii. 
ther  fun,  moon,  nor  ftars,  and  perhaps  no  brethren  ^°'^^'^7- 
afliore  were  fenfiblc  of  their  danger,  and  therefore 
it  is  likely  there  was  no  extraordmary  prayer  for 
them,  as  there  had  been  in  the  cafe  of  Peter.  But 
if  Chrillians  knew  not  their  danger,  Angels  did  ; 
For,  iai(h  Paul,  there  flood  by  me  ibis  flight  the  An- 
gel oj  the  Lord,  whofe  L  am,  and  whom  Lferve,  and 
faid.  Fear  not,  for  thou  miift  he  brought  before  Cefar, 
and  lo,  God  has  given  thee  all  them  that  fail  with 
thee.  Though  our  experience  does  not  run  upon 
thcfe  flones,  yet  we  have  ground  to  imagine,  that 
the  heavenly  guards  do  us  many  an  invilible  kind- 
nefs,  without  making  any  noife  about  it.  The 
elcapes  that  faithful  minifters  have  had  in  times  of 
perlecution  are  fo  remarkable,  that  it  is  no  ftrain- 
ing  upon  the  cale,  to  fuppofe  thofe  favours  con- 
veyed by  the  Handing  officers  of  a  Redeemer's 
providence. 

3.  Iheir  love  to  the  great  work  that  our  Lord 
came  about,  appears  in  the  joy  there  is  amo7ig  them 
at  the  convvrjion  of  afinner.  Our  Saviour  gives  us 
this  under  the  limilitude  of  two  parables :  The 
man  that  found  his  loft  fheep,  and  the  woman  her 
piece  of  money  ;  they  are  each  of  them  reprefent- 
ed  as  calling  their  friends  and  neighbours  together  to  LuJcexv.  5. 
come  and  rejoice  with  them.  Thefe  friends  and 
*  neighbours 


324  God  feen  of  Angels, 

SERM.  23.  neighbours  neither  fufFered  by  the  affliction,  nor 
'  gained  by  the  mercy.  They  were  unconcerned, 
any  farther  than  fympathy  and  good  nature  made 
them  look  upon  it  as  their  own  cafe  at  fecond-hand. 
The  Angels  are  very  properly  fignified  by  thofe 
names ;  they  neither  lofe  nor  get  by  the  ruin  or 
falvation  of  men.  If  there  was  no  fuch  thing  as 
a  redemption  for  our  nature,  there  would  ftill  be 
the  fame  happinefs  for  theirs ;  but  they  are  called 
in  to  rejoice  with  a  Redeemer.  He  who  h^s,  fought 
and  faved  that  which  was  lojl  is  the  Perfon  whom 
they  love,  and  therefore  they  are  glad  with  him. 
This  is  the  very  application  that  our  Lord  himfelf 
makes  of  the  parable  :  I  fay  unto  you,  there  is  joy  a- 
mong  the  Angels  of  heaven  over  one  finner  that  re- 
pent eth. 

From  hence  you  may  conclude,  either  their  pre- 
fence  in  our  aflemblies,  or  the  correlpondence  that 
is  kept  open  between  our  world  and  theirs.  There 
is  no  fuch  thing  as  an  awakened  foul,  a  finner  turn- 
ed from  the  error  of  his  way,  but  they  know  it, 
either  by  obfervation,  or  by  tidings ;  and  this  fets 
them  a  rejoicing.  Why  ?  From  the  good-will  they 
have  to  a  Redeemer.  They  faw  him  in  the  tra- 
vail of  his  foul ;  they  obferved  him  in  the  garden, 
the  weight  and  torture  of  that  agony  ;  ihey  beheld 
him  bleeding,  groaning,  and  dying  upon  the  crofs ; 
and  it  mull  needs  be  their  pleafure  to  find  that  all 
this  was  not  in  vain  ;  that  as  he  gave  himfelf  for 
finners,  fo  by  his  grace  linaers  give  themfelves  to 
him.  They  rejoice  m  this  as  the  effed;  of  a  dear 
bargain,  as  a  mighty  purchafe,  and  a  gloriou^  vic- 
tory. There  is  more  than  love  to  a  foul,  that 
fills  the  joy  ;  it  is  part  ^f  their  prailes  to  him  who 
came  to  fave  us  in  the  name  of  the  Lord,  and  there- 
fore they  fing  Hofauna  in  the  highejt. 

And  ir  they  are  fo  delighttrd  m  the  repentance 
of  one  (inner,  what  will  they  be  when  the  word  of 
the  Lord  has  a  free  courfe,  and  is  glorified  ?  With 
what  pleafure  do  they  look  on,  when  people  flock 

to 


God  feen  of  Angels,  ^25 

to  the  Lord,  as  doves  to  their  windows,  every  one  sfrm^. 
fluttering  and  preffing  for  light  I   What  a  good  day       ^     ' 
was  that  to  the  Angels  in  heaven,  when   one  fer- 
mon   fetched   in   three  thoufand  fouls  I  when  the  A«a«"'4»» 
people  were  pricked  in  their  hearts,  the  Angels  felt 
the  conviftion  ;  not  in   pain   and  affrightment  as 
they  did,  but  they  faw  what  it  would  end  in  ;  and 
we  may  fuppofe  from  the  pleafure  that  diffuled   a- 
mong  them  then,  what  a  (hare  they  will  have  iv^  joy- 
ing and  beholding  our  order  and  thejledfajinefs  of  our 
faith  in  Chrijl.    When  the  days  come  that  the  know-  ifa.  xi.  9. 
ledge  of  the  Lordjhall  not  drop  as  the  rain,  and  di- 
flil  as  the  dew,  but  cover  the  earth  as  the  waters  do 
the  fea,  it   will  make  our  earth  look  like    their 
heaven,  and  their  heaven  (till  brighter  and  fweet- 
er  :  As  the  light  of  the  moon  Jhall  be  like  the  //^Z?;  ch.  xxx.  iff, 
of  the  fun,  fo  the  light  of  thefunjhall  he  f even  fold  ^ 
as  the   light  of  f even  days.     What  an  encourage- 
ment (hould  this  be  to  miniilers,  and  indeed  to  all 
of  you,  whom  the  Angels  have   fo  much  obliged  ? 
Fulfil  ye  their  joy,  promote  their  happinefs,  give 
them  occafion  to  bring  more  praifes  into  heaven. 

4.  You  fee  the  concern  they  have  for  the  work 
of  Chrift,  by  their  care  about  the  heirs  of  falva- 
tion.  Our  Lord  hals  told  us,  that  they  are^//  7ni- 
niflring  Spirits  ;  firjl.  To  him;  to  wait  upon  his 
perfon,  to  admire  and  contemplate  his  glory  :  But 
that  is  not  all ;  for,  fecondly.  They  are  fent  forth  to  Heb.  1. 14. 
minifler  to  them  who  Jlmll  be  the  heirs  of  fahation. 
Where  you  obferve, 

Firfl,  That  their  whole  number  is  included  in 
this  order,  they  are  all  miniftring  Spirits.  Ga- 
briel himfelf,  who  JIands  in  the  prefence  of  Godj 
goes  down  to  Daniel  in  a  dungeon,  to  Zacharias 
in  the  temple,  to  the  Virgin  Mary  in  her  folitude. 

Secondly,  Though  they  keep  their  own  nature, 
yet  that  is  employed  for  our  good.  When  our  Sa- 
viour c  ime  down,  he  rook  upin  him  a  new  nature  : 
The  Word  was  made  fiefh,  that  he  might  dwell 

among 


326  QfOYi  Jeen  of  Angels, 

SERW.  23.  among  us ;  but  thefe  ftill  continue  Y^nre  fpirits^  and 
''      '  do  their  fervice   without  any  change  of  conftitu- 
tion. 

Thirdly^  For  this  they  are  obliged  to  leave  the 
realms  of  happinefs  and  light.  They  are  Jent 
forth  ;  not  but  that  it  is  heaven  wherever  they  go. 
They  do  not  depart  from  the  joy  and  glory  that 
are  bellowed  upon  their  nature.  However,  the 
commiffion  reaches  to  our  world  ;  there  they  mull 
come,  and  there  do  their  fervice. 

Fourthly,  It  is  to  the  whole  body  of  the  fliith- 
ful ;  not  minifters  only,  or  Chriftians  of  a  higher 
Handing,  but  every  one  that  has  obtained  mercy 
of  the  Lord  is  their  charge.  They  had  as  much 
concern  for/ Lazarus  who  died  at  a  gate,  as  for 
David  who  breathed  his  laft  in  a  palace. 

Fifthly,  This  is  with  regard  to  the  purchafe  that 
Chrill  has  made.  For  the  people  to  whom  they  do 
thefe  offices,  are  confidered  as  heirs  of  fahation, 
the  children  of  a  King,  the  penfioners  of  a  Con- 
queror. 

Sixthly,  Though  believers  are  not  actually  in 
heaven,  yet  the  thoughts  of  what  they  (hall  be 
have  an  influence  upon  the  Angels  ;  they  minifter 
to  thofe  who  fJjall  be  the  heirs  of  falvation,  i.  e. 
Ihall  be  poflefled  of  it,  and  come  to  it  as  their  great 
and  laft  inheritance.  What  an  efteem  do  they 
fhew  for  Chrift,  when  they  are  not  afliamed  of  any 
whom  he  owns  ?  Every  drop  of  his  blood  is  pre- 
cious, every  purchafe  of  his  grace  is  dear.  Chri- 
ftians are  beneath  them  in  nature,  but  that  is  no 
matter,  fince  they  are  united  in  the  head.  In  pur- 
pf.  xxxiv.  fuance  of  thefe  orders,  the  Angel  of  the  Lord  en- 
^*  camps  round  about  them  that  fear  him,   and  delivers 

them.  Having  received  a  charge  concerning  us, 
in  their  hands  they  will  bear  us  up,  lefl  at  any  time 
we  daj/j  our  feet  againfl  a  flone. 

5.  Their  attendance  in  our  afiemblies  to  fee  what 
js  done  there,  is  another  argument  of  their  concern   , 

in 


GoDfeen  of  Angels.  327 

in  the  defign  that  our  Redeemer  came  about.     It  serm  23. 

is  no  force  upon  the  imagination  to  fuppofe  that 

they  are  looking  on ;  we  are  charged  to  keep  up 

an  external  decency  hecaufe  of  the  Angels.     Now  i  Cor  xi. 

why  Ihould  they  who  are  blefled  with  a  dwelling 

in  God's  houfe, *and  praife  him  there,  come  down 

to  fervices  fo  much  beneath  their  own  ?  What  is 

there  in  our  duties  worth  their  beholding  ?  Is  it 

not  an  abufing  of  themfelves  to  be  among  thofe 

who  dwell  in  houfes  of  clay,  and  whofe  devotions 

are  as  earthy  and  mouldring  as  their  perfons  ?  and 

yet  hither  they  come. 

They  hear  the  doctrines  of  the  pulpit,  and  fee 
the  behaviour  of  a  congregation.  Though  they 
cannot  look  into  your  hearts,  yet  there  is  enough 
in  your  carriage  that  betrays  what  fort  of  principles 
are  at  work  within.  Your  outward  reverence  to 
that  name  which  is  above  every  name,  your  de- 
light in  the  law  of  the  Lord,  your  receiving  the 
love  of  the  truth,  are  things  within  their  obferva- 
tion.  When  Jacob  went  on  his  way,  the  Angels  of^^^-  '^''X"- 
God  7net  him  j  for  which  reafon  he  called  the  name  ^' 
of  the  place  Mahanaim,  becaufe  that  was  God''s  hojl. 

And  before  that,  when  he  dreamed,  he  faw  a  lad- xxviii. 

der  reaching  from,  earth  to  heaven,  and  the  Angels  of    ^  '    ^' 
God  afcending  and  defce?iding  upon  it  j  which  makes 
him  cry  out,  How  fearful  is  this  place  !  this  is  the 
houfe  of  God,  this  is  the  gate  of  heaven  ! 

We  can  make  no  fuch  conclufions  as  thefe  about 
any  places,  but  we  come  to  promote  the  work  which 
Angels  love.  From  our  Gofpel  they  learn  the 
myftcries  of  the  kingdom.  Unto  the  principalities  Epb.iii.io 
afid  powers  in  heavenly  places  is  made  known  by  the 
Church  the  manifold  wifdom  of  God.  Not  that  we 
can  tell  them  thefe  things  better  than  they  know 
them  ;  but  neverthelefs  they  are  here  as  learners. 
They  admire  every  place  and  company  where  the 
doctrines  of  the  Gofpel  are  opened.  The  hiftory 
^^L  our  religion  comprehends  the  fufferings  of  Chrijl  iPet.i.  it, 

and    "• 


328  GoT)  feen  of  Angels, 

SERM,  23.  and  the  glory  that  Jhould  follow^  and  thefe  the  Angels 

*"""^'       dejlre  to  look  into,     Thej  are  in  a  bending,  fearch- 
ing,  prying  pofture. 

Though  they  lung  at  the  making  of  the  earth, 
and  its  reparation  from  the  infolding  waters,  yet 
here  is  a  new  Jong  put  into  their  mouths  ;  what  is 
more  entertaining,  as  it  (hews  a  greater  adl  of  vvif- 
dom,  and  brings  in  a  larger  return  of  glory.  And 
is  it  not  good  to  infill  upon  what  they  admire  ? 
Suppofe  they  were  to  choofe  our  fubjeds,  what 
would  they  have  us  preach  upon  ?  Are  they  againft 
myfieries^  and  things  that  belong  to  revealed  reli- 

rCor.  ii.  7.  gion  ?  No  ;  what  they  defire  to  know,  is  the  mani- 
fold imjdom  of  God  ;  the  wifdom  of  God  in  a  viyjle- 
ry,  even  the  hidden  wifiojn  that  God  ordained  before 
the  world  to  our  glory.     There   is   nothing  more 

Eph.iii.  9.  pleafing  to  them  than  when  minifters  make  all  men 
feey  what  is  the  fellowjhip  of  the  myjlery^  that  from 
the  beginning  of  the  world  has  been  hid  in  God. 

6.  Their  elteem  of  Chrift  and  the  work  he  came 
about,  is  feen  by  their  readinefs  to  take  care  of  de- 
parting fouls.     There  is  fomething  of  this  which 

Job.  xiv.  3.  a  Redeemer  does  in  his  own  perfon  :  I  will  come 
again  and  receive  you  to  myfelf  that  where  I  am  ye 
may  he  alfo.     The  martyr  Stephen  was  confcious 

Aasvii.59.  of  this,  when  he  cried  out.  Lord  Jefus  recieve  my 
fpirit.  But  yet  the  Scripture  has  alfo  told  us,  that 
the  Angels  do  a  kind  and  friendly  part  upon  thefe 

Luke  xvi.  occafions.  I^hey  carried  Lazarus^s  foul  into  Abra- 
'"  ham's  bofom.  It  is  happy  indeed,  when  the  w'orld 
below  are  ftiifting  from  us,  they  either  can  or  will 
do  us  no  more  fervice,  then  do  thefe  new  acquaint- 
ance flep  in.  They  will  at  lail  have  the  charge  of 
collecting  our  duft,  and  building  up  thofe  bodies 
that  have  been  fo  long  pulled  in  pieces.  Nay,  they 
are  to  fort  the  dead,  and  take  away  the  wicked 
from  among  the  juft.  Though  this  will  be  the 
effedl  of  the  voice  of  the  Son  of  man,  he  is  to  call 
over  the  graves  that  the  flain  may  live  ;  yet  when 

hq 


Gon  feen  of  Angels »  329 

he  comes  about  this,  it  is  with  his  mighty  Angels,  ^^'^'^-  n- 
Michael  the  Archangel  dijpiited  with  the  devil  about  \Zi^7^ 
the  body  of  Mofes.     And  as  they  take  care  that  one 
part  of  a  believer  fhail  reji  in  hope,  lb  they  go  with 
a  readinefs  to  (hew  the  other  the  path  of  life, 

7.  We  fee  their  elteeni  of  Chrift  and  the  work 
that  he  came  about,  by  the  welcome  they  give  his 
people  into  the  place  of  their  own  habitation.  If 
they  miniiter  to  thole  -who /hall  be  the  heirs  of  fal- 
vation,  before  they  take  poffeffion  ,of  their  inheri- 
tance, what  will  they  do  when  thefe  happy  perfons 
have  thrown  off  imperfedion  and  mortality  I  It  is 
faid,  at  the  refurre<Sion  we  fhall  be  like  the  Angels^ 
or  tTayyiXot,  equal  to  them.  That  is,  we  {h^U  die 
no  more,  or  live  in  th:'t  grofs  and  carnal  way  that 
we  do  at  prefent ;  we  mull  be  then  as  they  have 
been  always. — Thus  you  fee  how  He  who  was  ma- 
nifeft  in  the  flelh,  and  juflified  in  the  Spirit,  is 
feen  of  Angels ;  what  a  regard  they  have  for  his 
perforiy  and  with  what  a  zeal  they  promote  his  de- 
Jtgn :  And  in  thefe  two  particulars  I  have  confi- 
dered  the  firll  head,  which  was  to  open  the  expref- 
lion,  and  ihew  you  what  is  contained  in  it. 

II;  The  next  general  head  is  this,  that  He  who 
was  thus  feen  of  Angels  is  no  other  than  the  Mofl 
High  God  ;  and  that  we  cannot  have  lower  notions 
oi  Him  without  charging  the  guilt  of  idolatry  up- 
on them.  It  is  pity  that  any  who  profefs  Chri- 
ftianity  are  uneafy  to  be  told  fo,  or  that  thofe  opi- 
nions fhould  grow  into  fafhion,  that  make  the  leajl 
of  a  Saviour  ;  that  for  this  name  of  Chrift  mini- 
fters  are  to  bear  reproach,  and  X.ofufferJhame.  But 
whatever  fatisfadion  fome  can  give  themfeives  in 
a  faith  that  refts  upon  a  creature,  I  hope  there  are 
many  among  you  who  will  receive  it  as  the  glad 
tidings  of  falvation,  when  we  fay  unto  Zion,  Thy 
God  reigneth.  This  is,  and  I  truft  ever  fhall  be, 
the  language  of  our  Gofpel,  whether  men  will  hear. 

Vol.  I.  T  t  or 


330  CjQTi  feeji  of  Angels. 

SERM.  13.  or  whether  they  will  forbear  :  0  Zion,  that  bring- 

Ifa.  xi.  9.  ejl  good  tidings y  get'  thee  up  into  the  high  mountain  : 
0  Jerufalem,  that  bringejt  good  tidings,  lift  up  thy 
voice  withjlrengtb  :  lift  it  up,  be  not  afraid :  fay  to 
the  cities  of  Judnh,  Behold  your  God. 

I  have  already  argUedit  at  large  from  the  two 
former  branches  of  the  Myllery  of  Godlinefs ;  and 
though  it  is  a  wonder,  il  is  neverthelefs  to  me  a 
truth,  that  is  dearer  than  all  others ;  that  He  who 
was  manifeft  in  the  flefh,  He  who  is  juftified  in  the 
Spirit,  is  a  God  ;  not  merely  by  virtue  of  the  office 
that  he  fuftained,  but  in  the  higheft  and  moil  pro- 

Frai.  XX.  5.  per  feiife  of  the  word  ;  and  as  we  rejoice  in  his  fal- 
•vaiion,  fo  in  the  name  of  ovk  God  we  will  fet  up 
our  banners. 

I  fhall  now  purfue  the  argument  from  what  is 
further  faid  of  him,  that  he  was  feen  of  Angels, 
Their  homage  is  a  great  d^al  too  much  for  any  one 
but  Him  that  made  them  ;  as  you  will  find  from 
the  worfhip  they  pay  him,  the  meditation  they 
devote  to  him,  their  obedience  to  his  commands, 
their  attendance  upon  his  perfon  and  his  people. 
What  they  do  each  of  thefe  ways  would  be  no 
better  than  idolatry,  if  it  was  given  to  a  created 
nature. 

~i.  The  Scripture  has  exprefsly  told  us,  that  they 
worfhip   him.     The   place  I  refer  to  is  Heb.  i.  6. 

Keb.  i.  6.  When  he  brings  again  theFirfi-begotten  into  the  world y 
he  fiith.  And  let  all  the  Angels  of  God  worJJnp  him. 
That  the  perfon  here  fpoken  of  as  defigned  for  this 
honour  was  our  blefled  Lord,  is  above  all  difpute, 
both  from  his  being  called  the  Firft-begotten,  and 
the  reference  there  is  to  fome  particular  period,  in 
\vhich  he  is  faid  to  be  brought  into  the  world. 
Whether  that  is  his  incarnation  or  his  afcenfion,  I 
fliall  oot  now  enquire.  It  is  plain  enough  that  this 
comes  in  among  his  glories,  that  all  the  Angels  of 
QodJ?}all  worfhip  him. 


CjOTt  feen  of  Angels,  2>Z'^ 

I  know  that  the  opinion  which  fets  bounds  to  serm.  23. 
the  perfedlion  of  Chrift,  will  do  the  fame  to  the 
worfhip  of  Angels,  and  tell  us  this  is  not  adoration. 
But  how  to  talk  of  what  Angels  do,  in  any  other 
than  the  words  of  Scripture,  I  know  not.  And 
furely  thofe  people  are  not  only  ludicrous  to  men, 
but  infolent  to  the  Angels,  who  will  dare  to  inter- 
pret this  adtion  of  theirs  by  another  text,  give  fear 
to  whom  fear,  and  worjljip  to  whom  worJIAp  is  due. 

The  Apoftle  gives  us  thefe  words  as  a  quotation 
out  of  the  Old  Teftament,  and  they  can  lignify  no 
lefs  in  one  place  than  they  do  in  another.  The 
paffage  you  have  Pfal.  xcvii.  7.  W.orjhip  him,  all  ye 
gods.  What  the  Pfalmift  calls  gods,  the  Apoftle 
calls  the  Angels  of  God  ;  but  as  the  phrafe  of  wor- 
y^i^  is  what  they  |Doth  ufe,  we  muft  by  no  means 
make  the  fenfe  of  it  fo  different,  that  in  the  one  it 
h  devotion,  in  x.\i&  othtv  (.ivility.  For  the  Apoftle 
to  fpeak  of  one  perfon,  and  the  Pfalmift  of  another, 
would  make  the  quotation  impertinent.  How  can 
he  prove  that  Chrift  is  better  than  the  Angels,  by 
a  fcntence  out  of  the  Old  I'eftament,  when  it  is 
not  to  be  underftood  of  Him  P  Hovv^  v.'ide  had  this 
been  from  all  the  rules  of  argument,  and  how  in- 
capable of  giving  any  convidion  ?  If  the  Pfalmift 
dots  not  Ipeak  of  a  Redeemer,  it  could  not  be  true 
that  fuch  a  thing  is  /aid  of  him,  Worfliip  him  all 
ye  gods  :  and  therefore  we  both,  may  and  muft 
fetch  the  feri/e  from  that  Plalm,  out  of  which  the 
Apoitle  fetches  the  words. 

And  who  is  it,  whom  thofe  gods,  or  thofe  An- 
gels are  to  worfliip  ?  See  of  whom  he  fpeaks,  try 
whetner  you  can  conceive  of  his  Deity  with  any 
of  thole  diminutions  that  are  fo  much  applauded  ? 
It  is  He  who  reigns,  for  which  the  earth  mujl  he- 
glad,  and  ihe  multitude  of  ijles  rejoice  :  clouds  are  a- 
bout  him,  righteoufnefs  and  judgment  are  the  habita- 
tion (f  his  throne;  a  fire  goes  before  his  face,  and  ^ 
burns  up  bis  enemies  round  about :  bis  lightnings  eii- 

'  lightened- 


33 i  Gon  feeti  of  Angels. 

s^KM.  zy  lightened  the  ivorldj  the  earth  f aw  and  trembled  ; 
"  the  bills  melted  like  wax  at  the  prefence  of  the  Lord, 
at  the  prefence  of  the  Lord  of  the  whole  earth  j  the 
heavens  declare  his  righteoufnefs,  and  all  the  people 
fee  his  gloty.  Confounded  be  all  thofe  that  ferve 
graven  i7nagesy  that  boafl  themfelves  of  idols :  wor- 
Jhip  Him  all  ye  gods.  Him  whofe  glory  he  had  thus 
delcribed. 

This  Pfalm  muft  have  a  great  deal  of  garbling, 
before  the  exprellions  can  be  made  low  enough  for 
a  creature.  If  David  does  not  fpeak  of  the  Moll 
High  in  this  place,  he  does  it  no  where.  To  fay, 
that  all  thefe  charaders  may  be  given  to  one  who 
has  not  the  Supreme  Nature,  is  to  fay  that  God 
\i2i%  given  his  glory  to  another ;  for  no  words  can  be 
more  defcriptive  of  his  majefty,  than  what  are  ufed 
on  this  occafion*  And  to  fay,  that  though  David 
fpeaks  of  the  Moft  High  God,  yet  the  Apoflle  tranf- 
fers  the  charaders  to  one  who  is  no  more  than  the 
firft  of  creatures,  is  drawing  him  under  a  twofold 
guilt,  i^irflj  That  he  brings  that  into  his  argu- 
ment which  has  no  place  there  :  he  reafons  upon 
a  falfehood  ;  he  affirms,  that  God  has  faid  that  of 
Chrilt  which  he  never  faid  ;  and  this  in  an  Epiftle 
to  the  Hebrews,  who  of  all  people  were  the  moft 
afraid  of  running  into  idolatry.  Nay,  fecondly. 
There  is  fomewhat  worfe  than  this,  that  he  is  ac- 
tually guilty  of  a  robb- ry,  and  affirming  that  of  a 
creature,  which  is  peculiar  to  the  Moft  High  God. 
This  is  what  the  Supreme  Nature  never  did  alie- 
nate from  itfelf ;  and  therefore  He,  whom  the  An- 
gels are  appointed  to  wnrffiip,  as  the  Pfaimift  tells 
us,  is  high  above  all  tJje  earth,  and  exalted  far  above 
all  gods » 


SER. 


GoDfeen  of  Angels,  333 


'#^4»'#'^<^<#'^#"^-*«^-#4^#^^## 


SERMON  XXIV.         -^- 


2.  nr^HERE  is  another  thing  in  our  Saviour's  serm.  .4. 
J[  h^'mgfeen  of  Angels^  that  is  an  argument ' — m — 
of  his  Divinity  ;  and  this  may  be  deduced  from 
their  meditations  of  him.  They  throw  in  their 
bed  thoughts  upon  the  fubjed  of  our  redemption : 
Thefe  things  the  Angds  dejirc  to  look  into.  They  iPet.i.  i-: 
defire  it  with  the  greateft  application  and  fervour; 
looking  into  them,  fignifies  their  attention  and  per- 
severance in  the  ftudy ;  and  what  are  thefe  things^ 
The  Apoftle  tells  us,  they  are  fuch  as  the  Prophets 
in  former  ages  did  minifter  to  us,  and  fuch  as  are 
now  reported  by  thevi  that  have  preached  the  Gof~ 
pel ;  and  in  the  confirmation  of  which  the  Holy 
Ghofi  is  fent  down  from  heaven.  He'  had  before 
given  us  the  particulars  under  thofe  two  heads,  that 
comprehend  all  the  articles  of  our  religion,  the  fuf- 
ferings  of  Ghrift,  and  the  glory  that  (hall  follow. 
This  is  what  the  Spirit  of  Chrifl  in  the  Prophets  did 
teflify  before-hand  :  This  is  the  falvation  of  which 
they  enquired  earneflly  ;  and  this  is  the  grfxce  that 
is  come  unto  us. 

Now,  merely  to  behold  thefe  fufferings,  and  to 
gaze  at  the  glory  that  came  after  them,  cannot  be 
all  that  the  Angels  do.  Our  Lord's  enemies  had 
a  convidion  ot  both  thefe  :  they  faw  him  die,  and 
were  aftoniftied  at  the  evidence  that  was  given  of 
his  refurredtion  :  None  of  thofe  things  were  done  in  Aas 
a  corner.  But  the  bending  down  of  the  Angels  to  "'■^• 
this  fubjed,  as*  the  Greek  word  wa^axuTro-ai  fignifies, 

mull 


XXV5 


234  Gojyfeen  of  Angels, 

SERM.  24.  muft  be  to  a  great  deal  more  than  matters  of  fad. 

^"^■^'~~'  They  looked  at  his  fufFerings  and  the  following 
glory,  as  calling  an  influence  upon  one  another. 
.  That  he  fuffered  in  fuch  a  way,  as  to  procure,  to 
deferve,  and  demand  all  the  happinefs  for  himfelf 
and  his  people,  that  is  comprehended  in  the  great 
name  o^ glory.  They  favv  that  the  confequence  of 
his  death  was  no  lefs  than  the  higheft  honour  for 
himfelf,  and  a  full  portion  for  all  believers,  in 
every  kindred,  and  tongue,  and  people,  and  nation. 

Rev.  V.  II,  Jq]^j^  l)g]j£l(i^  and  heard  the  voice  of  iJiany  Angels 
round  about  the  throne,  and  the  number  of  them  was 
ten  thoufand  times  ten  thovfandy  and  thoufands  of 
thovfands,  faying,  with  a  loud  voice.  Worthy  is  the 
Lamb  that  was  flain  to  receive  power,  and  riches, 
and  wifdom,  and  flrerigth,  and  honour,  and  glory, 
and  hleffmg. 

Now,  is  it  poffible  that  a  creature  f)iould  be 
equal  to  fuch  a  claim  ?  How  could  the  punifhing 
of  one  that  is  innocent  bring  a  pardon  to  them 
that  are  guilty  ?  Why  muft  his  tafiing  death  h&for 
every  man  ?  How  can  we  reconcile  it  to  our  no- 
tions of  God's  juftice,  which  demands  fatisfadion 
for  fin  ?  firfi.  That  this  fhould  be  exaded  on  one 
that  did  not  fin;  3.ndifecoTidly,  That  it  (hould  be  dif- 
charged  from  thofe  that  did  nothing  but  lin  ?  If  an 
innocent  perfon  fliould  choofe  to  die,  yet  what  has 
this  to  do  with  thofe  w^ho  deferve  to  die  ?  Their 
debt  is  never  the  lefs,  except  he  that  makes  the 
fatisfadion  does  alfo  receive  it. 

And  therefere,  I  do  not  at  all  wonder,  that  when 
people  go  off  from  the  Deity  of  Chrift,  they  make 
wretched  work  in  explaining  the  llory  of  his  death, 
and  do  what  they  can  to  fink  the  imputation  of 
his  righteoufnefs.  They  will  not  allow  that  he  died 
for  his  people  as  their  ranfom  and  facrifice  ;  and 
indeed  I  do  not  fee  how  they  can  :  for  if  he  is  a 
creature,  let  him  be  never  fo  glorious,  it  would  be 
an  injury  to  lay  on  him  the  iniquity  of  us  all.  11  it 
2  was 


GoT>  feen  of  Angels.  335  . 

was  no  more  than  the  cafe  of  an  Angel,  how  great  ^^^:  ^^: 
muft  the  hardfhip  be  for  one  of  them  to  come  down 
into  our  nature,  to  live  fo  poor  and  low  as  Chrift 
did,  and  at  laft  to  die  under  a  curfe?  Might  not 
fuch  a  one  plead,  *  Lord,  why  am  1  fent  upon  this 

*  errand  ?  if  thou  wilt   fave  any  of  that  wicked 

*  race,  let  it  not  be  at  my  expence.    It  was  not  my 

*  law  that  they  broke  ;  and  therefore,  if  they  muft 
Vbe  the  objedts  of  thy  love,  do  not  bring  it  about 

*  by  making  me  the  mark  of  thine  anger.' 

The  higher  any  creature  is  above  the  Angels, 
the  better  would  his  argument  have  been  againft 
the  fatigues  and  charges  of  this  defign.     But  it  was 
the  Lawgiver  hirafelf  who  made  all  the  creation, 
and  has  a  revenue  of  glory  from  it ;  it  was  He  who 
came  under  the  law,  that  we  might  receive  the  a-  g^.  iv.  a- 
doption  of  fons.     He  had  no  neceffity  upon  him 
from  the  command  of  a  fuperior,  but  fpeaks  like 
one  at   liberty,  Lo,  I  come  to  do  thy  will,  0  God. 
He  then  fubmitted  to  take  upon  him  a  nature,  that 
was  to  be  fupported,  to  be  dire6ted  and  controlled. 
When  he  came  into  the  world,   he  faid,   Sacrifice  iieb.  x.  5. 
and  offering  thou  wouldjl  not,  but  a  body  hajl  thou 
prepared  me.     He  made  himfelf  of  no  reputation,  Phii.  ii.  7, 
and  took  upon  him  the  form  of  a  fervant,  and  being     ^■ 
^ound  infajhion  as  a  man,  he  humbled  himfelf  But, 

Antecedent  to  his  own  refolution,  there  was  no 
government  over  him  ;  and  therefore  the  Apoftle 
joins  thefe  two  together,  which  cannot  be  under- 
ftood  of  the  fame  nature,  but  fhews  that  the  Per- 
fon  of  whom  he  fpeaks  is  to  be  confidered  with 
this  variety,  that  he  came  of  the  Jews,  as  concern-  Rom.  ix.  Si 
ing  the  flejh,  but  he  is  over  all,  God  blejfedfor  ever- 
more.  This  is  what  the  Angels  defire  to  look  into, 
as  the  good  people,  of  old  were  taught  to  believe  by 
a  figure  ;  when  the  Cherubims  were  drawn  with 
their  eyes  towards  one  another,  and  towards  the 
mercy-feat.     This  was  to  denote  the  wonder  they 

felt 


j^G  OoD/een  of  Angels. 

SERivi.  14.  felt  at  the  myftery  of  our  redemption,  and  that 
what  they  looked  at  was  the  work  of  a  God. 

,The  mercy- leat  was  the  throne  of  the  Moft 
High.  We  often  read,  that  he  dwells  between  the 
Cberubims.  Their  eyes  were  fixed  on /^/w,  as  car^ 
rying  on  a  defign  of  iove,  the  pleajure  of  the  Lord 
that  Ihould  profper  in  his  hand.  And  if  that  fi- 
gure, either  in  colours  or  gravings,  was  an  emblem 
of  their  defires  to  look  into  the  fufferings  of  Chrift, 
and  the  glory  that  Ihould  follow,  you  fee  with 
whom  their  converfation  was,  that  their  eyes  were 
reprefented  as  turned  upon  a  God.  We  can  hard- 
ly conceive,  that  they  fhould  be  fo  taken  up  in 
their  eternity  with  the  actions  of  a  creature,  or 
that  they  would  think  the  humbling  of  one  above 
them,  fo  as  to  bring  him  a  little  below  them,  was 
a  full  amends'to  the  juftice  of  God,  the  avowance 
of  his  holinefs,  or  the  magnifying  of  his  Jaw. 

There  is  more  didionour  done  to  God  by  the  fin 
of  m5n,  than  the  death  of  all  the  Angels  in  hea- 
ven could  be  able  to  repair  ;  and  the  reafon  is,  be- 
caufe  the  offence  is  offered  to  an  Infinite  Nature, 
and  the  recompence  cannot  be  made  by  a  finite 
one.  Now,  though  Chrift  Jefus  is  above  them, 
yet  if  he  is  a  creature,  he  is  ftill  as  far  from  in- 
finite as  they  are.  And  therefore,  when  God  fpeaks 
of  putting  him  to  death,  he  calls  it  the  awakening* 

Zec-.xiii.  of  his  fword   againji  the  7nan  that  was  his  fellow. 
'^'  It  was  not  enough  that  this  perfon  fliould  be  inno- 

cent, an  Angel  had  that  cbaracler  in  him,  and 
could  have  died  the  juft  for  the  unjuft ;  but  he 
muft  be  equal  to  the  party  whom  he  came  to  fatif- 
{y^  and  then  thofe  fuft'erings  had  in  them  merit 
enough  to  claim  all  the  glory  that  followed. 

3.  Their  obedience  to  his  commands  is  another 
argument  of  their  regard  to  his  Divinity  ;  that  as 
a  GoD   he  is  feen  of  Angels.     Thus  does  the  A- 

Hcb.  i.  7.    poftle  fpcak  of  Him   and  of  them  :   Of  the  Angels 
he  faith,  l¥ho  maka  his  Angels  Spirits,  and  his  ml- 

niflers 


Gon  fe€n  of  Angels*  337 

nijlers  aflame  of  fire.     To  whom  are  they  mini-  serm.  24. 
Hers,,  but  to  Him  that  made  them  ?    He  that  gave        ' 
them  their  fpirituality,   as  fo  many  flames  of  tire, 
is  the  only  object  of  their   veneration   and   duty. 
Well,  the  next  words  let  us  fee  which  way  their 
obedience  is  paid  :  To  the  Son  he  fiiith,  Thy  throne, 

0  God,  is  for  ever  and  ever  ;  a  fceptre  of  righteouf- 
nefs  is  the  fceptre  of  thy  kingdom.  Can  any  thing 
greater  than  this  be  faid  of  the  Divine  Majelly  ? 

Both  thefe  paflages  are  taken  out  of  the  book 
of  Pfalms  :  That  concerning  the  Angels  is  in  the 
104th,  where  we  read  of  God's  eternal  greatnefs ; 
and  it  is  mentioned  as  his  nobleil  produdtion  of 
life,  that  he  makes  his  Angels  fpirits,  and  his  mi- 
nifters  a  flaming  tire.  Had  there  been,  as  we  are 
lately  told,  two  creatures  above  them,  the  Son  and 
the  Holy  Ghofl:,  why  did  not  the  Pfalmift  begin 
with  thefe,  as  a  more  exalted  inltance  of  what  was 
done  in  the  creation  ?  It  is  apparent  the  fcheme 
was  not  thought  of  in  his  day,  but  is  referved  for 
our  later  times. 

The  other  paflage  is  taken  out  of  the  45th  Pfalm, 
and  the  words  muil  mean  the  fame  in  one  place, 
that  they  do  in  the  other  :  To  the  Son  he  faith.  Thy 
throne,  0  God,  is  for  ever  and  ever.  The  tranfla- 
tion  that  fome  have  infinuated,  God  is  thy  throne 
for  ever,  carries  in  it  fuch  an  uncertain  found,  that 

1  cannot  determine  thefe  words  are  the  right  fenfe, 
till  I  find  they  bear  any  fenfe  at  all.  Angels  have 
thrones,  and  they  are  called  gods ;  and  as  their 
thrones  are  never  to  be  defl:royed,  in  that  fenfe  they 
are /or  ever  and  ever.  But  is  there  not  fomething 
in  the  fentence  too  great  for  them  ?  We  mult  take 
care  that  in  bringing  down  the  words  by  fuch  an 
interpretation,  we  do  not  rob  the  Apoftle  of  his 
deiign  ;  for  he  is  ihewing  us,  that  fomething  is 
faid  to  the  Son,  which  never  was  faid  of  the  An- 
gels. Nay,  he  goes  on,  The  fceptre  of  righteouf 
nefs  is  the  fceptre  of  thy  kingdom.     You  may  bring 

VojL.  1.  U  u  thefe 


338  God  feen  of  Angels. 

^ERM,  •24.  thefe  words  low  enough  to  underftand  them   of 
'        David  or  Solomon  ;  but  can  we  imagine  that  the 
holy  Spirit  means  no  more  ? 

The  addition,  God,  even  thy  God  has  anointed 
7hee  with  the  oil  of  gladnefs  above  thy  fellows ,  does 
only  prove  that  our  Saviour  is  to  be  confidered  in 
a  lower  created  nat^ure,  which  is  what  none  denies : 
In  that  fenfe,  he  faith,  I  go  to  my  Father,  and  your 
Father  ;  to  my  God,  and  your  God :  Where  he  puts 
his  relation  to  the  Moft  High  as  his  God  and  Fa- 
ther, upon  the  lame  grounds  with  that  which  his 
people  have.  But  the  Apoftle  here  tells  us,  that  he 
is  God  in   that  fenfe  as  to  anfwer  our  higheft  no- 

Heb,  i.  TO,  tions  of  a  Deity.  Thou,  Lord,  hafl  in  the  begin- 
ning laid  the  foundations  of  the  earthy  and  the  hea-^ 
vensare  the  work  of  thine  hands.  They  Jl?all  perifh, 
but  thou  remainejl,  and  they Jhall  all  wax  old,  as 
does  a  garment,  and  as  a  veflure  Jhalt  thou  fold  them 
up,  and  they  /hall  be  changed  ;  but  thou  art  the  fame, 
and  thy  years  Jhall  not  fail.  Thefe  are  things  that 
were  never  mentioned  of  any  but  the  moft  High 
God  :  That  He  is  the  Creator  of  the  ends  of  the 
earth,  the  high  and  lofty  One  that  inhabits  eternity  ; 
that  the  heavens  are  the  Lord^s,  and  he  is  without 
any  variahlenefs  or  Jhadow  of  turning.  And  yet 
here  they  are  plainly  affirmed  of  Chrift,  and  brought 
in  as  the  reafon,  why  the  Angels  fhould  wotfhip 
him,  and  be  minifiring  Spirits  to  him.  They  can 
argue  as  much  for  their  duty  to  the  Son,  as  we  can 
for  ours  to  the  Father  :  He  has  made  us,  and  not 
we  ourfelves  ;  we  are  the  work  of  his  hands. 

To  this  the  Scripture  has  given  a  happy  tefti- 
mony  from  a  text  that  was  never  pretended  to  be 
dropt  in  copies,  and  cannot  eafily  be  mangled  with 
criticifm,  Col.  i.  14. — 18.  he  fpeaks  of  the  king- 
dom of  God^s  dear  Son,  in  whom  we  have  ?'edeinp~ 
tion  through  his  blood,  the  forgivenefs  of  fins.  When 
we  talk  of  his  bloody  we  muft  confider  him  as  a 
man  like  ourfelves,  capable  of  dying  as  we  ^re. 

But 


God  feen  of  Angels,  239 

But  from  this  he  rifes  into  other  characters,  that  serm.  14 
fhew  we  are  to  regard  him  as  an  omnipotent  Being :  ' 
By  him  were  all  things  created  that  are  in  heaven^ 
and  that  are  in  earth,  vijible  and  invifible  ;  ^whether 
they  be  thrones,  or  dominions ,  or  princ't)alities,  or 
powers  ;  all  things  were  created  by  him  arid  for 
him  ;  and  he  is  before  all  things,  and  by  him  all 
things  confifl ;  and  he  is  the  Head  of  the  body  the 
Churchy  who  is  the  beginning,  the  firjl- born  from  the 
dead. 

I  do  not  remember  a  text  in  all  the  Bible  where 
the  work  of  creation  is  laid  down  in  more  lofty  . 
particulars.  Here  you  fee  the  foundation  of  that 
duty  which  the  Angels  ever  pay  him.  The  things 
faid  to  be  done  by  him  are  never  mentioned  as  the 
work  of  a  creature.  When  the  Lord  anfwered 
Job  out  of  the  whirlwind,  it  was  with  this  queflion  : 
Where  wajl  thou  when  I  laid  the  foundations  of  the  Jobxxxviii. 
earth  P  and  the   reverence  it  produced  from  that     '^' 

good  man   was,   1  know  that  thou  ca/i/l  do  every xiu.  a 

thing.  But  the  particulars  mentioned  by  the  A- 
poftle  are  greater  than  thofe  with  which  God  fills 
his  argument  to  Job.  We  read  of  things  in  hea- 
ven and  earth,  vifible  and  inviiible  :  thrones,  do- 
minions, principalities,  and  powers.  Thefe,  I  fup- 
pole,  muft  be  underflood  of  thofe  exalted  Beings 
that  are  placed  in  fuch  dignities.  By  thrones,  we 
may  conceive  of  the  Angels  that  fit  upon  them  ; 
by  dominions  and  principalities,  the  inhabitants 
above  who  have  thefe  honours  belonging  to  thenu 
Well,  all  things  both  above  and  below  were  crea- 
ted by  him,  and  for  him. 

There  is  an  anfwer  to  this  argument,  That  things 
were  created  by  Jefus  Chriit  as  an  inflrument ; 
that  is  a  wooden  word  indeed,  and  people  mult  be 
very  ready  to  part  with  the  text,  and  their  fenfes 
too,  before  they  can  let  the  evidence  of  fo  plain  a 
fcripturc  be  turned  oflf  in  that  manner  :  it  is  talk- 
ing by  no  rules  of  language.     Will  any  one  call 

the 


240  Gojy  feeti  of  Angels, 

SERM.  14.  the  Lord  Mayor  of  London  the  King's  inflrument, 
"  becaufe  by  him  he  governs  the  city  ?  Is  not  this 
darkening  counfel  bywords  without  knowledge  ?  But 
the  weight  of  the  argument  is  ftill  heavier  upon 
them,  whtn  it  is  faid,  that  all  things  were  not  only 
created  by  him,  but /or  bim.  Now,  we  know  that 
the  Lord  has  made  all  things /or  him/elf.  We  are 
not  able  to  conceive  of  the  Moft  High  in  greater 

Heb.  ii.  10.  apprehenlions  than   thofe,  That  He  is  the  God  for 
who?n  are  all  things^  and  by  whom  are  all  things  : 

Rom.  xi.     that  of  bim,  and  through  bim^  and  to  him^   are  all 
^^'         things. 

it  would  be  blafphemy  to  fay  this  of  any  other 
befides  himfelf.  It  is  the  language  of  their  praifes 
in  heaven.     The  four  and  twenty  elders  fall  down 

Rev.  iv,  10,  hefore  him  that  fits  upon  the  throne,  and  worjbip 
bim  that  lives  for  ever  and  ever^  and  caji  their 
crowns  before  the  throne.  Thefe  are  defcriptions  of 
the  utmoft  reverence  they  can  pay  ;  and  what  they 
fay  with  all  this  folemnity  is,  Thou  art  worthy,  0 
Lord  J  to  receive  glory,  atid  honour,  and  power  ;  for 
thou  hafl  created  all  things,  and  for  thy  pleafure  they 
are  and  were  created.  Where  is  the  difference  be- 
tween thofe  profeflions  and  adorations,  and  what  is 
here  exprefsly  faid  of  Chrift  Jefus,  that  all  things 
were  created  by  bim  and /or  hi?n  ?  How  come  the 
words  on  earth  to  be  underftood  of  a  creature, 
when  they  in  heaven  give  them  to  none  but  the 
Creator?  How  comes  one  text  to  fignify  a  Su- 
preme. Agent,  and  another,  without  any  diminution 
of  language,  to  be  no  more  than  a  lofty  account 
of  an  iurtrument?  Such  blundering  work  will  peo- 
ple make  of  it,  when  their  reafons  are  Xoo  great  to 
receive  a  myftery,  and  too  little  to  explain  it.  No 
wonder  that  fuch  an  ufage  of  revelation  prepares 
:?Pet.  ii,  2.  the  world  to  defpife  it  all.  For  when  many/o//oxy 
thefe  pernicious  ways  the  way,  of  truth  is  evil  fpoken 

^f 
,  .  4.  The 


Goji  feen  of  Angels,  34 1 

4.  The  attendance  the  Angels  give  to  the  per-  serm.  24. 
fon  and  people  of  a  Redeemer,  furnifhes  out  ano- 
ther argument  for  his  Divinity  :   They  are  all  mini-  ^«^^-  '•  ^♦* 
Jlring  Spirits  Jent  forth  to  minijler  to  them  whojhall 
he  the  heirs  of  falvation.     This  is   for   his   fake. 
Though  in  the  fame  chapter  they  are  called  mini- 
ftring  Spirits  both  to  Him  and  to  us,  we  cannot 
poflibly  give  the   words  the  fame  interpretation. 
Ail  their  offices  of  care  and  goodnefs  are  not  only 
an  aft  of  friendfliip  to  believers,  but  of  obedience 
to  our  Lord.    Thus  Daniel  tells  the  king  :  My  God  ^^J'^-  ^i* 
has  fent  his  Angel  to /hut  the  lions  mouths  :  and  Ga- 
briel  hirafelf  owns,    The  commandment  came  forth^       '^•^3« 
and  I  was  caiifed  to  flee  fwiftly.     We  read  of  his 
giving  the  Angels  a  charge  over  us.     Our  Saviour  p^- 5^"' "- 
in  his  humiliation  faith,  He  could  pray  the  Father^ 
who  would  prefently  fend  him  more  than  twelve  le- 
gions of  Angels.     And   when  they  minifter  to  the 
heirs  of  falvation,   they  are  fent  to  do  it ;  which 
fuppofes  that  their  tendernefs  about  us  is  all  along 
carried  on  with  a  regard  to  Him  that  is  over  them. 

Now,  who  is  this  Perfon,  and  how  do  they  be- 
have towards  him?  We  find,  Ifa.  vi.  t.  that  the 
prophet  y«if  the  Lord  fitting  upon  a  throne^  high  and 
lifted  up,  and  his  train  filled  the  temple.  His  train's 
filling  the  temple  muft  refer  to  the  work  of  fal- 
vation that  he  came  about.  Whether  it  is  to  be 
underftood  of  his  human  nature,  which  is  called 
the  temple  of  hij  body,  or  the  houfe  of  God  at  Jeru- 
falem,  the  city  of  the  great  King,  I  (hail  not  now 
enquire.  The  words  are  true  in  both  fenfes  ;  for 
when  the  defire  of  all  nations  came,  he  filled  the  "^s-  "•  7« 
hoife  with  glory.  His  throne  that  was  high  and 
lifted  up,  is  to  be  underftood  of  fomething  greater 
than  what  he  did  upon  earth  :  Above  this  throne 
fiood  the  Seraphims  ;  each  one  had  fix  wings  j  with 
twain  he  covered  his  face,  zvith  twain  he  covered  his 
feet,  and  with  twain  he  did  fi^\ 

Was 


'  J42  God  feen  of  Angels, 

SERM,  24.      Was  not  the  folemnity  of  this  attendance,  hid- 
ing their  faces  as  unable  to  look,  their  feet  as   un- 
worthy to  fland,  and  ftretching  their  wings  as  ready- 
to  go,  too  much  for  a  creature  ?    Could   they  have 
done  any  more  to  him  that  made  them  ?    It  is  evi- 
dent, they  do  not  talk  of  him  as  one  between  them- 
felves  and  the  throne  of  God,  as  the  Father's   De- 
puty and  Vicegerent,  but  cry  o/him  in  a  way  that 
fome  people  would  not  have  us  cry  to  him  :  Holy^ 
holy,  holy  is  the  Lord  ofhofis,  the  whole  earth  is  full 
of  thy  glory.     This  is  the  repeated  attribute  in  hea- 
Rcv.  iv.  8.   ven,  Holy,  holy,  holy  Lord  Goi  Almighty,  ivhich  was, 
and  is,  and  is  to  come.     And   though  there  is  a 
great  deal  of  pains  taken  to  fhew  us,  that  the  go- 
vernment over  the  earth  may  be  committed  to  one 
that  is  not  God  by  nature,  yet  this  expreflion.  The 
ivhole  earth  is  full  of  thy  glory,  carries  in  it  thofe 
ff.  viii.  I.    praifes  that  are  afcribed  to  the  Moft  High  :   0  Lord 
our  Lord,  how  excellent  is  thy  name  above  all  the' 
—  civ.  24.  earth  !  and  again,  The  earth  is  full  of  thy  riches. 

The  pofls  of  the  door  moved  at  the  voice  of  him 
that  cried,  and  the  houfe  was  filled  with  fmoke. 
This,  you  will  fay,  might  be  the  work  of  a  crea- 
ture :  an  Angel  was  able  to  do  fo  much  ;  but  how- 
ever, it  is  elfewhere  mentioned  as  an  inftance  of 
Adisiv.  24.  omnipotence  :  They  faid,  Lord,  thou  art  God,  who 
^9>  30-  fjqj}  made  heaven  and  earth,  and  the  fea,  and  all  that 
in  them  is  ;  grant  unto  thy  ferv ants,  that  with  all 
holdnefs  they  may  f peak  thy  word,  by  Jtretching  out 
thy  hand  to  heal,  that  figns  and  wofiders  may  be 
done  in  the  Tiame  of  thy  holy  child  Jefus.  No  doubt 
of  it,  they  here  apply  to  the  Father,  and  it  is  ob- 
ferved  as  a  thing  not  unworthy  of  him,  that  when 
they  had  prayed,  the  place  was JJjaken,  where  they 
were  ajfembled  together.  That  fmoke,  which  came 
into  Solomon's  temple,  is  called  the  glory  of  the 
Lord.  With  regard  to  which  it  is  faid,  that  he 
would  dwell  in  the  thick  darknefs  ;  fo  that  fuch  ex- 
preffions  as  thefe,  The'pojls  of  the  door  moved  at  the 

3  voice 


God  feen  of  Angels,  ^  '        345 

voice  of  him  thatfpake,  and  the  houfe  was  filled  with  serm^^j- 
fmoke,  are  brought  in  as  the  work  of  Omnipotence 
in  other  places  of  Scripture,  whatever  they  may  \)q 
allowed  to  fignify  here. 

We  can  eafily  imagine  how  the  admirers  of  the 
new  fcheme  would  underftand  what  happened ; 
but  let  us  enquire  what  Ifaiah  fays  of  it,  who  lived 
a  long  while  before  our  age  of  liberty  and  polite- 
nefs.     And  we  find,  in  the 

Firfl  place.  That  he  dare  not  ufe  the  name  of  a 
Redeemer,  and  the  myftery  of  falvation,  with  the 
freedom  that  is  now  contended  for,  but  rather  cries 
out,  PVo  is  me,  for  I  avi  imdone,  hecaiife  I  am  a  man 
of  unclean  lips.  Very  different  from  the  language 
of  thofe  who  fpeak  proud  things,  and  whofe  lips  are 
their  own.  It  is  a  fign  he  either  faw  too  much,  or 
they  fee  too  little  ;  which  flievvs  us,  by  the  way, 
that  the  more  we  know  of  Chrift  Jefus,  the  greater 
reverence  (hall  we  ufe  in  fpeaking  of  him.  If 
ever  the  light  of  the  glorious  Gofpel  breaks  out 
among  us,  the  particular  confeffion  of  that  day 
will  be  the  uncleannefs  of  our  lips.     However, 

iS'd'cow^/)',  He  gives  you  the  ground  of  this  lamen- 
tation :  Mine  eyes  have  feen  the  King,  the  Lord  of 
hojls.  If  the  word  King  may  fignify  an  office, 
yet  the  other  title,  the  Lord  of  hofts,  is  ufed  fo  of- 
ten, that  we  fhould  think  it  a  facred  name.  Well, 
One  of  the  Seraphims  flew  to  him,  and  laid  a  live 
coal  upon  his  mouth,  faying,  Thine  iniquity  is  taken 
away,  and  thy  fin  is  purged.  This  mufl:  be  by  a 
commiffion  from  Him,  with  whom  alone  is  forgive- 
nefs.  After  this,  he  heard  the  word  of  the  Lord, 
faying.  Whom  Jh  all  I  fend  ?  and  who  will  go  for  us  ? 
that  Lord  who  fat  upon  the  throne,  and  is  called 
by  the  Angels,  the  Lord  of  hofl:s.  And  he  faid. 
Go  and  tell  this  people ^  Hear  ye  indeed,  and  perceive 
not,  &c. 

Now  can  any  text  in  the  Bible  exprefs  more 
duty  and  attendance  than  the  Angels  here  are  faid 

to 


344  God  feen  of  Angels » 

SERM.  t4.  to  give  ?  and  yet  that  it  may  be  fecure  from  all 
plunder  of  modern  interpretations,  the  Evangelift 
has  quoted  thefe  very  words,  with  this  remark  up- 

john  xii.  on  them,  27?^  things  /aid  EfaiaSy  when  be  faw 
♦o.4»-  HIS  glory  and  /pake  of  him  ;  that  is  of  Chrift  Je- 
fus  :  For  the  ftory  is  this,  that  though  he  had  done 
Jo  many  miracles  before  them^  yet  they  believed  not  on 
HIM,  that  the  faying  of  Efaias  the  Prophet  might  be 
fulfilled^  faying.  Who  has  believed  our  report  ?  And 
again,  they  could  not  believe,  becaufe  Efaias  had  f aid. 
He  has  blinded  their  eyes,  &c.  Thefe  things  f aid 
Efaias,  when  he  faw  his  glory,  (i.  e.  in  the  year  that 
king  Uzziah  died),  and  fpake  of  him  :  The  very 
fame  God,  who  being  manifeft  in  the  flefli,  and 
dwelling  among  us,  though  he  was  in  the  worlds 
and  the  world  was  made  by  him,  yet  the  world  knew 
him  not. 

Thus  you  fee  this  was  a  doflrine  long  enough 
before  creeds  were  ever  thought  of;  and  if  we 
•would  build  upon  the  foundation  of  the  Apoftles 
and  Prophets,  it  muft  be  by  a  good  confeffwn  of 
what  they  have  told  us.  I  may  plead,  as  the  A- 
pollle  does  in  a  lower  cafe,  Say  1  thefe  things  as  a 
man,  or  faith  not  the  law  the  fame  alfo  P  As  the 
miniftry  we  have  received  is  concerning  Him  who 

J  John  V.    is  the  true  God,  and  eternal  life,  fo  having  obtained 

*°*        mercy  we  faint  not  under  all  reuroach  and  hard- 

fhip,  but   renoujice  the  hidden  things  of  dijhonefly, 

the  fculking  artifice  of  thofe  who  have  no  pleafure 

in  the  truth,  who  have  defigns  that  they  dare  not 

«Cor.iv.2,  own.     We  walk   not  in   craftinefs,   nor  handle  the 
^'  word  of  the  Lord  deceitfully,  but  by  a  manifeflation 

of  the  truth,  and  that  the  greatefl  truth  of  our  reli- 
gion, commend  ourfdves  to  every  man''s  confcience  in 
the  fight  of  God  ;  and  if  this  G  of  pel  is  hid,  it  is  hid 
to  them  that  are  loji. 

HI.  The  next  general  head  is  to  confider  it  as 
a  MYSTERY,  that  our  God  Ihould  be   feen  of    .n- 

gels ; 


Great  is  the  Mystery,  ^Jc,  345 

gels ;  and  though  this  is  objeded  againft  the  doc-  serm.  14. 
trine,  and  makes  people  look  on  it  as  fooIi/Jj/iefsy 
yet  that  need  be  no  iurprife  ;  lo  it  ever  Avas,  and 
fo  it  ever  will  be,  as  long  as  the  carnal  viind  is  en- 
mity againjl  God.  We  /peak  imfdwi  among  them  i  cor.  ij.  <?, 
that  are  perfect :  Howbett  not  the  wijaoni  of  this  7- 
wof  Id,  nor  of  the  princes  of  this  world,  that  cumc 
to  nought ;  hut  we  f peak  the  wifdoni  op  God  in  a  my- 
fiery,  even  ti.ie  hidden  isuifdom  which  God  has  ordain- 
ed before  the  world  unto  our  glory.  You  lee  of 
what  nature  our  dodliine  is,  and  how  clafhing  it 
muit  be  w^ith  the  pride  ot  human  reafon  ;  and 
therefore  when  perfons  are  fo  very  merry  upon  a 
Chriliian's  believing  what  he  does  not  underltand, 
and  reprefent  all  that  faith  as  irrational  and  en- 
thuliaitic,   one  would   ihmk  they  never  read  what 

the  Apoftle  faith,  That  the  natural  man  receives  not 14, 

the  things  of  the  Spirit  of  God,  but  they  are  foolifh- 
nefs  to  him ;  neither  can  he  know  theniy  becaufe  they 
are  fpiritually  difcerned. 

How  poorly  mud  my  text  look  in  the  Bible, 
■which  is  here  introduced  with  a  heavenly  pomp, 
Without  controverfyy  Great  is  the  Myjlery  of  Godli- 
nefs,  if  by  Alyjlery  we  are  to  unclerttand  lome- 
thing  that  is  not  wonderful,  and  by  a  Great  My- 
flery  what  is  no  more  than  a  rational  fyilein  !  and 
though  it  is  faid  to  be  myllenous  without  contro- 
verfy,  yet  it  fliail  be  a  controverfy,  whether  it  is 
any  myftery  at  all  ?  The  glorious  doclrines  that 
are  wrapt  up  in  this  account  liiall  be  denied,  be- 
caufe they  are  what  the  Scripture  tells  us  they 
fhould  be,  the  Great  Myiteries  of  Godlinefs.  Alas  I 
whither  are  wg,  running  !  Do  you  think  God  would 
deliver  himfelf  M'ith  all  this  preparation,  and  talk 
oi  Great  M\fie?'ies,  when  he  detigned  to  tell  us  no 
more  than  w^hat  we  might  have  had  without  any 
revelation  ? 

That   Chrift  was  manifeft  in  the  flelli!,   is  true:, 
for  he   was  made  of  a   woman  j  but  take  oft   hi=i 

Vol.  I.  X  X  Deity 


34^  Great  is  the  Mystery , 

s\LKM.  24.  Deity  from  the  report,  and  where  is  the  myftery  of 
it  ?  It  was  none  to  the  Jews  ;  w  hen  he  tells  them, 
Te  know  not  ivbence  I  am,  they  were  ready  to  an- 
fwer  him  in  the  negative.  His  father,  and  mother, 
and  brethren  we  know,  and  bow  faith  be  then,  I 
came  down  from  above  ?  People  may  wrangle  as 
long  as  they  will,  but  if  our  religion  is  both  defcri- 
bed  and  recommended  to  us  as  a  Great  Myftery,  the 
rayfterioulnels  of  any  one  doclrine  in  it  can  be  no 
objedion,  becaufe  it  agrees  to  what  is  faid  of  the 
whole.  Now  this  part  of  the  ftory,  that  he  was 
feen  of  Angels  is  wonderful,  in  that  they  admired 
a  Saviour  whom  they  did  not  need,  and  regarded 
him  in  a  nature  below  their  own. 

I.  This  was  a  Saviour  of  whom,  they  had  no 
need,  for  they  never  linned.  I  ule  thefe  words  in 
a  comparative  fenfe,  i.  e.  they  had  not  fuch  occa- 
lion  for  a  Redeemer  as  we  have  ;  for  it  is  fuppofed, 
and  that  with  a  great  deal  of  evidence,  that  they 
are  now  confirmed  by  him,  and  fixed  in  a  happi- 
nefs  of  which  there  will  be  no  fliadow  of  turning. 
Hence  they  are  called  by  one  of  our  names,  the 
ele'd  Angels,  as  choftn  of  God,  not  to  be  redeem- 
ed, but  only  to  be-  affured  of  what  they  have  al- 
ready. 

Now  is  it  not  a  wonder,  that  they  who  never 
knew  either  guilt  or  mifery,  any  otherwife  than 
by  looking  on,  fhould  fo  admire  a  dtfign  that  only 
comprehends  them  at  the  fecond-hand?  Religion 
and  the   great   intereft  of  Chriftianity   is  recom- 

Prov.  xxii.   mended  to  us,  by  fuch  arguments  as  thefe  :  I  have 
^°'         made  known  to  thee  excellent  things,  faith  Solomon, . 

Deut.  xxxii. ^-^^.,;  /,9  thee.    This  is  not  a  vain  thing,  faith  Mofes, 

riiii.  ii.  12.  hecaitfe  it  is  your  life  :  We  are  called  to  work  out 
our  own  falvation.  Eut  none  of  thefe  reafons  can 
have  an  influence  upon  the  Spirits  about  the  throne; 
they  being  made  with   a  purity,  always  kept  it ; 

Aasxiii.  and  yet  thefe  are  \\\\w<^%  x}i\2i\.  the  Angels  defire  to 
look  into.     Behold  ye  defpifirSy  and  wonder,  and' 

perijho 


.11. 


Got)  feen  of  Angeh,   '  347 

perijb.  How  will  you  efcape,  if  you  neglecl  this  serm  24. 
great  falvation  I  they  admire  the  way  of  happinefs 
that  was  contrived  for  your  nature,  and  yet  you 
refufe  it.  Will  not  all  the  wifdoni  of  that  upper 
world  be  diredled  againll  you?  Call  ?iow,  if  tbtre  jobv,  i. 
be  any  that  will  anfwer  tbte,  and  to  which  of  the 
faints  wilt  thou  turn  F 

1.  It  farther  enhances  this  wonder,  that  they 
ihouid  pay  fo  much  regard  to  one  who  came  down 
into  a  nature  beneath  their  own.  The  lin  of  the 
devils  v^T^i  pride,  which  fome  have  imagined,  (and 
they  can  do  no  more  than  imagine  itj,  fliewed  it- 
felf  by  refuting  offices  of  fervice  to  mankind.  Whe- 
ther it  is  fo  or  no,  the  Scripture  has  not  told  us  ; 
but  it  is  very  apparent,  the  eleft  Angels  are  filled 
with  no  fuch  temper.  They  have  loved  the  place 
of  our  dv*'elling,  for  they  fung  together  at  the  ma-  _  xxxviif, 
king  of  the  earth,  and  JJjouttd  for  joy  that  there  7- 
were  creatures  below  themfelves.  We  were  theii 
a  little  lower  than  the  Angels,  to  fiiew  us  that  it 
was  no  great  condefcenfion  for  them  to  have  com- 
munion with  a  nature  fo  vyell  made.  But  when 
■  it  is  faid  of  our  blelTed  Lord,  that  he  was  lower 
than  the  Angeh^  there  the  words  iignify  a  greater 
diftance  from  them. 

If  you  underftand  the  Ffalmift  of  Adam,  his 
inferiority  to  the  Angels  was  conliftent  with  im- 
mortality ;  but  Chrift  was  made  lower  than  they  Heb.  H.  9. 
for  the  fuffe ring  of  death.  The  diftance  between 
that  frail  and  troublefome  life  that  he  fubmitted  to, 
and  their  happinefs,  i-s  inconceiveable  by  us,  who 
know  fo  little  what  it  is  to  be  like  them.  Now 
if  they  regarded  our  nature  in  perfect: ion,  as  that 
which  was  not  much  beneath  them,  is  it  not  a  v/on- 
der  they  look  at  it  in  a  pei^fon  who  calls  himfelf  a  pf.  xxii.  6. 
worm  and  no  man  I  But  they  faw  in  him  fome- 
thing'  above  the  Angels,  as  well  as  beneath  them. 
They  knew  that  he  had  by  inheritance  a  more  ex- 
cellent ntime  than  they.     See  Him  therefore,  who 

had 


34^  ^^^  ^^yift^fy  c/  Godliness, 

SERM,  24.  hjitl  been  defpifed  and  rejedcd  of  men,  admired 
by  the  Angels  of  God.  He  whom  the  builders  re- 
fnfed,  the  wife  and  learned  men  had  fet  at  nought, 

Mat.  xxi.  as  ajlone  (ifftumhling,  and  a  roek  of  offence^ — He  is 
'^''  the  head  of  the  corner.  He  is  in  a  place  which 
the  Angels  give  way  to  let  him  take  ;  for  to  none 
of  them  has  be  put  in  fubjeclion  the  world  to  come. 
This  is  what  the  Scripture  has  delivered  to  us  as 
a  myftery,  both  in  the  Old  and  New  Tellamtnt. 
It  is  the  doing  of  the  Lord,  and  it  is  marvellous  in 
our  eyes. 


X;:  SERMON   XXV. 


I  HAVE  no  more  to  do  upon  this  branch  of  the 
Chriftian  Religion,  than  to  fliew  you  how  it  is 
a  Myftery  of  Godliness  ;  that,  like  all  the  reft,  it 
makes  us  better,  and  brings  forth  fruit  to  account. 
That  you  may  confider  this  in  a  diftindt  way.  I 
Ihall  lead  you  into  the  two  heads  of  pradical  holi- 
liefs,  our  duty  and  our  comfort ;  and  let  you  fee, 
that  each  of  thefe  receive  a  happy  influence  from 
what  is  faid  of  Chrift  Jefus  in  my  text,  that  he 
ivas  feen,  or  admired  and  adored,  of  Angels. 

I.  The  belief  of  this  gives  life  and  foul  to  our 
duty.  It  is  a  dodrine  according  to  gudlinefs,  be- 
caufe  from  hence  we  are  inftruded  in  our  worfhip 
and  reverence  to  a  Redeemer,  a  couragious  profef- 
iion  of  his  name,  a  dependence  upon  his  grace  as 
fufficient  for  us,  and  a  care  and  love  to  his  people. 
Thefe,  you  know,  are  fo  many  beauties  of  holinefs, 

by 


,  God  feen  of  Angeh,  .  349 

by  which  we  adorn  the  Go/pel  of  God  our  Saviour  ;  serm^. 
and  whatever  brings  us  into  fuch  a  pradtice,  muft 
do  a  friendly  part  to  our  religion.  It  is  thus  that 
WQjhew  jorth  the  praifes  of  Him  who  has  called  us 
out^of  darhiefj  into  a  marvellous  light.  You  will 
find  that  our  Lord's  being  feen  of  Angels,  is  a  fuit- 
able  and  powerful  argument,  as  will  appear  by  go- 
ing over  the  particulars. 

(;.)  We  are  called  to  the  worfhip  and  reverence 
of  Him   who   is   our  Redeemer.     All  believers,  iwiCor.  i.  2, 
every  place,  call  upon  the  name  of  the  Lord  Jefas. 
This  indeed  fuppofes  that  he  is  God,  othervvife  no 
fulnefs  from  a  creation,  no  acquired  glories  would 
make  him  equal  to  it ;  for  we  go  on  in  the  Jlrength  Pf.ixxi.  kj. 
vf  the  Lord-^   and  make  vicv.tion  of  his  righteoufnefs^ 
even  of  his  only.     David  had  none  in  heaven  but  //^^ —ixxiii.a- 
Mojl  High  God,  and  no  more  have  we.     He  alone     ^6, 27. 
was  to  be  the  Jtrength  of  his  heart,  and  his  portion 
forever;  and  all  that  went  a  whoring  from  hi??!, 
were  to  perljh.     Every  a6l  of  worfliip  that  is  not 
directed  to  the  Supreme  Being,   is  no  better  than 
adultery,  a  breach  of  our  faith,  and  a  provocation 
to   his  jealoufy.     It  is  a  principle  of  natural   reli- 
gion, that  none  but  God  is  to  be  worfliipped ;  and 
it   is  never  to  be  deflroyed  by  any  revelation,  un- 
lefs   we   fuppofe   that  God  gives  up  a  glory  by  the 
Gofpel,  which  he  always  kept  to  himfelf  under  the 
Law. 

I  have  fhewn  you  under  the  former  head,  that 
the.  Angels  pay  their  fulleft  and  molt  proper  devo- 
tion to  Him  who  is  the  King  of  Saints.  1  confider- 
ed  the  fcriptures  that  tell  us  fo,  without  any  force 
upon  the  words,  in  their  plain  and  eafy  fenfe.  I 
made  ufe  of  no  human  interpret?itions  to  give  them 
a  bias,  but  laid  them  before  you  without  any  arti- 
fice, comparing  fpiritual  things  with  fpiritual ;  and 
I  think,  that  from  this  it  a|v.)ears  in  its  native  evi- 
dence, that  all  the  Angels  of  God  do  worlhip  him ; 

Him 


350  'the  Myjiery  of  Go  DLii;  ESS  J 

SERM.  25.  Him  who  came  into  the  world,  and  is  gone  to  the 

^""^      '  Father. 

What  an  argument  is  this  for  us  to  come  utider 
the  law  to  Chrijl  I  Well  may  we  fay  of  Him  as  Pe- 

A«asx.3«'  ter  does  to  Cornelius,  He  is  Lord  of  all.  Not  mere- 
ly by  conftitution,  but  antecedent  to  his  appearing 
in  our  nature,  and  colleding  to  himfelf  fuch  a  ful- 

joh.xvii.  5.  nefs  of  merit.     He  had  a  glory  with  the  Father  be- 
fore the  world  was.    Though  the  Apoftle  takes  no- 

R^m.  ix.  5-  tice  that  he  came  of  the  Jews,  according  to  the  fiefhy 
yet  he  is  over  all,  God  hlejfedfor  ever^  Amen.  Cer- 
tainly he  does  not  fpeak  of  the  one  as  confequen- 
tial  upon  the  other  ;  that  becaufe  he  came  of  the 
Jews,  therefore  he  is  above  the  Angels ;  and  1  can- 
not imagine  why  fuch  a  title  does  not  carry  as 
much  in  it,  as  the  fame  words,  chap.  i.  25. ;  when 
fpeakinfc  of  the  Gentiles,  he  faith.  They  ferve  the 
creature  more  than  the  Creator y  ivho  is  blejjed  for 
ever.,  Amt^n,  He  fets  his  Amen  to  them  both.  That 
very  name  which  he  gives  the  Moll  High  God, 
and  by  which  he  is  diftinguiflied  from  all  the  idols 
in  the  creation,  is,  that  he  is  over  all ;  as  if  that 
was  the  greatefl:  he  could  fay  of  him  :  And  muft  it 
fignify  a  fupremacy  of  nature  in  one  place,  and 
only  an  eminent  exaltation  in  another?  Shall  the 
word^,  over  all.,  hie  [fed  for  ever,  be  the  title  both 
of  a  God  and  a  creature }  1  hefe  dallies  of  inter- 
pretation upon  the  fame  phrale  make  our  Apoftle 
guilty  of  what  he  abhors  and  condemns,  uttering 
ivords  not  eafy  to  be  underfloody  v*'hich  he  calls^^^j^- 
ing  to  the  air^  and  that  in  a  matttr  where  a  miftake 
is  moft  fatal. 

Here  you  fee  your  company,  who  they  are  that 
lead  on  the  worfhip  of  Mefjiah  the  Prince.  We 
may  call  upon  them   as  the   firft  rank  of  fervants, 

pf.ciii.  20,  Praife  him,  all  ye  Angels,  that  excel  in  flrength,  ye 
7nimfiers  of  his  that  do  his  pleafure  :  blefs  him  all  ye 

his  hofisy  and praife  this  Lord,  0  my  foul.     The 

Apoftle  fpeaks  of  the  devotion  that  Chrift  has  a- 

bovc. 


2Z. 


GoT>feen  of  Angds.  35* 

bove,  as  an  univerfal  thing,  that  it  runs  through  serm.  25. 
the  creation,  it  reaches  as  far  as  religion  itfelf  does; 
wherever  there  is  any  worfliip,  He  has  it.     //;  the  phii.  ii.  10, 
name  of  J  ejus  every  knee  JIj  all  bow^  of  things  in  hea-     ^^* 
'uen,  and  things  in  earthy  and  things  under  the  earth  ; 
and  every  tongue  Jhall  confefs  that  Jefus  is  Lord^  to 
the  glory  of  God  the  Father.     The  argument  iofes 
none  of  its  force  from  the  laft  expreffion  ;  for  it  is 
certain,  that  all  the  duty  we  pay  to  Chrid  is  to  the 
glory  of  God  the  Father.     When  the  Son  of  man  johnxhi, 
is  glorified^   God  is  glorified  in  him  ;  and  if  God  is     ^^>  ^^' 
glorified  in  him^  God  does  alfo  glorify  hi?n  in  him f elf. 
But  the  queflion  is,  whether  this  bowing  the  knee, 
and  confeffing  with  the  tongue,  does  not  go  as  far 
as  either  ours  or  the   angelic  nature  can  do  in  a 
way  of  homage. 

That  you  may  take  the  full  meaning  of  thefe 
words,  obferve  their  iituation  in  other  parts  of 
Scripture.  They  are  plainly  fetched  out  of  Ifa.  xlv. 
11,  23.  Look  unto  me,  and  be  ye  faved  all  the  ends 
of  the  earth.  Whether  this  is  the  Father,  or  the 
Son  that  calls,  the  argument  is  Hill  the  fame ;  be- 
eaufe  the  reafon  he  gives  for  the  dependence  of  the 
whole  world  is  this,  /  arn  the  Lord,  and  there  is 
none  elfe.  That  is  the  character  which  he  main- 
tains, and  will  not  part  with  :  I  have  fworn  by  my- 
felf  and  the  word  is  gone  out  of  my  mouth  in  righ- 
teoufnefs,  and  Jhall  not  return  :  that  unto  me  every 
knee  Jh  all  bow,  and  every  tongue  Jhall  fwear.  You 
fee  in  this  refolution,  he  declares  himfelf  to  be  God^ 
and  that  there  is  none  elfe  ;  and  fiiall  this  homage 
be  paid  to  another  which  he  demands  to  himielf 
as  the  only  GodP  Can  we  imagine,  after  fuch  a  de- 
claration of  his  being  alone  in  the  Deity,  that  he 
v.'ould  alienate  any  of  that  honour  which  he  fpeaks 
of  here  as  his  peculiar  ? 

Nay,  methinks  this  is  mentioned  as  belonging  to 
Chrifl  with  great  enlargements  ;  for  by  the  Pro- 
phet it  is  only  demanded  from  the  ends  of  the  earth, 

every 


2S^  ^'^^  MyJ-^y  of  Godliness, 

SERM.  25.  every  knee,  and  every  tongue  there  have  their  duty 
alloted  them  ;  but  here  we  read  of  things  in  hea- 
ven^  and  in  earth,  and  under  the  earth,  that  they 
are  all  bowing  and  praifing.  The  Apollle  in  his 
Epiftle  to  the  Romans,  makes  thefe  accounts  figni- 

io,'ii^'i%.  ^y  ^^^'  appearance  at  his  tribunal :  M'e  Jhalljtand 
before  the  judgmeiit-feat  of  Chrift,  For  it  is  writ- 
ten^ As  1  live,  faith  the  Lord,  every  knee fJj all  bovi> 
to  me,  and  every  tongue  Jfj all  confefs  to  God.  So  then, 
every  one  of  us  fhall  give  an  account  of  himfelf  to 
God.  Standing  before  the  judgment-feat  of  Chrilt, 
is  giving  an  account  of  ourl'elves  to  God,  and  the 
proof  we  have  of  it,  are  thofe  words  out  of  the  Old  * 
Teftament,  which  are  plainly  affirmed  of  a  Re- 
deemer in  the  New. 

3ee  therefore  how  you  ought  to  confider  your 
great  Saviour,  and  with  what  a  compafs  a  believer 

Pf.^cxlviii.   jj^^y  ^gj^jj  Q^jj.  j^jg  fummons.     Praife  him  from  the 

heavens,  praife  him  in  the  heights  ;  praife  him,  all  ye 

— viii.  I.  his  Angels,  praife  him,  all  ye  his  hojls.  0  Lord  our 
Lord,  how  excellent  is  thy  name  in  ail  the  earth  !  who 
hajt  fet  thy  glory  above  the  heavens !  What  a  pat- 
tern is  here  for  your  duty  ?  Well  may  they  that 
fiund  upon  a  fea  of  glafs,  and  have  got  the  vidtory 
over  the  bealt  and  his  name,  cry  out  as  they  do, 

Rev.  XV.  3,  Great  and  marvellous  are  thy  works,  Lord  God  AU 

^'  mighty ;  jufl  and  true  are  all  thy  ways,  thou  King  of 

Sai?its  !  who   would  not  fear  thee,  and  glorify  thy 

name?  Do  what  you  find  the  Angels  have  always 

Pf.  ciii.  20.  done  ;  Obey  his  commandments,  and  hearken  to  the 
voice  of  his  words  ;  bow  before  him  with  reverence 
and  a  godly  fear.  Give  glory  to  Him  who  is  worthy 
to  be  praifed ;  and  be  lure  to  come  into  the  great 

Rev.  V,  13.  concert.  Every  creature  that  is  in  heaven,  and  in 
the  earth,  and  under  the  earth,  and  fuch  as  arc  in 
the  fea,  arid  all  that  is  in  them,  heard  I,  faying,  Btef 
fing,  and  honour,  and  glory,  and  power  be  to  Him 
that  Jits  on  the  throne,  and  to  the  Lamb /or  ever  and 
ever. 

(2.)  Another 


God  feen  of  Angels,  ^iS'^ 

(2.)  Another  ad;  of  our  duty  is  a  couragious  pro-  serm  25. 
feffion  of  his  name.     It  is  not  enou.^h  that  witb^om.K.jo. 
the  heart  man  believes  unto  righteoitjhc/s,  but  confef- 
Jion  mujl  be  made  to  falvation :  'i  herefoie  i/" /Z/o« 
believe  in  thine  heart  the  Lord  Jefus^  and  confefs 
ivith  thy  mouth  that  God  raifed  himfrmu  the  dead, 
thou /halt  be  faved.    This  fuppofes  that  tlie  acknow- 
ledgment of  the   myftery  carries  m   it  a   dunger. 
We  are  told  of  times  when  people  would  not  endure  aTim.lv.  3. 
found'  doBrine ;  and  minifters   are   either  to   quit 
their  Gofpel  or  their  reputation.     If  they  will  not 
bring  down  revelation  to  mens  reafon,  and  the  rules 
of  life  to  their  lulls,  they  fhall  have  the  run  of  hell 
and  eartki  againft   them.     Briars  and  thorns  arc  Ezek.n.6. 
with  thejn,  and  they  dwell  among  fcorpions.    We  ar-e 
bid  not  to  be  dijmayed  at  their  looks.     None  of  us 
is  fufficient  for  thefe  things. 

The  Apoftle  thought  it  needful  to  exhort  Timo- 
thy in  an  evil  day,  Be  not  thou  ajhailied  of  the  tdjli-  2  Tim.  l  s- 
mony  of  the  Lord,  nor  of  me  his  prifcner,  but  be  thou 
partaker  of  the  affliBions  of  the  Go/pel,  according  to 
the  power  of  God  ;  and  in  the  fame  Epiftle  he  takes 
notice  of  the   different   carriage   he  had  met  with 
among  profelTors.      He  faith  of  Onefiphorus,  He 
fought  me  out  diligently,  and  was  not  afhamed  of  my 
chain.     But  every  one  had  not  that  integrity,   yir  ch.  iv.  kj. 
his  firfi  anfwer,  all  men  forfdok  him,  no  manjtood  by 
him  ;  and  as  he  begs  that  couragious  profelTor  might 
find  mercy  of  the  Lord  in  that  day,  fo  he  prays  God 
for  the  reft  of  them,   that   it   ?night  ?iot   be  laid  to  - 
their  charge. 

The  Scripture  has  exprefTed  a  great  deal  of  value 
for  what  we  do  in  teftimony  to  the  ways  and  caufe 
of  a  Redeemer  under  the  ftrife  of  tongues.  He 
fays  to  a  church  at  Pergamos,  Thou  heldejlfafl  my  Rev.  ii.  13. 
name,  and  hajl  not  denied  my  faith.  When  that 
name  was  going,  they  renewed  their  catch,  and 
1;ook  fafter  hold  of  it.  The  fame  is  obferved  of 
thofe  m  Philadelphia,  I  know  thy  workSy  I  have  fet  d'l.  ifi.  g, 
VoJL.  I.  y  y  before 


J54  ^^^  ^yfi^n  ^f  Godliness, 

SERM.  55.  hefore  thee  an  open  door^  and  no  ?nan  canjhut  it ;  for 

*        thou  hajl  a  little  Jlrength,  and  hajl  kept  my  word, 

and  hajl   not  denied  my  name  ;  and  he  bids  them 

Rev.iii.  II.  continue  fo,   Behold  I  come  quickly^  hold  that  jaji 
ivhich  thou  hajly  that  no  man  take  thy  crown. 

To  this  glorious  part  of  our  duty,  we  are  led  by 
the  confideration  of  what  the  Angels  do.  They 
were  not  afhamed  of  him  in  the  wildernefs  when 
he  hungred,  and  in  the  garden  when  he  fainted  ; 
they  made  no  fecret  of  his  perfedlions ;  they  come 
out  as,the  armies  of  heaven  againfl  the  dragon  and 
his  angels,  who  aflail  a  Redeemer's  throne.  See 
therefore  what  a  number  of  profeilbrs  you  have  to 
gr)  before  you.    Remember  the  terror  ot  that  ihreat- 

Lukeix.s<y.  ning,  Whoeier  Jhall  be  ajhamed  of  me^  and  of  my 
words,  in  this  adulterous  and  finful  generanon,  of 
him  alfo  Jhall  the  Son  of  man  be  ajhumed^  when  he 
comes  in  the  glory  of  his  Father  with  the  holy  An- 
gels. Obferve  here  the  nature  of  our  temptation  ; 
the  oppofition  we  receive  is  from  adulterers  and 
finnt-rs  ;  the  former  arc  in  jeft  with  all  religion,  and 
the  latter  are  in  earneft  againft  it ;  fo  that  from 
fuch  a  mijtture  you  may  exped  a  trial  of  cruel 
mocking s  ;  and  if  they  can  reach  to  it,  oj  fcourgings, 
and  bonds,  and  imprifonments. 

Carnal  fecurity  will  plead  with  a  great  deal  of 
reafon  againft  the  dangers  of  a  profeffion  then. 
*  What  lignifies  fpeaking  for  Chriit  in  a  lewd  and 
'  fcandalous  age  ?  I  fliall only  be  laughed  at.'  Well, 
but  if  God  has  placed  you  among  thefe  people,  he 
expeds  you  fnali  appear  for  him.  It  is  not  enough 
that  you  fay  I  love  a  Saviour,  1  am  not  weary  of 
him  ;  the  crime  here  mentioned,  is  being  ajhamed 
of  him.  Ftrhaps  you  will  i'iiy,  that  you  are  not, 
you  value  his  perfon,  and  ipeak  well  of  his  name. 
Well,  but  if  you  are  alhamed  of  his  words,  of  the 
revelation  that  he  has  given,  it  is  all  the  fame  thing. 
You  are  to  ilick  bv  his  dodrine  againft  all  the  fneer 
and  banter  of  ungodly  men  ^  and  if  you  do  not,  he 

will 


Gon/een  of  Angels i  355 

will  look  as  fhy  upon  you,  as  you  do  upon  him  ;  serm  25^ 
and  that  at  a  time  when  you  will  want  to  be  own- 
ed ;   he  will   be  ajhamcd  of  you  before  the  Angels ^ 
and  tell  them,  *  'I'here  Itands  a  fneaking  proteiior^ 

*  one  who  held  the  truth  in  unrighteournefs,  who 

*  was   more   tender  ot  his  own  name  ihan  he  was 

*  of  mine  ;  he   had  rather  my  glory  lliould  lufter 

*  a  robbery  than  his  own  reputation  a  blot.     De- 

*  IpiTe  him,  O  ye  Angels,  let  not  fuch  a  coward 

*  come  into  the  armies  ot   heaven  :  Let  the fearful^^^-'^^^''^' 

*  and  unbelieving^  and  abominable  and  murderers, 

*  and  all  liars,  have  their  part  in  the  lake  that  burns 

*  with   tire  and   brimilone.'     But  how  glorious  is 
the  reverfe  to  this  fentence,  Wbofoever  Jljall  confefs 
me  befo-e  men^  himfhall  the  Son  of  man  confefs  be- 
fore the  Angels  of  God.'  for   the  King   himfelf  to 

own  you  in  the  face  of  the  whole  Court,  to  tell 
the  furrounding  Angels,  *  There  is  one  who  forgot 
'  every  intereit  but  Mine,   and  every  friend  but 

*  Me  ;  receive   him   among  yourlelves,  he  as  u  ell 

*  as  you  has  kept  the  word  of  Gody  and  teJii?uofiy  of  i  Pet.  i.  7. 

*  Jefiis  r 

Thus  the  trial  of  your  faith  wWXht  found  unto 
praife  and  glory  at  the  appearing  of  Jefis  Chrifi, 
What  lignifies  bowing  to  the  humour  of  thofe  who 
dejpife  that  worthy  name  by  which  you  are  called  ?  Jam,  ji.  7. 
What  is  their*  favour  worth  ?   T\\\%  praife  of  men, 
that  you  love  more  than  the  praife  of  God,  is  no- 
thing but  a  little   putrified  breath  :  But  give  all 
things  the  reputation  they  will  have  at  laft,  and  it 
is  enough  if  the  zeal  that  is  now  condemned  comes 
then  to  be  admired.     With  me  it  is  a  very  f  nail  j  Gor.h', 
thing  that  I  fhould  be  fudged  of  vian''s  judgment ;     3.  s- 
iut  the  Lord  will  come,  and  bring  to  light  the  hid- 
den things  of  darknefs,  and  make  manifejl  the  coufi- 
fels  of  all  hearts,  and  then  JJjall  every  man  have 
praife  of  God.  *  Ma-  my  foul  be  under  thofe  powers 

*  of  a   world   to  come,  and  acl  in  the  whole  pro- 

*  fellion  of  a  Miniiter  and  a  Chrillian,  with  a  view 

*  to 


^^6  T'he  Myjlery  cf  Godliness, 

SERM.  25.  t  to  fuch  an  acknowledgment  before  the  Angels  of 
^        '  heaven.' 

(3.)  From  his  being  feen  of  Angels,  in  the  waj 
that  1  have  defcribed,  we  are  encouraged  in  our 
dependence  upon  his  grace,  as  that  which  is  fi/ffj- 

Rev.  V.  13.  cient  fvr  us.  They  admire  him  as  worthy  to  receive 
honour,  and  ghry,  andjirength,  and  Jalvation^  and 
power,  and  blejjlng ;  as  one-  who  by  the  blood  of 
his  crofs  has  reconciled  unto  himfelf  things  in  heaven^, 
and  things  on  earth,  and  therefore  here  is  enough 
for  our  confidence. 

To  this  purpofe,  I  wouldlead  your  thoughts  to' 
a  fcripture  that  has  really  fuffered  by  our  tranf- 
lation,  and  ought  to  have  the  fenfe  of  it  retrieved. 
It  is  Col.  i.  19.  He  fpeaks  there  of  Chrift  J'-fus,  as 
having  in  all  thi?igs  the  pre-eminence,  or  the  govern- 
ment among  all  perfons ;  and  then  faith^/br  it pka-* 
fed  the  Father,  that  in  himjhould  all fulnejs  dwelL 
Thus  we  read  it  in  our  Bible,  but  there  is  no  fuch 
word  as  Father  in  the  Greek.  "Otj  iv  avrZ  Iv^oxna-e 
TToiv  to  7rXr^wj!*«  K»romyicixi,  All  fulfiefs  pleafed  to  dwell 
in  him;  or,  it  pleafed  himfelf,  all  fulnefs  fhould ' 
-dwell  there.  For  we  find  the  following  verfes  re- 
turn the  leveral  adions  upon  himfelf,  though  our 
tranllation  having  made  a  miftake  in  one  claufe, 
carries  it  through  the  reft.  Kal  ^i'  aura  aVoxaraX- 
•  Xa^ai  roe,  'rrotvTX  ti{    ccvrev,  iipy,vo7roina'0ii  Sia  th  »»ju,«t(^   t» 

faufa  ccVTn'  tnt  t«  iir)  rij?  <yt)f,  uti  rot  lu  roTg  xpauoTi.    1  hat 

word  (t^»)i/o7roi?3(raf,  jnaking  peace,  may  be  affirmed  of 
Chrift,  of  whom  it  is  further  faid,  that  J»'  dviZ,  by 
himjelf,  he  reconciles  all  thi?igs,  'm  dvrov,  to  himfelf. 
Nay,  in  the  body  of  his  flejh  through  death,  he  is  to 
preftnt  you  holy  and  blamelefs,  and  unreproveahhf 
KXTiiiuTnoy  auTs,  in  his  own  fight. 

So  that,  though  the  do(ftrine  of  the  fame  perfon's 

both  making  and  receiving  fatisfadion  is  laughed  at, 

yet  it  is  tlie  plain  language  of  this  text,  as  well  as 

Eph.  V.  17.  feverai  others.    He  prefents  us  to  himfelf ;  he  keeps 

jnde  :4.     US  from  fuUing,  and  prefents  us  in  the  pre  fence  of  his 

own- 


Ooji  feen  of  Angels,  '357 

swn  glory  with  exceeding  Joy.  He  reconciles  things  serm.  25^ 
in  heaven  ;  if  you  undeiitand  that  of  the  Angels, 
it  lignifies  a  confirmation  in  the  original  happinefs 
of  their  nature  :  and  He  who  could  eftablifh  them 
cB.n  pardon  you.  If  there  is  grace  enough  to  keep 
the  Angels  from  falling,  as  feveral  thoufands  of 
their  partners  have  done,  certainly  there  is  fuffi- 
cient  to  keep  you  by  the  mighty  power  of  this  God 
through  faith  unto  falvation. 

(4.)  Here  is  an  argument  for  your  care  and  love 
to  the  people  of  a  Redeemer.  If  the  Angels  for 
his  fake  are  fent  forth  as  minijlring  fpirits  to  them, 
will  you  think  it  below  you  to  love  and  attend 
them  ?  Remember  they  are  heirs  of  falvation ^  the 
children  of  a  KJing,  Joint-heirs  with  Chrijl,  the  price 
of  blood,  the  candidates  for  glory.  The  Spirits 
that  ftand  round  the  throne  do  not  think  it  an/ 
reproach  to  come  down  among  them.  They  en-Ff.xx^dir,, 
camp  roiuid  about  them  that  fear  the  'Lord^  to  deliver  '^' 
them.  It  is  ftrange,  that  the  iieavenly  guards  fhould 
pitch  their  tents  upon  earth,  and  do  it,  not  where 
God's  people  lived  in  profperity,  but  they  go  to  the 
poor^  perfon,  and  into  the  darkeil  holes.  They 
are  employed  to  fliut  the  lion*s  mouth  in  a  den,  to 
fetch  an  Apoftle  out  of  a  dungeon^  to  take  up  a  beg- 
gar perhaps  from  a  rich  man's  gate.  The  laft 
news  we  heard  of  Lazarus,  was,  that  no  creature 
owned  him  befides  the  dogs  who  licked  his  fores  ; 
and  the  next  account  tells  us,  he  is  in  the  arms  of 
Angels  to  carry  up  his  foul. 

See  therefore  how  aukward  a  thing  that  loftineft 
>of  temper  is,  that  fome  people  love  to  be  diftin- 
guifhed  by.  They  never  learned  this  from  the 
Angels.  It  is  not  the  Court-air.  It  is  quite  out 
of  falli^on  in  heaven,  to  defpife  one  of  thefe  little 
GneSy  for  their  Angels  do  always  behold  the  face  of 
our  Father  which  is  in  heaven.  They  have  crea- 
tures to  take  care  of  them,  who  look  God  in  the 
face.     Let  thefe  noble  examples  teach  you,  as  the  C0i.iii.j3. 

eka 


,J55  '^h^  ^yfl^ry  <if  Godliness, 

SERM.  25.  gjg^  of  God,  to  put  on  howeh  of  mercy ,  humblenefs  of 
mind,  meeknefs,  long-fuffering,  forbearitig  one  u/io- 
ther,  and  forgiving  one  anotbtr.  Learn  thus  to  be 
generous,  to  be  pitiful  and  courttous,  going  about 
like  fo  many  Angels  upon  earth,  doing  good  to  all 
men,  efpecially  as  they  do,  to  the  houfthold  of  faith, 

1.  We  learn  from  our  Lord's  being  feen  of  An- 
gels what  will  be  matter  of  comfort  to  us,  under 
any  dangers  by  a  profelTion,  any  troubles  for  the 
iraperfecHiion  of  grace,  our  concern  in  a  dying  hour, 
snd  our  unbelief  about  a  refurreclion  and  a  future 
happinefs. 

(1.)  We  may  be  expofed  to  great  dangers  in  our 
profellion,  as  1  have  already  fuppofed.  It  is  your 
duty  to  ftand  fnfl  in  the  faith,  to  quit  your f elves  like 
men,  and  beflrong;  and  if  we  had  no  more  for  it, 
than  the  word  of  our  General  and  Captain  of  fal- 
yation,  Have  not  I  commanded  you?  it  is  enough  to 
a  good  foldier  of  Chrift.  But  he  has  not  left  him- 
felf  without  a  witnefs ;  we  have  arguments  of  ano- 
ther fort :  For  as  the  battle  is  the  Lord''s,  fo  in  a 
little  while  you  (hall  know  the  joys  of  thofe  that 
divide  the  fpoil.  This  flows  from  every  fountain  of 
dodlrine,  all  the  truths  of  religion  are  to  give  you 
a  hope  in  believing  ;  but  there  is  a  particular  force 
in  the  fubjedt  of  my  text. 

You  appear  for  Him  who  has  all  the  Angels  in 
heaven  to  appear  for  him.  You  do  not  fee  either 
him  or  them,  that  would  confound  your  zeal,  and 
prevent  your  faith  ;  but  they  are  about  you,  though 
invifible.  The  Prophet  Elilha  knew  this  :  when 
his  fervant  faw  the  chariots  and  borfes  invading 
2  Kings  vi.  ^.jjg  j,^fy^  j^g  ^ries  out,  Alas,  wy  ?nafler  !  howfiall 
we  do?  He  has  this  anfwer,  Fear  not,  for  they  that 
be  with  us,  are  more  than  they  that  be  izjith  thcTn. 
He  might  have  faid,  there  is  a  greater  force  with 
us,  if  he  had  fpoken  of  no  more  than  one  Angel ; 
but  he  really  inlifts  upon  a  greater  number,  as  ap- 
peared to  be  fa(fl ;  for  when  the  young  man's  eyes 

were 


God  feen  af  Angels*  ^^<^ 

were  opened,  hehohl  the  mountain  was  full  ofhorfes  s^^M.  as. 
and  chariot'  of  fire  about  Elijha.     Indeed  the  Apo- 
ftle  goes  upon  u  higher  argument  than  this,  Te  are  ijoh.iv.4. 
of  God,  little  children,  and  have  Gterconte  them,  be- 
caufe  greater  is  He  that  is  in  you,  than  he  that  is  in 
the   iturld.     And  fliall   they  who  profefs  under  fo 
gl  rious  a  Head,   and  are  joined  with  fo  noble  an 
am  y,  be  alhamed  of  ;Vhat  they  do  ?  No,  we  have 
a  High-priejl  over  the  houjt  of  G  d  ;  one  who  has  Heb.  x,  ^l^ 
tht  government  there,   for   he  is  a  Priefl  upon  his     22. 
throne.     From  this  the  Apoltle  makes  two  conclu- 
iions  :  firfl.  That  we  draw  nigh  with  a  true  heart  \ 
and,  fecondly.  That  we  hold  fajt  the  profeffon  of  our 
faith  without  wavering.     Ihe   one  of  thefe  is  as 
neceHary  as  the  other.     A  man  is  as  much  obliged 
to  keep  ftanding  in   the  field,  as  kneeling  to  the 
throne:  and  what   are  we  to  hold  fail?  not  only 
our  faith,  as  a  principle,  or  a  doctrine,  but  the  very 
proftffion  of  it,   axAjptj,   without  wavering,  without 
any   declenlion  or  turning  from  the  truth  as  it  is 
in  Jefus.     This  is  a  part  of  your  homage  to  that 
Hi^h-prieft  who  is  over  the  houfe  of  God. 

Remember,  therefore,  xi  you  contend  for  the  faith 
once  delivered  to  the  faints,,  you  have  a  good  caufe, 
a  glorious  Head,  and  a  vaft  alliance  :    And  though 
tht' re  are  many  who  turn  away  their  ears  from  the  jXim  iv. 
truth,   and  are  turned  unto  fables,  yet  watch  in  all    4>  $• 
things,  endure  afflittiuus.     For  there  is  a  crown  of 
righteoufnefs  laid  up  for  all  thofe  who  love  his  tip" 
pearing.     And   what  appearing   is  that,   but  of  a 
righteous  judge  ?    All  Scripture  agrees  in  this,  The  Pfai.  1. 6,^ 
heavens  declare  his  righteoufnefs ,  for  God  is  judge 
hivfelf     We  come  to  Jefus  the  Mediator  of  the 
new   covenant,  and  to  God  the  judge  of  all;  and 
therefore,  when  we  look  for  that  blejfed  hope,  it  is 
the  glorious  appearing  of  our  great  God  and  Saviour 
Jefus  Chrifl.     You  nlay  well  bear  a  teftimony  to 
the  charac'er  under  which  you  expedt  him.   Enoch,  jude  u, 
the  /event b  from  Adam^  prophefied,  faying ^  Behold    ^s.  »^' 

I  the 


3^0  ^he  Myjlery  o/" Godliness, 

SERM.  25.  f-j^g  Lord  comes  with  ten  thoujands  of  his  Saints^  to 
execute  judgmetit  upon  all,  and  to  convince  them  of 
their  ungodly  deeds,  and  hard  fpeeches  which  they 
have  Jpoken  againjl  him.  Theje  are  inurmurerSy 
complainers,  walking  after  their  own  lujls :  and 
their  mouth  /peaks  great  /welling  words,  having 
mens  per/ons  in  admiration  becau/e  0/  advantage. 

(2.)  We  are  fometimes  troubled  at  the  imper- 
fedtioil  of  our  graces,  and  the  darknefs  of  our  evi- 
dence ;  and  this  fits  heavier  upon  a  believer,  than 
all  the  noife  and  rattle  of  the  world  again  ft  him. 
He  does  not  complain  fo  much,  that  without  are 
fightings,  as  that  within  are  fears.  Now  the  doc- 
trine I  am  upon,  opens  a  door  0/ hope  in  this  valley 
of  Achor^  and  it  is  this,  that  though  Chrift  do  fuf- 
fer  your  graces  to  be  weak,  and  your  comforts  to 
be  interrupted,  yet  He  that  has  done  fo  much  for 
the  Angels  will  not  be  unmindful  oi  you. 

In  fome  fenfe  we  may  fuppofe  them  under  the 
fears  of  falling  away.  They  had  no  covenant  or- 
dered in  all  things  and  fure,  until  he  reconciled  to 
himfelf  what  is  now  in  heaven.  Now  there  is 
one  argument,  that  may  encourage  our  expedia- 
tion  of  fuch  a  favour  above  theirs.  We  may  fay, 
as  the  men  of  Ifrael  did  to  thofe  of  Judah,  V/e 
have  ten  parts  in  the  king,  he  is  nearer  of  kin  to  us  : 
ifeb.4i.  16.  He  is  rfl//j(fr  ours  than  theirs;  for  verily  he  took 
not  on  him  the  nature  of  Angels,  hut  the  feed  of  Ab- 
raham. And  therefore  if  he  has  done  fo  gene- 
roufly  by  a  nature  that  he  never  took  into  the 
relation,  what  may  not  we  hope  for  from  him  who 
took  part  of  our  flefh  and  blood  ?  Do  not  imagine 
that  He  who  ettablifhed  them  has  left  his  people 
here  below  unfettled  ;  no,  the  time  is  a  coming 
on,  when  your  graces  fhall  be  like  thofe  of  the  An- 
gels, entire  and  perfedl,  and  when  your  comforts 
(hall  alfo  equal  theirs,  both  in  their  fulnefs  and 
fecurity. 

3.  This 


GoT>/een  of  jlngels*         "  361 

(3.)  This  is  a  fupport  under  the  terrors  of  a  d)'iiig  serm.  ?j. 
hour.     The  behever  may  fay,  *  This  is  what  I  am 

*  not  ufed   to,   1   have  had   grace  to  hear  and  to 

*  pray  vVith,  but  never  to  die  with.     This   is  fol- 

*  lowing  my  God  i?!  a  way  that  is  not  fown,   and  a 

*  road  that   I   have   not   trod.     Now   my  feet  are 

*  coming  upon  the  dark   mountains.     I  am  to  hnd 

*  that  which  never  entered  into  my  experience  be- 

*  fore,  and  never  will  do  again.     I   have  often  re- 

*  lifted   Satan,   but  if  the   laft   battle  turns  on  his 

*  fide,  all  the  reft  will  prOve  in  vain.'  I  do  i.ot 
tell  you  fuch  a  cafe  ought  not  to  ftrike  you  with 
awe.  A  man  that  makes  a  jeft  of  death,  was  ne- 
ver in  earneft  for  heaven  :  Bitt  this  I  will  tell  you, 
from  Him  whofe  word  alone  you  are  to  take  in  it, 
that  He  whofe  you  are,  will  never  leave  yoii  noi 
forfake  you. 

Angels  have  been  youx  minijlring  Spirits  before, 
and  they  will  be  fo  at  laft.  You  have  found' their 
care  in  a  pinching  world,  you  ftiall  have  it  again. 
Satan  vi-ill  be  your  enemy  ;  it  is  the  concluding 
ftr'oke,  and  therefore  may  be  the  moft  awful.  But 
here  are  contending  Sj^ents  that  will  give  him 
battle,  and  ihcy  are  fent"  forth  to  minifter  unto 
them  who  fhall  be  the  heirs  of  falvation.  This 
they  have  done  all  along  ;  but  their  fervice  is  with 
a  particular  zeal,  when  thofe  ^^/rj- are  juft  g(ung 
to  take  poffeftion.  If  they  owned  you  in  a  diftant 
title,  in  a  claim  that  was  not  to  be  anfwercd  for 
feveral  years,  will  they  be  unconcerned  when  you 
get  out  of  minority,  and  have  bilt  a  few  moments 
between  you  and  the  full  inheritance? 

(^.)  This  deferves  to  be  your  comfort  under 
any  doubts  about  a  refurredion,  or  a  future  hap- 
pinefs.  He  who  is  the  refurredlion.  and  the  life, 
and  is  called  fo,  among  other  rcafons,  becaufe  it 
fhall  be  brought  about  by  the  power  of  his  voice, 
and  the  authority  of  his  command, — He  has  An- 
gels to  behold  him,  looking  at  his  face  to  ta^.e  his 

Vol,  I.  X  z  orders, 


[62 


The  Myjlery  o/Godliness,  'iSc, 


SERM.  15.  orders,  as  well  as  to  admire  his  glory.  Make  no 
'  objeiflions  about  the  manner  how  the  graves  are 
to  be  opened,  and  the  dull  awakened  into  a  fecond 
life  ;  how  fouls  who  have  lived  loofe  and  free  in 
heaven  (hall  come  down. again  into  their  old  habi- 
tations.. Theffi  are  myfteries,  and  would  be  no 
better  than  dreams,  if  we  had  not  the  word  of  a 
God  that  cannot  lie. 

But  the  difficulties  that  appear  in  fuch  things 
are  gone,  if  you  do  but  confider  that  Angels  are 
the  officers,  and  Chrift  the  guide  of  the  whole  con- 
cern. What  is  there  which  they  cannot  execute, 
when  He  thinks  fit  to  command  it  ?  He  is  revealed 

from  heaven  with  his  mighty  Angels.  And  from 
Hence,  you  may  alfo  conclude  the  happinefs  both  of 
foul  and  body.  He  is  now  /ten  of  A/igelSydud  he 
fhall  be  feen  of  you.     You   are   his   own,  the  ran- 

fomed  of  the  Lord,  which  they  never  were.  Though 
he  has  done  more  for  them  in  their  creation,  yet. 
his  love  and  pity  has  exceeded  towards  you  in  re- 
demption ;  and  therefore  it  is  no  wonder  if  with 
his  original  fervants  he  aKo  bring  in  his  purchafe 
and   his  chofen  ;  i'or  thf^y.   as  well  as  the  Angels,, 

Jhallfee  his  face^  and  hl'ifZme  Jfjall  be  in  their  for e.-^ 
heads. 


2  ThefT. 
9' 


Rev 
4- 


"W 


April  a6. 
1719. 


SERMON  XXVI. 

I  Tim.  iii.  16. 
— Preached  unto  the  Gentiles, 

IN  thefe  words  we  enter  upon  tht  fourth  branch 
of  this  Great  Myftery,  that  promotes  our  Godli- 
nefs,  and  fecures  our  falvation.     We  have  heard  of 

Chriii;, 


'Pp.eached  unto  tbe  Gentiles,  563 

Ghrift,  Jirji,    That  he  was  vianifejled ;  fecondly,  serm.  nS. 
1  hat  he  was  jiijlijied  ;  thirdly.  That  he  was  Jeen  ; 
and  now,  fourthly.  That  he  i'^  preached  of,     Thefe 
are  fo  many  way!>  of  fpreading  out  his  Name,  and 
ferving  the  mighty  purpose  of  redemption  that  he         ^ 
came  about.     His  mamfejlation  was  to  all  thole  in  "' 

Ju.iea,   who  faw   him,   and   heard   him:   he  ^'z;^r John xvnL 
fpake  openly  m  the  temple  and  fynagogues^  whither    *"* 
the  Jews  did  always  refort :  he  was   made  flefh, 
ajid  dwelt   among   us,   and  we  beheld  him.     His 
jvjtijication  is  more  inward,  and   refers  us  to  a   fe- 
cret  vvitnefs,   the   tettimony   that  is   delivered  and. 
imprefled  upon  the  fouls  of  his  people  ;  for  Chrift 
is  in  us  as  our  hope  of  glory.     He   was   manifelt  i«  Coi.  i.  17.  . 
the  fiejh,  by  appearing  in  the  reality  oi  our  iiaiure  ; 
but  he  is  juihfied  in  the  Spirit,  which  reaches  na 
farther   than  a   principle  of  religion   does  :    he  is 
glorified  in  his  Saints,    and  admired  in  them  that 
believe. 

But,   beiides  thefe  two,  H.Q  \%  feen  diX\6.  preached 
of.     Seen   no  longer  by  us  :  for  though  we  have 
known  Chrilt  after  the  flelh,  henceforth  we  know 
him  no  more.     The  heavens  have  received  him   till 
the   time  of  the   rellitution  of  all  things.     He  is 
one  whom  having  not  feen  we  love,  and  in  whom,  i  Pet.  i.  €. 
though  now  we  fee  him  not,  yet  beliemng  we  rejoice. 
He  dwells  in  the  light  which  none  can  approach  to,  iTim.  vi. 
whom  no  man  has  feen,  nor  can  fee.     But  yet  he  is     •^• 
feen   in  the  glory  of  his  Perfon,  the  fulnefs  of  his 
reward,  and   the  vaft  compafs  of  his  delign.     In 
all  thefe  he  hfeen  of  Angels,  the  things  relating  to 
Him  are  what  they  ciefire  to  look  into.     They  are  i  Pet.  i.  12. 
miniftring  Spirits  about  his  throne,   beholding  his 
face  in  righteoufnefs,  and  fatisfied  with  hislikenefs. 
We  at  prefent  are  that  part  of  the  family  that  can- 
not fee  him  :  We  walk  by  faith,  and  7iot  by  Jight.  zCor.  v.  y 
He  has  left  our  world,  and  keeps  in  his  hands  the  R-ev.  i.  it 
keys  of  the  invifihle Jlate  ;  and  therefore  in  this  ab- 
ience  of  his  Perfon,  and  the  jinpoliibility  of  ha- 
ving 


3^4  Preached  unto  the  Gentiles, 

^^^^!li^  ving  a  fall  vifion,  he  has  taken  another  way  to  be- 
gin, and  keep  up  his  acquaintance  with  us :  He  is 
preached  among  the  Gentiles. 

The  fuccefs  of  this  we  have  in  the  next  branch 
of  our  religion,  that  he  is  believed  on  in  the  zvorld. 
The  one  is  the  counterpart  to  the  other.  Preach- 
ing is  telling  mankind  what  he  is,  believing  is  ta- 
king in  the  report,  which  goes  a  great  deal  farther 
than  merely  giving  our  aflent  to  the  truth  of  it; 
for  it  moulds  and  forms   the  foul  to  what,  we  hear. 

iCor.  ill.  "Whilfl  we  look  at  his  glory,  we  are  changed  into 
the  fame  image.  Believing  is  feeling  as  well  as 
hearing.  And  this  is  f)  much  the  great  bufinefs 
of  religion,  that  you  find  the  holy  Spirit  has  given 
us  two  branches  of  the  myftery  upon  one  head  of 
honour  that  is  done  to  Chrift  in  the  world.  We 
have  the  means  of  bringing  it  about,  and  that  is 
preaching  him  to  the  Gentiles,  and  then  the  happy 
event  oi:  thefe  methods,  that  he  is  believed  on  a- 
mong  thofe  that  fear  him. 

I  am  now  calling  your  thoughts  to  the  former 
of  thefe  ;  which,  as  I  faid  before,  contains  the 
fourth  branch  of  the  Chriftian  religion  :  He  was 
preached  among  the  Gentiles.  1  mufl  obferve  to  you, 
as  1  have  done  all  along,  that  the  report  is  made 
in  the  form  of  a  hiftory  concerning  the  fame  Per- 
fon  who  had  been  mentioned  before  ;  fo  that  the 
■  method,  into  which  I  fliall  cafi:  my  delign  from 
this  part  of  the  verfe,  will  not  be  very  different 
from  that  I  have  taken  in  the  whole  fubjed. 

1.  To  give  you  fome  account  of  what  is  here 
affirmed,  that  he  was  preached  unto  the  Gentiles. 

2.  To  fhew  you,  that  this  belongs  to  him  as  ^ 
God  •,  He  of  whom  thefe  things  are  faid,  can  be 
no  other  than  the  Supreme  Being. 

3.  Thar  there  is  fomething  in  it  myflerious  and 
wonderful,  exceeding  the  compreheniion  of  human 
reafon. 

4.  That 


Preached  unto  the  Ctntilei',  365 

4.  That  th^  defign  of  this  do6trine,  and  the  vu"-  serm.  i&. 
tue  that   attends  it,   is  to  promote  godlinefs  in  all 
manner  of  converfation  :  it  is  an  opinion  that  brings 
forth  fruit  to  account, 

I.  I  am  to  explain  the  thing  itfelf  that  is  here 
faid  of  Chrift  Jefus,  tha,t  the  God  who  was  mani- 
feft  in  the  Fleili,  jullified  in  the  Spirit,  and  feen  of 
Angels,  is  now  preached  unto  the  Gentiles.  There 
are  two  particulars  under  this  head. 

I.  That  Chrift  '\% preached  ;  an4,. 

2,,   That  this  is  done  among  the  Gentiles. 

I.  What  is  the  import  of  the  exprellion,  that  he 
was  preached?    The  word  lignifiesthe  office  of  a 
herald,  or,   as  Tome  think,  of  an  ambaffador  ;  and 
it  comprehends   no  lefs  than  this,  that  He  employs 
people  to  make  him  known,  and  to  give  a  publica- 
tion  to  the   glorious   delign   that    he   came  upon. 
T^hus  it  is  written,  faith  he  to  his  difciples,  and  thus  Luke  x^^iv. 
it  behoved  Chrijl  to  fuffer,  and  to  rife  from  the  dead    ^g]  '^7» 
the  third  day  ;  and  that  repentance  and  remifjion  of 
Jinsjhould  he  preached  in  his  name  among  all  nations  : 
and  ye  are  witnejfes  of  thefe  things.     To   the   fame 
purpofe   they  fay.  We  are  witnejfes  of  thefe  things.  Ads  v.  32. 
and  fo   is  the  Holy  Ghofl.     Hejhewcd  himfelf  unto  —  x  41, 
'witnejfis,  who  did  eat  and  drink  with  him  after  he    ^^' 
rofe  from  the  dead,   and  commanded  them  to  preach 
unto  the  people,   and  to  teftijy,  it  is  He  who  is  or- 
dained of  God  to  be  the  judge  of  quick  and  dead. 
The  name  of  Preachers  th  it  he  has  given  to  thefe 
his  fervants,  leads  us  into  the  nature  of  their  duty, 
and  the  tendency  it  has  to  bring   on   the  happinefs 
of  the  world.     Their  preaching  takes  into  it  thefe 
following   particulars  :    declaring   him   to   be   the 
only  Mediator  between  God  and  man  ;  reprefent- 
ing  his  iufficieiicy  to  t.nfwer  all  the  danger  of  our 
fouls  ;  doing  this   in   the  plaineft   and  moil  open 
way  ;   Ihe^ving   his  willitignds  to   five  thofe  that 
are   loft;   pfrfui'ing    ijeople   to   co:ne   unto  hi^n  ; 
alTerting  his  right  over  the  whole  creation,  and  e-     ■ 

fpecially 


-565  Preached  unto  the  Gentiles. 


j> 


SERM.  a6.  fpecially  the  Church  ;  and  doing  all  this  with  an 
eye  to  that  ftate  where  his  glory  Ihall  be  ieen, 
and  ours  be  complete. 

Aftsxx.         This  is  preaching  ;  it  is  thus  we  fulfil  the  mini- 

**•        J^U  that  we  have  received,  and  tejlify  the  Go/pel  of 

the  grace  of  God.     He  that   puts  the  brethren  in 

iTjm.  iv.   mind  of  thefe  things,   is  a  good  minijler^  nourijhed 

<J.  -        up  in  the  words  of  found  doElrine.     Satan  would  di- 

red  our  thoughts  and  zeal  to  fomething  elle  ;  but 

ver.  IS,  j6.  the  Apoftlc  Ikith  to  Timothy,  Meditate  upm  thefe 
things f  give  thyfelf  wholly  to  them,  \\i  raTOK  !'<&♦,  be  in 
them,  live  there,  that  thy  profiting  may  appear  to  all. 
Take  heed  to  thyfelf,  and  to  thy  doctrine  ;  continue 
in  them^  ImfAivs  iv  avroK,  in  thofe  fundamental  truths 
which  make  up  that  dodrine  ;  for  in  doing  this 
thoujhalt  both  fave  thyfelf  and  them  that  hear  thee. 
(i.)  To  preach  Chrill,  is  to  declare  that  he  is 
the  only  Mediator  between  God  and  man  ;  and 
when  this  is  preached  among  the  Gentiles,  it  is  to 
turn  them  from  the  error  of  their  way,  and  the 
vile  abominations  they  were  got  into.  They  had 
a  multitude  of  deities,  and  as  great  a  number  of 

iCor.  viii.  JntercelTors :   There  be  that  are  called gods^  whether 

k.  3«  in  heaven  or  in  earthy  as  there  be  gods  many^  and 

lords  many  ;  but  Chrillianity  was  to  itrike  them  off 
from  all  this  dangerous  impertinence  in  the  great- 
eft  concern  of  their  lives,  and  to  tell  them,  that  to 
us  there  is  but  one  God  the  Father^  of  whom  are  all 
things,  and  we  in  him  ;  and  one  Lord  Jefus  Chrifly 
by  whom  are  all  things^  and  we  by  him.  Thefe  are 
the  main  principles  of  our  religion,   that  there  is 

I  Tim.  ii.    but  One  Gody  and  one  Mediator  between  God  and 

5'  ^'  7-    many  the  man  Chrifl  Jefus y  who  gave  himfelf  a  ran- 

fomfor  ally  to  be  teflijied  in  due  time  ;  whereof  faith 

he,  /  am  ordained  a  Preachery  and  an  ApofllCy  a 

Teacher  of  the  Gentiles  in  faith  and  verity. 

This  is  that  dodlrine  which  he  fent  his  fervants 

Aftsiv.  12.  round  about  the  world  with.  That  there  is  falvation 

*  in 


.  I 


Preached  unto  the  Gentiles*     ^  367 

in  no  other ^  no?:  any  other  name  given  under  heaven  serm.  as, 
among  men  by  which  we  can  be  faved.  It  is  what 
he  prefltd  upori  the  Jews  in  his  own  minillry  :  ^//Johnx-^- 
that  came  before  me  are  thieves  and  robbers,  hut  the 
Jbeep  did  not  hear  them  :  and  again,  If  ye  believe 
not  ihat  I  am  He,  yejhalldie  in  your  fins,  John  the 
Baptift  had  before  this  been  like  the  voice  of  one 
crying  in  the  wildernefs,  trepare  ye  the  way  of  the 
Lord,  and  make  his  paths  Jlraight :  One  comes  after 
me,  who  is  before  me.  He  whom  God  has  fent, 
f peaks  the  words  of  Gad,  for  Cod  gives  not  the  Spi- 
rit by  meafure  to  him  :  what  he  has  feen  and  heardy iJu 

that  he  tejlifies,  atid  no  man  receives  bis  teflimony  :     3^'  ^^ 
he  that  has  received  his  teflimony,  has  fet  to  his  feal 
that  God  is  true. 

It  is  a  going  off  from  the  fimplicity  of  the  Chri- 
flian  religion,  and  indeed  the  whole  defign  upon 
which  we  have  it,  for  us  to  talk  of  any  other  Me- 
diator belides  Him,  who  was  in  all  points  tempted 
as  we  are.  He  keeps  the  work  entirely  in  his  own 
hands,  and  will  have  it  faid  of  none   but   himfelf, 

that  he  is  the  way,,  the  truth  and  the  life,   and  that xlv.  tf. 

none  comes  to  the  father  but  by  him.  And  there- 
fore, it  is  part  of  our  minillry  to  fliew,  that  this  is 
He  of  whom  Mofes  in  the  law,  and  the  Prophets  did 
*wriie.  He  that  in  the  fulnefs.  of  time  was  made 
of  a  woman,  is  ihdii  feed  of  the  woman  who  fliould 
break  the  ferpent's  htsid,  IVbo  was  verily  fore-or- ^^^^^-'^-'i'^^ 
dained  before  the  foundation  of  the  world,  but  was 
manifefl  in  thefe  lafl  times  for  you.  It  was  of  him 
whom  we  now  preach,  that  God  fpake  to  the  Pa- 
triarchs ;  for  the  Scripture forefeeing  that  God  would  Gal.  iii.  8. 
juflify  the  heathen  through  faith,  preached  before  the 
Gojpel  unto  Abraham,  faying,  In  thy  feed  /hall  all 
the  nations  of  the  earth  be  blejfed.  It  is  he  of  whom 
David  fpeaks  •,  for  /j^  being  a  Frophet  knew  that  het%\\.ys,. 
God  would  cf  his  loiiis  raife  up  Chrifl  to  fit  on  bis 
throne.  He  is  the  root  that  fliould  come  forth  out 
of  the  ftem  of  Jefle,  and  the  branch  that  fliould 

gjow 


^68  t^RE ACHED  unto  the  Gentiles. 

SERM.  z6.  grow  out  of  his  roots,  the  bright  and  imrning  Jlar, 
the  root  and  offspring  of  David.  In  a  word,  it  is  he 
who  was  promiled  of  God  to  the  faihers  ;  he  that 
fhould  come,   neither  look  we  for  another.     And 

Rom.  i.  3,    from   this  we   are  never  to  depart,   htm^  fervants 

♦•  to  God  in  the  Gofpel  of  his  Son^   who  was  made  of 

the  feed  of  David  according  to  the  flejl.i^  and  declared 

to  he  the  Son  of  God  with  power  by  the  Spirit  of  ho- 

Vmefs  in  the  refurre5iion  from  the  dead.  . 

(2.)  When  we  preach  Ghrill,  we  reprefent  him 
as  fuliicient  to  anlwer  all  the  danger  that  our  fouls 
are  in.  The  poor  heathen  had  a  wild  way  of  ex- 
plaining the  fall  of  man,  and  the  redemption  that 
God  is  carrying  on,  and  yet  they  had  fome  con- 
lufed  apprehenfions  about  it.  They  faw  that  he 
who  made  them  was  angry  with  them  ;  they  felt 
a  depravity  in  their  manners ;  they  ftrove  to  pro- 
cure the  Divine  favour  by  facrifice  and  otieriiig  ; 
and  the  more  devout  any  people  were,  the  greater 
cxpence  did  they  run  into  ;  fo  that  the  docStrineof 
original  iin,  and  a  farisfadtion  to  the  juftice  of  God, 
feems  to  have  made  fome  general  iiupreiiions  upon 
our  whole  nature.  They  knew  fo  much,  that  we 
had  undone  ouifelves,  and  that  it  was  not  in  our 
own  power  to  become  happy  again. 

Now,  we  muft  tell  the  heathen,  and  all  man- 
kind, that  every  contrivance  to  fet  ourfelves  aright 
with  God,  fell  iliort  of  the  defign.     We  have   no- 

Mic.  vl.  5,  thing  wherewith  to  come  before  the  Lord,  and  bow 
T'  ourfetves  to  the  Mojt  High  God  ;  thoufands  of  rams ^ 

and  ten  thonfand  rivers  of  oil  was  a  great  deal  for 
us  to  give,  but  too  little  for  him  to  take.  Giving 
thefirji-born  for  our  tranfgt  efjton,  the  fruit  of  the 
body  for  the  Jin  of  the  foul,  was  the  highell;  adl  of 
felf-denial  ;  but  it  could  be  no  better  ttian  atoning 
for  one  iin  by  another,  for  a  lefs  by  a  greater. 
Chriftianity  is  to  tell  the  world,  that  all  this  will 
not  do,  that  fuch  a  profulion  of  trealure  and  blood 
may  be   fpared  for  two  reafons.     rirjt,    Becaufe 

thej 


Preached  unto  the  Gentiles^  369 

they  are  not  fufficient  to  anfvver  the  ends ;  and,  skrm.  26* 
Jecondljj  Becaufe  there  is  fomethingelfe  to  prevent 
them.     Chrift  has,   by  one  offering,   for  ever  per- 
fected  them  that   are   fancftified.     The  devotions 
under  the  law  were  to  be  repeated  yearly,  monthly, 
and  daily  ;  but  as  they  had  no  more  than   a  typi- 
cal  virtue,  fo   the  fubtlance  they  refer   to   being 
come,   there  is  an  end  of  them  :   Through  this  man  Atjrsxm, 
is  preached  the  forgivenefs  of  fins,  and  by  him  all     ^^'  •^^' 
that  believe  are  juftifiedfrom  all  things  ;  from  which 
they  could  not  bejujTified  by  the  law  of  Mofes. 

We   are   to   tell  mankind,  that  here  is  One  able  Heb.  vii, 
to  five  to  the  uttermojl  all  tlmt  come  unto  God  by    '^^' 
him,  feeing  he  ever  lives   to  make  inter ceffion  for 
them:  that   there   needs  no  more  facrifice  by  way 

of  atonement.     He  appeared  once  in  ihi'end  of  the '^^-  *^' 

•world,  to  put  away  Jin  by  the  offering  of  himjelf. 
He  is  a  High  Prieft  of  good  things  to  come ;  and 
not  by  the  blood  of  bulls  and  goats,  which  being 
imperfect,  mud  be  renewed,  but  by  his  own  blood 
he  entered  into  the  holiefl  of  all,  having  obtained 
eternal  redemption  for  us. 

And  as  he  has  carried  along  with  him  a  merit 
that  will  be  the  foundation  of  perpetual  claims,  fo 
he  has  the  fulnefsof  the  Godhead  dwelling  in  him 
bodily.     He   wants  for  no  grace   to   make  you  a. 
willing  people,  no  more  than  for  a  righteoufnefs  to 
make  you  ?i  pardoned  people  :  Tou  are  complete  in  Coi.  ii.  le. 
Him  who  is  the  head  of  all  principality  and  power. 
He  can  begin  his  work  upon  the  molt  unlikely  per- 
fons,  he  can  carry  it  on  through  the  greateft  dan- 
gers ;    for   we  are  preferved  in  Chrijl  Jefus,  and  J^J^e  i. 
called.     This  is  the  good  news  that  we   bring  to  a 
defolate  world  which  lies  in  wickednefs,   uVo  t»  tto-  i  John  v. 
\)ii^,   under  the  power  of  the  wicked  one, — to  tell     ^^* 
them   that    they  may  be   faved,   that  God  has  laid 
help  on  Him   that  ,is  mighty  ;  an  interpreter,  one 
among  a  thoufand.     He  is  gracious  to  them,  having 
found  out  a  runfom,  and  fo  they  are  delivered  from 
Vol.  I,'  3  A  going 


370  Preached  unto  the  Gentiles, 

SERM.  26.  going  down   to  the  pit.     We  tell  the  Jews,  that 

Rom.  viii.   what  the  law  could  not  do,   in  that  it  was  weak 
4.  through  thefle/h,   is  now  brought  about  in  a  better 

and  an  eafier  way.  God  has  ftnt  forth  his  Son  in 
the  Ukenefs  of  Jinfulfiejhy  and  by  making  him  a  fa- 
crifice  for  Jin^  has  condemned  it  in  the  fiejh,  that  the 
righteoufnefs  of  the  law  may  be  fulfilled  in  them  that 
walk  not  after  the  Jle/h,  hut  after  the  Spirit. 

(3.)  Preaching  Chrifl  is  telling  thele  things  in 
the  plaineft  and  moft  open  way  we  can.  The  mi- 
niftry  of  John  the  Baptifl  is  called  (pmvri  Cowtoj  ly  tw 
lp'/w.a),  the  voice  of  one  crying  or  fh outing  in  the 
wildernefs.  It  is  the  publication  that  he  gives  to 
the  world,   as  it  vvas  foretold  in  the  very  prophecy 

lfa.xl.6.  9.  that  refers  to  John  ;  The  'voice  f aid.  Cry  :  0  Zion, 
that  bringefl  good  tidings,  get  thee  up  into  the  high 
mountain,  from  whence  they  may  fpread  out  the 
report ;  0  Jerufalem,  that  bringefl  good  tidings,  lift 
up  thy  voice  with  Jlrength  ;  Uft  it  up,  be  not  afraid  ; 
fay  to  the  cities  of  Judah,  Behold  youk  God. 

The  doctrine  we  are  charged  with  in  particular, 
is  the  Deity  of  our  Saviour.  All  the  defcriptions 
that  we  have  of  the  minifterial  work,  reprefent  it 
as  contrived  on  purpofe  to  tell  the  news  abroad  : 

- — Hi.  7,  How  beautiful  upon  the  mountains  are  the  feet  of 
*'  *°'  him  that  brings  good  tidings,  that  publifhes  peace  ; 
that  brings  good  tidings  of  good,  that  pub  liJJjes  faU 
vation  ;  that  faith  unto  Zion,  Thy  God  reigneih ! 
Thy  watchmen  /hall  hft  up  the  voice  ;  with  the  voice 
together fljall  they  fing;  for  they  Jhall  fee  eye  to  eye^ 
when  the  Lord  brings  again  Zion,  The  Lord  has 
made  bare  his  holy  arm  in  the  eyes  of  all  the  nations, 
and  all  the  ends  of  the  earth  Jhall  fee  the  falvation 
of  our  God.  Therefore  for  us  to  be  either  afraid 
or  unwilling  to  teftify  of  Him  whom  we  are  fent 
cut  to  proclaim,  is  not  making  full  proof  of  our 
ininiftry  ;  it   is  actually  undoing  what  we  are  fet 

1'  Cor.  ix.    apart  for.     For  a  necejjity  is  laid  upon  us.;  yea,  woe 
^^-        unto  uSf  if  we  preach  not  the  Gofpel  I  We  have  in 

Chrift 


Preached  unto  the  Gentiles,-  371 

Chrift  Jefus  the  great  example,  as  well  as  the  glo-  se^^  ^'^• 
rious  objedl  of  our  miniftry :  I  have  preached  righte-  pTTl  9, 
oufnefs,   faith   he,   in  the  great  congregation :  /o,  I    i^- 
have  not  refrained  my  lips^  0  Lord,  thou  knowejl  : 
I  have  not  hid  thy  righieoufnefs  within  my  hearty  I  " 
have  declared  thy  fait hfulnefs  and  thy  fahation  ;  I 
have  not  concealed  thy  loving-kindnefs y  and  thy  truth, 
from  the  great  congregation, 

Minifters  are  fetfor  the  defence  of  the  Gofpel  as 
well  as  morality.  As  they  muft  blow  the  trumpet 
to  warn  linners,  and  bid  them  turn  from  the  evil 
of  their  ways,  left  that  blood  be  required  at  their 
hands ;  fo  when  the  time  comes  that  people  will 
not  endure  found  doSirine,  they  are  to  watch  in  ail^'^'^"*-  J^* 
things,  to  endure  affliBions,  to  do  the  work  of  Evan-  ^'  ^' 
gelijls,  and  make  full  proof  of  their  minijlry.  There 
^is  fuch  a  thing  as  betraying  the  faith  that  was  once 
delivered  to  the  faints  ;  and  if  this  is  the  crime  of 
thofe  who  are  charged  to  hold  f aft  the  faithful  word , 
what  can  they  exped  when  the  chief  Shepherd 
lliall  appear  ? 

It  is  an  argument,  and  a  very  powerful  one  to 
flelh  and  blood,   that  the  dodrines  of  the  Gofpel 
being  run  down  as  nonfenfe,  cannot  be  maintained 
without  danger  ;  but  a  minifter,  who   has   any  ufe 
of  that  faith  that  he  talks,  of,   who  makes  that 
world  the  place  of  his  converfation,  which  is  the 
fubjedt  of  his  report,  will  have  an  anfwer  to  every 
objection  that  rifes  from  below  :   Bonds  and  afflic-  A.a.s  xx. 
tions,  faith  the   Apoftle,   do  in  every  city  abide  me,     *3. 24- 
but  none  of  thefe  things  move  me,  neither  count  I  my 
Ufe  dear  to  rayfeJf  fo  that  I  may  finifh  my  courfe 
with  joy,  and  fulfil  the  miniftry  that  I  have  received, 
and  tejlify  the  Gofpel  of  the  grace  of  God.     He 
charges  the  Colollians  to  fay  to  Archippus,  Take  Co\, iv.i']. 
heed  to  the  minijlry  which  thou  hajl  received  of  the 
Lord,  that  thou  fulfil  it ;  and  is  that  by  being  lilent 
in  the  caufe,  and  unconcerned  what  becomes  of 
the  truth  as  it  is  in  Jefus  ?  No,  it  is  our  bufinefs  to 

make 


j73  Preached  ujito  the  Ge7itiles. 

Si^RM.  ^6  rnake  all  men  fee  what  is  the  fellowfiip  of  the  my' 
Eph?iii.  ^.ft^fy  that  from  the  beginning  of  tue  woild  hai  been 
hid  in  God 

We  are  fo  far  from'  being  afhamed  to  t  of 
myfteries,  though  we  are  laughed  at  for  it,  that  we 
muft  tell  them  our  miniftry  confifts  of  thefe,  and 
we  endeavour  to  make  them  fee  them,  and  what 
fellowlhip  there  is  in  .them  ;  that  there  is  fonie- 
thing  communicated  ^jfuch  doctrines,  and  derived 
from  them.  Though  they  are  above  the  compre- 
henfion  of  reafon,  yet  they  are  prepared  to  nouriQi 
and  feed  the  foul.  Whether  people  will  hear,  or 
whether  they  will  forbear,  we  muft  let  them  know, 
that  Chriftianity  is  a  great  deal  more  than  the  bed 
inftrucftions  for  duty,  and  leffons  for  pradice.  There 
is  an  unintelligible  part  in  it,  what  the  Apoftle 
here  calls  a  myjUry^  that  from  the  begmning  was 
hid  wi:h  Chrift  in  God. 

It  is  no  argument  for  us  to  be  filent  upon  thefe 
heads,  becaule  the  world  will  not  endure  found  doc- 
trine.    When  a  truth  is  run  down,   it  is  a  time  for 
you  to  bold  f aft  the  prof ejfion  of  your  faith   without 
ijohniv.    wavering.     You   muft   not  believe  every  fpir it,  but 
^'  try  the  fpirits  whether  they  are  of  God,  becaufe  many 

falfe  prophets  are  gone  out  into  the  world.  The  A- 
poftie  Paul  had  as  much  prudence  as  any  man,  and 
yet  you  find  how  he  condudls  himfelf  in  his  mi- 
niftry. When  he  is  called  to  preach  before  Felix, 
the  pride  and  injuftice  of  that  perfon  direct  him  to 
fpeak  of  righteoufnefs,  temperance,  and  a  judg- 
ment to  come.  When  he  came  to  Athens,  he 
ftruck  at  their  darling  pradice  ;  for  in  all  things 
A<$isxvii.  they  were  ^£/(5/;//>^;^z7/oz/j-,  and  >tells  them,  l^he  God 
^'  whom  ye  ignorantly  worjlnp,,  him  dtclure  I  unto  you^ 
for  we  ought  not  to  think  the  Godhead  is  like  to  fi- 
ver and  gold :  he  dwells  not,  in  temples  made  with 
hands.  And  even  among  them  he  preaches  Chrijl 
Jefus,  and  the  refurreclion  from  the  dead,  though 
ihey  had  called  him  a  babbler,  and  a  fetter  forth  of 

Jh-ange 


2  1,  2.' 

24- 


Preached  unto  the  Gentiles.  373 

Jlrange  gods.     And  when  he  comes  upon  this  fub-  serm.  ^6. 
jed:  again,   as  he  fpeaks  of  the  refurreclio?i,  fome 
mocked,  and  others  /aid.  We  will  hear  thee  again  of 
this  matter.     When  he   preached  to  the  Jews,  he 
knew  no  dodrine  would  be  lb  grating  to  them  as 
Jefus  Chrijt,  and  him  crucified.      This    was   their 
Jione  of  fiumhling,   the  thing  they  could   not  get 
over,  and  yet  thus  he  employed  his  miniftry  among 
them.    When  he  went  to  ThefTalonica,  as  his  man- 
ner was,   he  goes  into  the  fynagogue,  opening  and  Aasxvii. 
alleging,   that  Chrijl  imifl  needs  have  fuffered,  and     ^' 
that   this  Jefus  whom  I  preach  unto  you  is  Chrijl. 
Thus  he  did   to  the  Jews  at  Rome  ;   though  they 
contradifled  and  h!a/phe7?ied  the  things  that  hefpake, 
yet  he  held  on.     No  reputation  of  his  own  was  of 
any  value  with   him  ;  he  threw  all  that  into  the 
future  glory. 

It  is  a  poor  reafon  for  minillers  to  conceal  their 
faith,  becaufe  others  will  not  hear  it.  We  read  of 
quite  another  condud  :  Certain  falfe  brethren  were  Gai.ii.  4, 
unawares  brought  in,  who  caiJie  in  primly  to  fpy  ^* 
out  the  liberty  that  we  have  in  Chrijl  Jefus ^  that 
they  might  bring  us  into  bondage  ;  to  who?n  we  gave 
place  by  fubjeclion,  no  not  for  an  hour,  that  the  truth 
of  the  Gofpel  might  continue  with  you.  You  fee  it 
was  this  that  he  had  moll  at  heart ;  and  there  is 
no  fulfilling  of  our  miniftry,  without  a  faithfulnefs 
to  it.  He  could  not  have  bid  the  elders  of  Ephe- 
fus  farewell  with  that  confidence,  if  he  had  not 
borne  his  teftimony  againft  all  oppofition :  for, 
after  the  manner  of  men,  he  fought  with  beajis  at 
Ephefus.  But  he  could  fay  at  parting,  I  take  you  Aflsxx. 
to  record  this  day,  that  I  am  pure  from  the  blood  of  *^'  *?• 
all  men.  Why  I  for  I  have  not  Jhunned  to  declare 
unto  you  all  the  counfel  of  God.  He  did  not  Ihun 
to  declare  any  part  of  it.  The  counfel  of  God 
certainly  takes  in  the  myfteries  of  religion,  and  in 
particular  the  glory  of  Chrift,  whole  names  are 
Wonderful,  Counjellor.     Had  he  Ihunned  to  declare 

this, 


374  Preached  unto  the  Gentiles, 

&&RM.  :i6.  this,  he  had  been  guilty,  polluted  with  the  blood 
*  of  men.  But  upon  the  opening  of  his  miniftry 
about  thefe  things^  he  calls  them  to  record,  that  he 
was  pure  :  that  whatever  blot  he  went  away  with, 
there  could  be  none  upon  the  account  of  any  un- 
faithfulnefs  in  his  work.  He  might  have  a  great 
deal  of  the  reproach  of  men,  but  none  of  their 
blood  fluck  to  him  ;  that  fell  all  upon  their  own 
heads :   '  There  is  nothing  that  I  can  have   more 

*  dread  of  in  my  minittry,  than  that  I  (hould  have 

*  laid  too  little  of  Chrirt,  and  not  have  been  zeal- 

*  ous  enough  for  the  glory  of  his  name.*  Happy 
are  they  who  are  witnelles  for  him,  and  neither 
aii»amed  of  his  perfon  nor  his  words  before  an  a- 
dulterous  and  finful  generation.  They  fhall  find 
that  he  will  be  "a.  faithful  and  true  witnefs  to  them. 

Vi-i-t  rxiv,  lYho  is  that  faithful  and  wife  fcrvant^  whorn  his 
'j^j.'^  '  Lord  has  made  ruler  over  his  houfehold,  to  give  them 
their  meat  in  due  feafon  f  Blejfed  is  tbut  fervant 
whom  his  Lord  when  he  comes  Jhall  find  fo  doing  : 
verily  I  fay  unto  you,  that  he  Jhall  make  him  ruler 
over  all  his  goods. 

(4.)  We  preach  Chrifl  as  one  who  is  willing  to 
feek  and  fave  that  which  is  loft.  We  cannot  leave 
out  his  goodnefs  when  we  talk  of  a  Redeemer  : 
BLoni.  V.  s.  Herein  he  has  commanded  his  love  towards  uSy  in  that 
when  we  were  yet  Jinners,  he  died  for  us.  We  arc 
indeed  to  infill  upon  the  terrors  of  the  Lord,  that, 
'tts  many  as  are  under  the  law,  are  under  the  curfe : 
that  a  fatisfadion  mufi.  be  made  to  the  juftice  of 
God  ;  for,  without  Jhedding  of  blood  there  is  ?io  re- 
mifjion.  But  thefe  things  are  fo  far  from  contra- 
diding  what  is  faid  of  the  love  of  Chrift,  that  they 
rather  exalt  it.  We  cannot  have  a  greater  evi- 
dence of  the  regard  he  has  to  our  nature,  than 
when  he  was  pleafed  to  live  in  it,  and  to  die  with 
it.  That  he  came  down  a  little  lower  tnan  the 
Angels,  not  (as  Adam  was  made)  to  live  in  all  the 
fulnefs  of  paradife  j  but  for  the  fuffe ring  of  death, 

that 


Preached  unto  the  Gentiles,  375 

that  through  that  he  might  dtftroy  him  who  has  the  serm.  zg. 

power  of  death  J  that  is  the  devil ;  and  denser  them 
who  through  fear  of  death  are  all  their  lifetime  fub- 

jcdl  to  bondage.     What  an  example  was  here  of  a 
good  will  towards  men  ! 

(5.)  Our  preaching  of  Chrift  fignifies  the  pains 
we  are  at  in  perfuading  people  to  come  to  him. 
We  are  ambaffadors  for  Cbrijl^  as  though  God  did  aCor.v.ct, 
befeech  you  by  us  :  we  pray  you  in  Chrifl'-s  ftead  be 

ye  reconciled  unto  God.  We  mufl  follow  you  with 
the  dodrines  of  godlinefs,  that  God  was  manifeft 
in  the  flefh  :  and  what  is  the  expoltulation  that  a- 
rifes  out  of  it  but  this  r  Why  will  ye  die,  0  houfe  of 
Ifrael?  We  tell  you  there  is  hope  in  Ifratl  con- 
cerning this  thing.  You  m?iy  flee  for  refv.ge^  to  /flj.Het.vLis. 
hold  upon  the  hope  fet  before  you  :  and  wjii  you  not 
come  to  him  that  ye  may  have  life  P 

Indeed  we  are  clothed  with  a  great  authority, 
or  rather  are  the  heralds  of  his.  He  has  told  us 
what  to  fay  in  a  way  of  demand,  and  in  a  way  of 

,  threatning.  We  tell  you  that  He  whom  you  ferve 
is  over  all,  God  blejfedfor  ever :  that  he  will  be  a 
fvyift  witnefs  againlt  his  enemies,  that  whoever  be- 
lieves not  is  condemned  already,  and  the  wrath  0/ joh.  iii. 3*. 
God  abides  on  him.  But  though  theie  are  terrors 
of  the  Lord,  we  know  and  ufe  tXi^m  to  perfuade 
men.  We  call  them  to  flee  from  a  wrath  to  come  ; 
and  in  doing  this,  we  mail  be  fuppofed  to  tell  tbem, 
that  a  way  is  found  out,  a  new  and  living  07ie  ;  new  Heb.  x.  ^o. 
in  oppolition  to  that  which  the  great  God  had  once 
eftablilhed,  and  which  our  firll  parents  had  broken, 
and  therefore  is  now  ftopt  up  ;  and  then  it  is  a  li- 
ving way,  as  no  death  can  come  there,  as  life  flows 
and  ft  reams  out  from  it,  as  it  has  a  vital  influence 
upon  thofe  that  enter  into  it,  and  as  it  leads  into 
the  life  of  another  world.  Thus  our  preaching  is 
not  only  a  difplay  of  dodiine  to  your  underftand- 
ing,  but  of  argument  to  your  affections,  that  you 
may  receive  both  the  knowledge  and  the  love  of  the 

s  truth. 


376 


Preached  unto  the  Gentiles, 


SERM.  iG.  truth,  and  fo  may  be  faved.  This  is  preaching  of 
Chrift  JefLis. 

C6.)  We  aflert  his  authority  over  the  whole  cre- 
ation, and  efpecially  over  the  churches  :  that  he  has 

Mat.'^xviii  the  government  upon  hisjhoulder,  that  all  power  is 
j8.        given  to  him  in  heaven  and  in  earth.    This  is  an  ar- 
ticle that  we  muft  by  no  means  part  with.     He 
will  never  give   his  glory  to  another,  and  it  is  a 

aCor.iv.s.  breach  of  trull  for  us  to  do  it :  We  preach  not  our- 
felves^  but  Chrijl  Jefus  the  Lord,  and  our/elves  yow 
Jervants  for  Jefus  fake.  His  empire  over  the  world 
is  not  fo  clearly  feen  as  it  will  be  ;  but  that  over 
the  churches  we  muft  make  as  vifible  as  we  can,  by 
owning  no  other  authority.    He  fpeaks  to  his  difci~ 

Afils  I.  3.  pjgg  Qf  ijyings  pertaining  to  the  kingdom  of  God,  in  fo 
ample  a  way,  that  the  difpenfation  we  are  under 

ijoh.il.  27.  jg  complete  :  Tou  need  not  that  any  man  teach  yoUy 
but  the  fame  anointing  teaches  you  all  things ;  and 
this  is  truth,  and  no  lie.  This  is  the  caufe  of  God, 
to  which  his  fervants  have  borne  a  teftimony  ;  and 

Rev./xu.  i^jgy  fj^^g  overcome  by  the  blood  of  the  Lamb,  and  the 
word  of  their  teflimony.  1  will  only  add  one  note 
here  ;  that  fu rely  afierting  the  Divinity  of  Chrift, 
ought  not  to  be  called  a  denying  his  authority.  It 
is  ftrange  that  thofe  people  who  do  not  believe  his 
Godhead,  fliould  fet  up  for  the  beft  friends  to  his 
empire.  My  faying  that  he  is  equal  with  the  Fa- 
ther, can  never  be  inconfiftent  with  a  belief  that 
he  is  Head  over  all  things  to  the  Church. 

(7.)  In  this  preaching  of  Chrift,  we  have  an  eye 
to  that  ftate,  where  his  glory  (liall  be  feen,  and  ours 

Col.  i.  28.  complete  :  Who-n  jwe  preach,  warning  every  man, 
and  teaching  every  man ^  that  we  may  prefent  every 
man  perfect  in  Chrijl  Jefus.    For  this  end  we  make 

PhiLiii.  14.  j^|j^.j  known,  that  you  may  prefs  on  to  the  mark  for 
the  prize  of  the  high  calling.  We  tell  you  that 
which  the  natural  man  defpifes,  and  which  the 
very  people  of  God  cannot  think  of  without  an  aw- 
fulconfufion.  We  know  but  in  part,  and  there- 
fore 


Preached  unto  the  Gentiles.  377 

fore  can  hnt  prophecy  in  part:  but  when  that  which  seum.  25. 
is  perfect  is  comCj  that  wf^ich  is  uipartjhall  be  done  1  Cor.  xiii. 
away^    When  we  have  our  refemDlance  of  his  Per-     *°" 
fon,  we  fhall  be  fitted  to  all  the  joys  of  meditation, 
being  made  like  him  by  feeing  him  as  be  is.     The  ijoh.  iii.  z_ 
rejoicing  that  we  hope  for,  is,  in  the  day  of  Chrijl  Phil.  ii.  i5. 
Jefus^  that  we  have  not  run  in  vain^  nor  preached  in 
'vain. 


SERMON  XXVII.        ^-r 


2.  npsHE  other  part  of  the  truth  contained  in 
j[     this  text,  is,  that  he  was  preached  unto  the 
Gentiles  ;  by  whom  we  are  to  underftand  all  the 
reft  of  the  world,  who  had  been  by  the  providence 
of  God  a  long  while  diftinguilhed  from  one  parti- 
cular people  ;  for  when  he  gave  the  word  to  Jacob, 
and  his  ftatutes  to  Ifrael,  he  dealt  fiot  fo  with  any  pfai.  cxhu, 
other  nation.     Mofes  appeals  to  them  as  pofleffing     '°* 
the  grand  peculiar  of  all  hiftory,   having  that  in 
their  experience  which  was  never  known  any  where 
elfe.    AJk  now  of  the  days  that  are  pafl^  which  were  Deut,  iv. 
before  thee  fince  the  day  that  God  created  man  upon  32---35' 
the  earthy  and  ajk  from  one  fide  of  the  heaven  to  the 
othery  whether  there  has  been  any  fucb  thing  as  this 
great  thing  is,  vr  has  been  heard  like  it  ?  Did  ever 
people  hear  the  voice  of  God  f peaking  out  of  the  midfl 
of  fire ^  as  thou  hafi  heard,  and  live  ?  Or  hath  God 
ajfayed  to  go  and  take  him  a  nation  from  the  midfl        '     \ 
of  another  nation,  by  temptations,  and  by  figns,  and 
hy  wonders,  by  wars,  by  a  mighty  liund,  and  an  out- 
Vol,  I.  3  B  ftret^bed 


378  Preached  unto  the  Gentiles. 

SERM.  ^T  ft  retched  arjUy  and  by  great  terrors^  according  to  all 

"        that  the  Lord  your  God  did  for  you  in  Egypt  before 

your  eyes  ?  Unto  thee  it  was  /hewed.    He  turns  very 

often   upon  this  great  privilege  in  that  long  dif- 

Dentvil.  courfe.  Thou  art  a  holy  people  to  the  Lord  thy  God: 
the  Lord  thy  God  has  chofen  thee  to  be  a  fpecial  peo- 
ple to  himfelf  above  all  people  that  are  on  the  face 
of  the  earth. 

This  argument  God  himfelf  ufes  by  way  of  re- 
proach to  them  who  had  fo  many  diftindlions  in 

Amos  iii.  their  lot,  and  fo  few  in  their  carriage.  Hear  this 
*'  ^'  word  that  the  Lord  has  f poke n  againft  you,  0  ye  chiU 
dren  of  Ifrael,  ^S^^^i/^  ^he  whole  family  w^ich  I 
brought  up  out  of  the  land  of  Egypt ;  you  only  have 
I  known  of  all  the  families  of  the  earth,  therefore 
you  will  L putii/h  for  your  iniquities.  Nor  does  the 
great  Apoitle  of  the  Gentiles  deny  this,  though  his 
miniftry  was  directed  at  the  levelling  all  thofe  pe- 
culiarities, and  fliewing  the  Vv'orJd  that  now  they 
were  at  an  end.     Yet  when  he  puts  the  qucftion, 

Rom.  iii.  lYJjat  profit  has  the  Jew^  and  what  advantage  is 
there  in  circumcifion?  He  anfwers,  Much  every  way, 
chiefly  becaufe  to  them  were  committed  the  oracles  of 
God.    And  in  the  time  that  his  foul  was  in  all  that 

ix.  2,    agony  about  them,  that  he  had  great  heavinefs,  and 

•3'  +•  continual  forrow  in  his  heart,  that  he  could  wijh  him- 
felf accurfed  from  Chrijl,  for  his  brethren,  his  kinf- 
men,  according  to  the  flejh ;  yet  he  owns,  that  to 
them  pertained  the  adoption,  and  the  glory,  and  the 
covenants,  and  the  giving  of  the  law,  and  the  fervice 
of  God,  and  the  promifes. 

Theirs  alone  was  the  adoption:  no  other  people 
were  accounted  children,  but  rather  fpoken  of  as 
dogs,  according  to  the  phrafe  that  our  Lord  ufed, 
when  the  woman  of  Canaan  came  to  him. — Theirs 
was  the  glory  that  filled  the  tabernacle  and  the 
temple,  and  appeared  in  the  holielt  of  all.  Thefe 
were  things  not  fo  much  as  talked  of  in  any  other 

pfai.  ixxvi.  place  befides  Judah,  where  God  was  well  known, 
^--  .  and 


Preached  unto  the  Gentiles.  379 

and  his  name  was  great  in  Ifrael,  in  Salem  was  his  serm.  27. 
tabernacle,  and  Sion  was  his  iVat. — Theirs  were 
the  covenants  :  God  never  profefled  a  relation  to  any 
people  but  them,  having  taken  Jacob  to  himfelf, 
and  Ifrael  for  his  peculiar  treafure.  'i  hey  were  a 
people  near  unto  the  Lord,  and  concerning  whom, 
he  proclaimed  what  he  did  no  where  elfe.  That  he 
would  be  to  them  a  God,  and  they  fliould  be  to 
him  a  people. — To  them  pertained  the  giving  of  the 
law :  Never  were  flatutes  delivered  with  a  purity 
unallayed,  and  with  a  thunder  undifguifed,  but  a-  ' 
mong  them.  Other  nations  were  left  to  walk  after 
their  own  ways,  but  to  them  God  himfeif  came 
down.  Angels  attending  him,  clouds  and  darknefs 
covering  the  place,  voices  and  flames  diffufing  the 
authority.  He  ca??ie  with  ten  thoufand  of  his  faints:  'Dent, 
from  bis  right  hand  went  a  fiery  law  for  i^<f7/z.-Theirs  ^^^"' '' 
were  the  promifes :  the  covenants  of  promife  were  of 
the  fame  extent  with  the  commonwealth  of  Ifrael.  Eph.  ii,  n. 
For  though  God  did  not  leave  himfeif  without  wit- 
nefs  to  others,  in  giving  them  rain  and  fruitful  fea- 
fons,  filling  their  hearts  with  food  and  gladnefs  ; 
yet  to  thefe  he  opened  out  the  great  defign  >of  re- 
deeming the  world.  This  is  called  the  hope  of  If- 
rael;  for  though  it  came  with  a  benefit  to  all  man- 
kind, yet  the  Jews  alone  could  be  faid  to  hope  for 
it,  and  none  but  the  twelve  tribes  inftantly  ferving 
God  day  and  night  had  any  ground  to  expect  it. — 
And  the  reafon  is  plain  from  what  the  Apoflle  ad- 
vances further.  Theirs  were  the  fathers^  men  who 
in  feveral  ages  waited  for  the  confoiation  of  Ifrael. 
The  Prophets,  in  whom  the  Spirit  of  Chrifl  did  te- 
ftify,  were  of  their  country.  All  the  light  that  was 
given  to  the  world  concerning  a  Mediator  came 
from  them.  And  out  of  them  Chrifl  himfeif  arofe 
according  to  the  fieJJj.  When  he  took  upon  him 
our  nature,  he  appeared  in  their  country.  He  was 
of  the  feed  of  Abraham,  and  the  family  of  David, 
and  came  in  perfon  to  none  but  bis  own.     There 

he 


380  Preached  unto  the  Gentiles. 

sEiiM.  27-  he  had  his  houfe.  The  Lord  came  fuddenly  to  bis 
Wai.  iii.  I.  temple.  He  was  the  meflenger  of  the  covenant  that 
God  had  made  with  them,  and  they  alone  profef- 
fed  any  dt  'i^ht  in  him.  He  was  raifed  up  as  a  horn 
of  falvation  in  the  houfe  of  his  fervant  David.  And 
though  he  came  as  a  light  to  lighten  the  Gentiles, 
yet  he  was  in  a  particular  manner  the  glory  of  his 
people  Ifrael. 

^o  th  .t  you  fee  the  world  was  for  a  long  time 
thus  unequally  divided  into  Jews  and  Gentiles. 
By  the  tormer,  no  more  was  meant  than  a  fingle 
nation,  confined  within  narrow  bounds.  Thefe 
Were  the  favourites  of  heaven,  and  the  greateft  part 
of  our  nature  was  all  the  reft  of  the  world.  Now 
when  Chrift  was  manifeft  in  the  flefh,  and  juftified 
in  the  Spirit,  and  feen  of  Angels,  (they  faw  him 
up  to  his  throne),  he  determined  to  widen  his  em- 
pire. He  fat  down  on  God's  right-hand,  that  from 
Pfai.^cx^r,  thence  he  miglit  fend  the  rod  of  his  flrength  out  of 
Zion,  and  have  a  willing  people  in  the  day  of  his 
power :  He  was  to  judge  among  the  heathen^  and 
wound  the  heads  over  many  countries.  He  therefore 
orders  thofe  whom  he  had  put  into  the  miniftry, 
to  preach  him  among  the  Gentiles,  where  he  was 
never  heard  of,  not  fo  much  as  expedled,  or  at  leaft 
not  with  thofe  grounds  of  hope  and  clearnefs  of 
evidence  under  which  he  had  been  revealed  to  the 
Jews. 

This  is  one  branch  of  the  Myflery  of  Godlinefs, 
that  they  who  knew  him  not  before,  fliould  have 
the  joyful  found  ringing  in  their  ears.  I  am  not 
yet  got  fo  far  into  my  fubjed,  to  confider  this  un- 
der the  notion  that  the  text  gives  us  of  it,  as  a  won- 
der and  a  myflery,  I  will  therefore  only  purfue 
this  one  obfervation  in  two  parts :  firfl^  That  till 
the  Gofpel  came  to  be  preached,  God  was  all  along 
narrowing  the  intereft  of  religion,  bringing  it  into 
ftraiter  bounds :  hut,  fecondly,  From  the  time  of  our 
Lord's  afcenfion,  he  took  quite  other  methods,  en- 
3  lavging 


a,  3.  ^' 


Preached  unto  the  Gentiles.  381 

larging  both  his  interefl  and  the  ways  of  promo-  serm.  ^7. 
ting  it. 

i//,  You  will  fee  by  going  over  fome  hiilorical 
accounts,  that  until  the  Gofpel  came  to  be  preach- 
ed in  this  laft  and  bell  edition,  religion  confined 
and  drew  in  itfelf  by  every  new  difpenfation.  As 
for  example, 

(i.)  When  God  had  revealed  that  promife,  which 
was  the  blooming  Gofpel,  that  the  feed  of  the  wO'  Gen.  m. 
manjhould  break  the  ferpenfs  head,  as  it  was  deli-     ^■*" 
vered  to  our  firfl  parents,  fo  it  equally  concern- 
ed all  their  pofterity.     But  we  are  foon  told,  in 
procefs  of  time,  that  though  Cain  had  fome  notions 
of  natural  religion,  yet  he   was  a  ftranger  to  the 
myftery  and  benefit  of  what  had  been  revealed. 
For  by  faith  Abel  offered  a  more  excellent  facrifice  Heb.  xi.  4. 
than  Cain,  by  which  he  obtained  witnefs,  that  he 
was  righteous,  God  teflifying  of  his  gifts.     After  his 
murder,   Seth  was  born  as  another  feed,  inflead  of 
Abel,  whom  Cain  Jlew  ;  and  when  he  had  a  fon, 
who  was  named  Enos,  then  began  men  to  call  o/zCen-ivo 
the  name  of  the  Lord, 

There  were  then  two  focieties.  They  that  fer- 
ved  God  in  a  right  manner,  lived  feparate  from  the 
reft.  Cain's  pofterity,  though  they  are  remember- 
ed for  the  invention  of  feveral  arts,  yet  fucceeded  to 
the  lot  of  their  father, — from  the  Divine  prefence 
they  were  hid.  When  this  dirtindtion  wore  out, 
that  the  fons  of  God  (Seth's  race)  went  in  to  the  — vi.  2. 
daughters  of  men,  it  firft  confounded  religion,  ma- 
king all  wickednefs  run  loofe,  and  then  it  brought 
a  flood  upon  the  world  of  the  ungodly.  As  they 
were  alike  in  pradice,  God  makes  them  alike  in 

vengeance.   All  fie fh  had  corrupted  its  way  upon  the ,,^ 

earth,  and  God  f aid  unto  Noah,  The  end  of  all  fiejh     13. 
is  come  before  me. 

(2.)  After  the  flood,  when  our  whole  nature 
confifted  of  no  more  than  what  came  out  of  the 
ark,  Noah  had  three  fons,  Shem,  Ham,  and  Japhet, 

and 


382  Preached  unto  the  Gentiles. 

&ERM.  77.  ana  it  is  only  the  firft  of  thefe  among  M'hom  the 
true  worfhip  was  maintained.  For  though  God 
would  perfuade  Japhet,  and  make  him  dwell  in  the 
tents  of  Sbem,  yet  many  ages  rolled  off  before  that 
deiign  took  place.  And  as  for  Ham,  he  and  his 
pofterity  were  under  a  curfe,  and  doomed  to  be 
fervants  of  fervants  to  their  brethren  ;  fo  that  here 
feemed  to  be  another  llraitning  in  religion.  Jn 
Adam's  family  God  had  one  in  two,  in  Noah's  he 
had  no  more  than  one  in  three  ;  and  thus  it  held 
for  a  great  many  generations,  till  the  fulnefs  of 
time  came  to  bri?ij  his  fans  from  far,  and  his  daugh- 
ters from  the  ends  of  the  earth. 

(3.)  Even  Shem's  family  grew  degenerate  and 
polluted  ;  for  though  they  did  not  run  into  the 
wickednefs  of  the  Canaanites,  which  made  Abra- 
ham fend  among  them  for  a  wife  to  his  fon,  yet 
they    were  guilty  of  idolatry,   as  you  may  learn 

jofli.xxiv.    from  what  Joihua  tells  the  Jews,  Tour  fathers 
*'  d^uvelt  on  the  other  fide  of  the  flood  in  old  time^  even 

Teruh  the  father  of  Abraham,  and  the  father  of  Na- 
chor,  andferved  other  gods.  And  afterwards  when 
he  puts  them  to  their  choice,  he  mentions  tixe  gods 
•which  their  fathers  ferved  on  the  other  fide  of  the 
flood. 

Here  then  religion   lodges  itfelf  in  a  fingle  fa- 

Afevii.  2.  rnily  :  as  tlie  martyr  Stephen  obferves,  The  God  of 
glory  appeared  to  our  father  Abraham  in  Mefopo- 
iamia,  before  he  dwelt  in  Charran.  He  is  i'epa- 
rated  from  ail  the  reft  of  the  earth.  We  read  in 
his  firft  remove,  that  his  father  Terah,  and  his  ne- 
phew Lot  came  with  him,  under  fome  convidions 
of  their  former  error.  Naclior  they  leave  behind 
them,  from  whence  the  family  was  fuppiied  with 
wives  in  two  generations  after.  Terah  dies  in  Ha- 
ran  ;  Abraham  therefore  and  Lot  were  left  alone  in 

AK=iivii.  4.  the  pofleffion  of  the  true  rehgion.  When  his  father 
"Was  dead,  he  remo'Vid  him  into  this  land  wherein 
you  nozv  dzvell.     Lot,    upon  a  cjuarrel,    feparates 

from 


Preached  unto  the  Gentiles.  385 

from  Abraham,  and  goes  to  Sodom  ;  and  though  seR-M-j^?^ 
he  was  a  righteous  iTian,  yet  we  read  of  no  good  a- 
mong  his  pofterity.     But  the   promife  is  given  to 
Abraham  after  Lot  was  parted  from  him  ;  and  all 
the  land  he  faw  eaftward  and  weft  ward  and  north- 
ward and   fouthward  was   enfured  to  him  and  his 
feed,  as  diftinguifhed  from  thofe  of  his  relations. 
The  children  of  Lot  are   numbered   among  the 
heathen  :    The  Ammonite  and  Moahite  were  not  to  Deut.xxiii. 
enter  into  the  congregation  of  the  Lord,  till  their     3- 
tenth  generation  ;  fo  that  there  was  ground  enough 
for  that  advice,  Look  unto  the  rock  whence  you  are  ifa.  li.  1,3, 
hewn,  and   the  hole  out  of  which  ye  are  digged.     ' 
Look  u7ito  Abraham  your  father,  and  unto  Sarah  that 
bare  you,  for  I  called  him  alone,  and  blejfed  him^ 
and  increufed  him. 

(4.)  Here  is  (till  a  farther  narrowing  of  the  di- 
vine intereft  ;  for  though  Abraham's  whole  family 
were  taken  into  an  external  covenant  during  his 
own  days,  yet  one  half  of  them  are  cut  off  after- 
wards. Ifhmael  was  a  child  of  many  prayers,  0- 
that  he  7nay  live  in  thy  fight,  and  was  bleffed,  ^d-- 
caufe  he  was  Abraham's  feed,  yet  the  covenant  is 
made  only  with  Ifaac ;  and  therefore  we  find  his 
pofterity  numbered  among  the  crowd  of  enemies 
againll  whom  the  Church  of  God  were  defending 
themfelves  by  prayer  :  Gebal  ajid  Ammon,  and  A-  pf.  ixxsiii. 
malek,  the  Philiflines,  with  them  of  Tyre  ;  the  taber-  7. 8. 
nacles  of  Edom  and  the  IJhmaelites,  of  Moab  and 
the  Hagarenes  :  Affur  alfo  is  joined  with  them,  and 
they  have  helped  the.  children  of  Lot,  Many  of  thefe 
people  defcended  from  thofe  parents,  who  once 
.  profefled  the  true  religion.  But  this  partition  in 
Abraham's  family  w'as  fo  remarkable,  that  the  A- 
poftle  makes  it  an  allufion  to  the  greatefl:  diftinc- 
tion  that  is  in  the  world,  viz.  between  hypocrites 
and  true  believers.  Abraham  had  two  fons,  the  one  a],  iv.iz, 
by  a  bond-woman,  and  the  other  by  a  free-woman  y    23.  -4- 

he 


384  Preached  unto  the  Gentiles. 

SERM.  27.  ]jg  tjjat  was  of  the  bond- woman,  was  born  after  the 
fiejh,  hut  he  of  the  free-woman  was  by  promife : 
which  things  are  an  allegory  j  for  thefe  are  the  two 
covenants,  one  from  mount  Si?iai,  which  genders  to 
bondage  ;  and  we  brethreti,  as  Ifaac  was,  are  chil' 
dren  of  the  promife. 

(5.)  Here  is  a  farther  limitation  ;  for  though 
Ifaac  had  the  promife  renewed  to  him,  That  in  his 
feed  Jhould  all  the  families  of  the  earth  be  blejfed, 
yet  that  is  only  to  be  underftood  of  one  half.     He 

Rom.  ix.  had  two  fons,  £fau  and  Jacob,  and  whiljl  the  chiU 
'*'*'•  dren  were  not  yet  born,  neither  had  done  either  good 
or  evil,  that  the purpofe  of  God,  according  to  eledlion 
might  ft  and,  not  of  works,  but  of  him  that  calls,  it 
\vasfaid,  The  elder  Jh  all ferve  the  younger.  Though 
both  of  them  had  a  religious  education,  yet  the 
benefits  of  it  are  very  much  confined  to  one  of  the 
branches.  Indeed  it  is  probable,  that  fome  of 
Efau's  pofterity  kept  up  the  worfhip  of  the  true 
God,  and  that  Job  and  his  friends  might  be  of  that 
defcent.  But  this  wore  out  after  a  itvj  genera- 
tions, and  there  was  room  enough  for  God  to  fay, 
Jacob  have  I  loved,  and  Efau  have  I  hated.  They 
run  down  into  grofs  idolatry  ;  they  were  called 

Mai.  1.4.     the  border   of  wickednefs,  and  the  people  againfi 
whom  the  Lord  had  indignation  for  ever. 

(6,)  Jacob's  whole  family  indeed  remain  pof- 
felTed  of  the  true  religion,  and  all  the  twelve  tribes 
are  brought  out  of  Egypt ;  but  in  Jeroboam's  time 
ten  of  them  fall  off  both  from  their  King  and 
their  God  :  They  wander  into  all  the  abominations 
of  the  heathen,  lb  that  there  are  but  two  tribes  in 
which  the  Lord  God  of  Ifrael  is  owned,  according 

«Kin. rrii.  to  his  iuftitutions.     He  rent  Ifrael  from  the  houfe 

"'         of  David,  and  they  made  Jeroboam  the  fon  of  Ne- 

bat  king,  and  Jeroboam  drave  Ifrael  fro?n  following 

Hof.xi.  12,  (ifg  Lord,  ana  made  them  fin  a  great  fin.     Ephraim 
compajjed  God  about  with    lies,   and  the  houfe  of 

Ifrael 


Preached  unto  the  Gentixes.  385 

Ifrael  with  deceit ;  hut  Judah  was  faithful  to  the  serm.  27. 
Lordy  and  rukd  among  the  faints.     Thy  calf  0  Sa-  Hof.  viu.  5. 
rnaria^  has  cafl  thee  off ;  mine  anger  is  kindled  againfl 
them  ;  how  long  will  it  be  ere  they  attain  to  innocencyP 
And  this  diftindion  held  in  fome  meafure  even 
after  the  captivity  :  For, 

(7.)  Whether  the  ten  tribes  returned  with  the 
two  or  not,  as  to  me  it  feems  probable  they  did, 
yet  you  find  in  a  little  time  they  revive  the  old 
prejudice.  The  Samaritans  were  fuppofed  by  the 
Jews  not  to  be  of  the  ftock  of  Ifrael,  but  it  is 
plain  they  always  claimed  it.  Thus  the  woman  of 
Samaria  talks  to  ouv  Lord,  ui4rt  thou  greater  than  Johniv.  i%. 
our  father  Jacob,  who  gave  us  this  well,  and  drank 
thereof,  he  and  his  cattle  ?  And  fhe  fpeaks  as  a 
Iharer  in  the  great  hope  of  Ifrael,  We  know  that  yer.  25. 
the  MeJJiah  comes,  and  when  he  is  come,  he  will 
teach  us  all  things.  But  yet,  whatever  honour 
they  might  have  from  their  genealogy,  it  is  plain 
they  were  of  a  different  call  from  the  Jews  in 
their  religion :  This  appears  by  the  woman's 
confeflion,  Our  fathers  worjhipped  in  this  niountain, 
and  ye  fay  Jerufalem  is  the  place  where  men  ought 
to  worjinp.  And  the  quarrel  between  them  had 
run  io  high,  that  the  Jews  had  no  dealings  with 
the  Samaritans.  But  the  fmallnefs  of  the  channel 
is  what  our  Lord  himfelf  makes  evident,  when 
he  tells  the  woman,  who  talked  of  their  father  Ja- 
cob, and  the  expected  Meffiah,  Te  worjinp  ye  k?iow 
not  what  j  we  know  what  we  wotjhip,  for  falvation 
is  of  the  Jews. 

(8.)  There  feems  to  be  a  yet  narrower  diflinc- 
tion  :  For  the  people  who  lived  at  fome  diftance 
from  the  temple,  though  there  was  no  difpute  of 
their  lineal  defcent,  are  accounted  afar  off.  Thus 
it  is  faid  of  the  inhabitants  in  Galilee,  where  our 
Lord  went  about  in  his  miniftry,  that  they  fat  in 
ilarknefs,  and  in  the  region  of  the  Jhadow  of  death. 
They  called  it  Galilee  of  the  Gentiles  s    perhaps 

Vol.  I.  3  G  not 


386 


Preached  unto  the  Gentiles. 


SERM.  27.  not  only  to  fignifj  that  it  was  populous,  but  to  tell 
us  th'at  they  were  almoit  funk  down  into  the  di- 
llrefs  of  the  heathen.  This  m'qs  a  country  fo  re- 
mote from  all  religious  fame,  that  as  no  good  thing 
was  ^ver  expefted  out  of  Nazareth,   fo  they  bid 

John  vii.  Nicodemus,  Search  and  look,  fur  no  Prophet  arifes 
out  of  Galilee.  So  that  you  fee,  at  the  time  of 
out  Lord's  coming  into  the  world,  there  was  little 
of  the  true  worlbip,  except  in  Jemfalem,  and  a 
very  fmall  circuit  of  land  round  about  it. 

Thus  the  promife  that  was  firft  given  to  Adam 
at  large,  as  defigned  for  his  whole  poiterity,  is  re- 
garded among  his  fons,  only  by  one  of  the  two  ; 
among  Noah's  by  one  of  the  three  ;  among  Shem's 
by  a  tingle  family  ;  among  Abraham's  Ilhmael  is 
broken  oiF,  and  Ifaac  chofen  ;  of  the  fons  of  Ifaac 
the  firft-born  Efau  is  rejeded  ;  of  Jacob's  twelve 
only  two  remained  in  the  right  profeffion.  And 
though  thefe  may  be  fuppofed  to  fpread  abroad 
into  the  country,  yet  the  worlliip  of  the  true  God 
lay  in  a  little  compafs  among  them.  Thus  was 
the  empire  of  Chrift  narrowing  itfelf  for  many 
ages,  as  if  he  had  loved,  not  a  difFulion,  but  a  con- 
finement. Divine  Providence  fteraed  to  take  de- 
light in  ft riking  off  people ;  and  every  new  dif- 
penfation,  though  it  made  the  covenant  brighter, 
yet  it  made  the  application  of  it  ftraiter  ;  and  when 

Gal,  iv.  4.  it  lay  ill  the  leaft  compafs,  then  was  the  fulnefs  of 
time  that  God  fent  forth  his  Son,  made  of  a  woman, 
and  made  under  the  law.     But, 

1.  From  that  period  the  Divine  mercy  entered 
into  other  meafures.  You  may  then  fee  how  re- 
ligion Vv'idened  in  purfuance  of  ancient  prophecies. 

Rom  XV.  s.  (i-)  Our  Saviour  was  a  Minijler  of  the  circum- 
cifion,  and  only  fent  to  the  Jnfl  Jheep  of  the  houfe  of 
Ifrael,  but  yet  even  then  he  gave  a  dawn  of  his 
being  preached  among  the  Gentiles.  His  chief  con- 
Ycrfition  at  firft  was  in  Galilee,  and  the  places  be- 
yond Jordan  ;  upon  them,  as  the  Prophet  foretold, 

a 


Preached  unto  the  Gentiles.  3^7 

a  great  light  was  made  to  Hane.     Chorazin,  and  serm  27^. 

Bethfaida,     cities    reaiote    from    Jerulialem,    had 

mighty  works  done  in  them;  and  Capernaum,  which 

had  never  been  heard  oF  for  religion,   was  exalted 

to  heaven  :  Nay,  at  Nazareth  he  taught  in  their  Jy-  .Lukeiv. 

nagogves,  being  glorified  of  all.  ^^' 

Still  farther  you  find,  that  though  he  once  or- 
dered his  feventy  difciples  tiot  to  enter  into  any 
village  or  city  of  the  Samaritans,  yet  it  is  obferved 
'of  himfelf,  that  he  mujt  needs  go  through  Samaria  ;  J°^^^'f''^' 
not  merely  for  tlie  converiion  of  a  poor  woman, 
who  publilhed  her  faith  as  loon  as  ever  fhe  had  it, 
Is  not  this  the  ChriJlP  but  many  others  in  that  city 
believed  on  him  upon  a  greater  ground  than  her 
teltimony,  who  faid,  He  has  told  me  all  that  ever  ver.  42. 
I  did ;  they  heard  him  themfelves,  and  knew  that 
this  was  indeed  the  Chriji,  the  Saviour  of  the  world. 
In  his  converfation  he  fhe  wed  no  abhorrence  of 
that  poor  defpicable  people.  He  let  it  be  known, 
that  mercy  had  found  a  way  to  them.  Thus  the 
man,  who  was  robbed  and  wounded  in  going  down 
to  Jericho,  and  had  been  negleded  by  a  priell  and 
a  Levite,  is  relieved  by  a  Samaritan  ;  and  of  the 
ten  lepers  that  were  cleanfed,  there  was  but  one 
who  returned,  and  with  a  loud  voice  glorified  God, 
and  he  was  a  Samaritan. 

Nay,  he  went  farther,  and  gave  fome  dawn  to 
the  converiion  of  the  Gentiles.  He  faith  concern- 
ing the  piety  of  the  Ruler,  I  have  not  found  fo  Mat.  viii, 
great  faith,  no  ?iot  in  Ifrael ;  and  upon  that  cbferves,  ^'^'  ^*" 
that  manyfjjall  come  from  the  eajl,  and  the  wejl,  and 
the  north,  and  the  fouth,  and  fit  down  wilh  Abra- 
ham, Ifaac,  and  Jacob,  in  the  kingdom  of  God,  whe?,'. 
the  children  of  the  kingdom  are  cajl  out.  The  poor 
Syrophenician  woman  that  followed  him  with  her 
importunity,  and  whom  at  firll  he  would  not  an- 
fwer,  and  afterwards  fhe  is  called  no  butter  than 
a  dog,  has  this  noble  character  given  of  her  at  lall, 

0 


3^8  Preached  unto  the  Gentiles. 

SERivr.  17.  Q  twoman^  great  is  tby  faith,  be  it  unto  thee  even  as 

thou  wilt. 
John  xii.        But  we  havc  ftill  a  more  copious  inftance  :  There 
^°-        were  certain  Greeks  that  came  to  worjhip  at  the 
feajl  /  thefe  come  to  Philip,  and  dejire  to  fee  J  ejus. 
ver.  23, 14.  Upon   that  our  Lord  makes  this  remark,  The  hour 
is  come  that  the  Son  of  man  JJjould  be  glorified  ;  ve- 
rily I  fay  unto  you.  Except  a  corn  of  wheat  fall  into 
the  ground  and  die,  it  abides  alone  ;  but  if  it  die,  it 
brings  forth  much  fruit.     He  farther  tells  them, 
that  this  enquiry  of  the  Greeks  was  the  prefage  of 
an  opening  glory  ;  not  that  it  would  appear  very 
much  till  after  his  death  ;  for  he  compares  him- 
felf  and   his^intereft  to  a  grain  of  wheat,  which  is 
multiplied  by  its  feeming  to  be  loft.     The  ground 
that  buries  it  revives  and  increafes  it :  And  thus, 
though   he  fhould  for  fome  time  abide  alone,  yet 
after  his  fufFerings  it  would  be  feen,  that  dying 
was  only  the  fpreading  out  of  an  enlarged  life. 

(2.)  Accordingly  at  his  deaths  he  took  away  all 
that  which -had  kept  up  the  diftin(5tion  between 
Jew  and  Gentile,   and   fo  laid  the  foundation  for 
their  having  the  Gofpel.     It  was  impoffible  that 
fuch  a  religion  as  the  Jevvs  had  Ihould  be  fpread 
with  any  great  fucceis  among  the  Gentiles.    Much 
of  it  was  local ;  they  muft  go  to  appear  before  the 
Lord  three  times  in  the  year.     There  was  but  one 
Temple  for  all  the  world,   but  one  high  prieft,   and 
but  one  place  which  the  Lord  had  cholen  to  put 
his  name  there.     Now,  if  the  duty  of  people  con- 
fifted  in  going  thither,  it  muft  be  a  great  toil  and 
expence  to  the  nations  afar  off,  and  therefore  he 
^fh.'n.  15,  abolijhed  in  his  fiejh  the  enmity,   even  the  law  of 
commandments  contained  in  ordinances,  for  to  make 
in  himfelf  of  twain  one  7iew  man,  fo  making  peace ; 
to   reconcile  both  unto  God  in  one  body  by  the  crofs, 
having  Jlain  the  enmity  thereby.    The  typical  mean- 
ing of  all  their  fervices  being  anfwe.red,  there  is 
joi1niv.21.now   an  end  of  them.     Neither  at  JeTufalem,  nor 
'2'  a?iy 


Preached  unto  the  Gentiles.  389 

ajiy  other  mountain,  do  we  worjhip  the  Father  ;  for  ^eRM.  27. 

if  we  do   it   in  fpirit  and  in  truths   it  is  enough  ; 

the  Father  feeks  fuch  to  worjlnp  him.     I  will  that '  '^""-  "• 

men  do  every  where  lift  vp  holy  hands  without  wrath 

or  doubting.     We  may  perceive  God  is  no  refpeSler 

of  perfons. 

(3.)  He  gave  orders  to  his  difciples  foon  after 
the  refurredtion,  that  they  might  be  witneffes  for 
him  in  Jerulalem,  Judea,  Samaria,  and  to  the  utter-  Ads  x.  34. 
mojl  endi  of  the  earth.     Go,   faith  he,   and  difciple  ^^^'^'^''^ 
all  ?mtions,  preach  the  Gofpel  to  every  creature.     In-      ^" 
deed  he  charges  them  to  begin  at  Jerufalem^   that 
they  might   have  the   firit  offer,  and  his  refurrec- 
tion  appear  in  full  evidence  ;  but  after  that,  all  ^^«-  ^»-  7- 
flePj  was  to  fee  the  falvation  of  our  God.     He  would 
make  bare  his  holy  arm  in  the  eyes  of  all  nations, 
Thefe  inftru(ftions  were  altogether  new ;  for  though 
God  raifed  up  Prophets  in  feveral  ages,  yet  he  did 
not  ufe  to  fend  them  abroad  :  But  now,   by  virtue 
of  that  power  that  our  Lord  had  in  heaven  and  in 
earth,  he  will  h^  fought  of  them  that  ajked  not  after  -''^'^'^''^■' 
hiviy   and  found  of  them  that  fought  him  not ;  and 
therefore  {peaks  by  his  Apoftles,  Behold  mCy  behold 
viCy  to  a  people  that  were  not  called  by  his  name. 
Thus  the  Lord  created  a  new  thing  in  the  earth, 
that  which  their  fathers   had   not  heard  of,   they 
are  to  be  unconfined  in  their  miniftry. 

(4.)  For  this  he  gives  them  qualifications.  They 
are  endued  with  power  from  on  high,  the  Holy 
Ghoft  came  upon  them.  That  power  fignifies  two 
things,  frjly  Their  authority  to  go  abroad  ;  until 
then  they  w^ere  not  to  do  it ;  he  bids^  them  tarry 
at  Jerufalem  till  this  commiflion  was  fent  down. 
Secondly,  It  alfo  imports  their  capacity  to  go  upon 
this  great  expedition.  For  as  the  Holy  Ghoft  came 
upon  them  in  the  iliape  of  cloven  and  flaming 
tongues,  fo  that  is  an  emblem,  both  that  they  (hould 
be  able  to  fpeak  all  languages,  and  that  the  word 
of  the  Lord  in  their  mouths  would  fliine,  and 
*  fearc]?,  , 


39^ 


Preached  unto  the  Gentiles. 


SER^r.  27.  fcarch,  and  pierce,  like  a  fire.     As  he  fent  thein 

**'""^'"""^  upon  work  that  never  any  were  employed  about 
before,  lo  he  furnilhed  them  for  it  in  a  new  way. 
The  church  of  the  Jews  feldom  wanted  miracles 
among  them,  but  they  had  never  any  thing  like 
this ;  that  a  company  of  Galileans  fliould  be   at- 

Afts  ii.  9,  tended  by  vaft  numbers  oi  devout  people  who  were 
'°'  "  ajfemhled  from  every  nation  under  heaven^  and  thefe 
all  bear  in  their  different  tongues  the  wonderful 
•works  of  God.  It  is  reckoned  a  mighty  thing, 
that  when  Mofes  was  of  a  flow  fpeech,  God  ihouid 
he  with  his  mouth  ;  but  what  was  that  to  this  un- 
ravelling of  Bibel  ?  At  the  building  of  that  tower, 
God  confounded  their  languages  ;  at  the  building  of 
a  Gofpel-church,  he  over-ruled  that  confufion,  and 
gave  in  a  miraculous  remedy. 

(5.)  He  did  it  in  accomplifliment  of  his  ancient 
prophecies.  The  book  of  God  is  full  to  this  pur- 
pofe.  Promiies  are  made  to  thofe  people  who 
feemed  the  fartheft  off  from  mercy.  I  have  fliewn 
you  with  what  contempt  Idimael  was  call  out : 
we  read  that  his  fons  were  Nebaioth,  Kedar,  and 
feveral  others ;  his  poflerity  were  fome  of  the 
greateft  enemies  to  the  Church  of  God.  The  Ifli- 
maelites  and  Hagarencs  are  in  the  black  roll  of 
fmners.  The  Pfalmiit  complains  that  he  fojourned 
in  the  tents  of  Kedar,  and  yet  there  is  mercy  for 

ifa.  ix,  7.  them.  All  the  flocks  of  Kedar  JJmll  be  gathered 
unto  thee,  the  rams  of  Nebaioth  Jhall  minifler  to  thee; 
they  /hall  come  up  with  acceptance  on  mine  altar, 
and  I  will  glorify  the  houfe  of  my  glory. 

The  greateft  oppreilions  that  ever  the  Jews  felt, 
were  in  Egypt  and  Affyria,  and  yet  even  thefe  were 
to  have  the  offers  of  falvation  :  In  that  day  Ifrael 
Jhall  be  a  third  with  Egypt,  and  with  Affyria^  even 
a  hleffmg  in  the  midfl  of  the  land  :■  Hhom  the  Lord 
of  hojls  Jhall  hlefs,  faying,  Blejfed  he  Egypt  my  peo- 
ple, and  AJfyriu  the  work  of  mine  hands,  and  Ifrael 
mine  inheritance. 

If 


SIX.  24. 


Preached  unto  the  Gentiles.  391 

•  If  there  could  be  any  hope  for  thofe  that  lived  serm.  27. 
on   the  great  continent,  yet  methinks  the  iflands        " 
were  delivered  to   defpair  and  darknefs.     As  the 
fea  feemed  to  have  waflied  them  off  from  the  reft 
of  the  world,  fo  they  might  fay,  as  in  another  cafe, 
The  Lord  has  utterly  feparated  us  from  his  people,  ifa.  xlix.  i'. 
But  even   thefe  are  within  the   promife,  Lijlen  0 
ijles  unto  me,  and  hearken  ye  people  from  far.     And 
when  the  queftion  is  put,  Who  are  thefe  that  fly  as 
a  cloud,  and  as  doves  to  their  tvindows  ?    The   an- 
fwer  is.  Surely  the  ifles  Jhall  wait  for  me,  and  the 
Jhips  of  Tarjhifh  firfl,   to   bring  my  fons  from  far  to 
the  name  of  the  Lord  thy  God,  the  Holy  One  of  If- 
rael.     Thus  open  is  the  promife,  1  will  gather  ^///  — ixvi.  is, 
nations  and  tongues,  and  they  Jhall  come  and  fee  my    ^^' 
glory  ;  and  I  will  fet  a  fign  among  them,  and  will 
fend  thofe  that  efcape  to  the  ijles  afar  off,   that  have 
not  heard  of  my  fame,  neither  feen  my  glory  ;  and 
they  Jhall  declare  my  glory  among  the  Gentiles, 


^m^^mmm^m^^^mmm^mmmm^mm 


SERMON   XXVIII.       Ma,„. 

1719. 


■^"^17"OU  have  heard  that  our  bleffed  Lord,  as  a 
X  reward  to  his  fufferings,  had  his  name  fpread 
farther  than  ever  the  Father's  had  been  ;  for  he 
was  preached  among  the  Gentiles  :  he  has  the  hea-  Pf.  ii. 
then  for  his  inheritance,  and  the  uttermofl  parts  of 
the  earth  for  his  pojfeffion.  And  if  ye  do  but  con- 
lider  that  this  was  a  glory  which  the  Supreme 
Being  did  not  think  fit  to  take  for  feveral  genera- 
tions. 


Afts  xiv. 
i6. 


392  '       God  preached  to  the  Gentiles, 

SERM.  2S.  tions,  I  cannot  fuppofe  it  will  be  any  aflonifhmcnt 
to  tell  you,  that 

II.  He  who  thus  diftinguiftied  himfelf  by  an 
honour  that   had  not  been  known  for  many  ages, 
could  be  no  other  than  the  moll  High  God.     Je- 
zech  siv.    HovAH   is  to  ht  King   over  all  the  earth  ;    and  in 
'■  that  day  there  Jhall  he  one  Lord,  and  his  name  one. 

It  would   be  ftrange  that  a  creature  fliould  have 
that  tor  his  reward,  which  the  Great  God  himfelf 
has  not.     That  the  one  fhould  be  only  known  in 
Ifrael,   and   the  other  (as  if  thofe  limits  were  un- 
worthy of  him)  Qiould  be  glorious  to  the  ends  of 
the  earth.     That  the  revelation  which  the  Father 
made  of  himfelf  reached  no  farther  than  the  Jews 
for  a  vaft  length  of  time,  will  not  be  denied :  He 
Juffered  all  nations  to  walk  in  their  own  ways  ;  the 
5°-         times  of  that  ignorance  he  winked  at :  and  there- 
fore, who  is  it  of  whom  we  read  fuch  things,  that 
MaL  i.  II.  the  ijles  JJmiU  wait  for  him  ?  that  his  name  Jhall  he 
great  from  the  rifing  of  the  fun,  to  the  going  down  of 
Mati-Ji.     the  fame?  X.\\^t  he  JJjall  bring  forth  judgment  unto 
"  '    '     victory,  and  on  his  arm  Jhall  the  Gentiles  trujl  P 
Who  IS   it  that  {].ireads   out  a  greater  glory  than 
ever  the  God  of  Ifrael  did  ?  Is  this  a  creature  ? 
Sometimes  he  fpeaks  in  his  derived  charader  : 
Ifa  xiix^  1.  y^^  Lord  has  called  me  from  the  womh  ;  from  the 
bowels  of  my  mother  has  he  made  mention  of  my  name, 
faying.   Thou  art  viy  fervant,   0  Ifrael,   in   whom  I 
will  be  glorified.     The  Lord  that  formed  me  from 

the  womb  to  be  his  fervant,  faid, that  I  Jhould 

be  glorious  in  the  eyes  of  the  Lord,  and  my  God  Jhall 

he  my  flrength,  he  faid, 1  will  give  thee  for  d 

light  to  the  Gentiles,  that  thou  niayefi  be  my  falvation 
to  the  ends  of  the  earth.  The  Jewifli  religion  paid 
a  mighty  tribute  to  none  but  the  Supreme  God, 
and  fhall  the  Chriftian  give  more  to  a  fubordinate 
Rom.  iii.  Deity  ?  no,  we  adore  what  they  did.  Is  he  the 
God  of  the  Jews  only  ?  Is  he  not  alfo  of  the  Gentiles  ? 

It 


2%  30. 


God  preached  to  the  Gentiles.  393 

It  is  one  God,  who  Jhall  jujlify  the  circumcijion  by  serm.  28. 
faiih,  and  the  vncircumcijion  through  faith. 

1  have  {hewn  you  that  his  being  feen  of  Angeh 
in  the  manner  you  have  heard,  was  too  much  for 
one  who  is  only  fome  degrees  above  them  ;  that 
their  worihip  and  adoration  was  fo  much  allegiance 
to  an  uncreated  nature.  And  1  hope  you  will  now 
fee,  that  his  being  preached  to  the  Gentiles  would 
be  an  excels  that  no  true  devotion  can  allow,  if  he 
was  not  the  Moll  High,  and  thought  it  no  robbery 
to  be  equal  with  God.  I  am  fure  it  muft  be  a  ro^- 
bery  in  thus  making  himfell"  equal  with  him  in  ho- 
nour if  he  was  not  equal  to  him  in  nature. 

in  the  purfuit  of  this  argument,  I  fhall  remind 
you  of  thofe  heads  that  I  have  already  enlarged 
upon.  In  opening  out  the  delign  and  fuineis  of 
tliefe  expreffiorts,  I  told  you,  that  for  Chrift  to  be 
the  lubjed  of  our  miniftry,  was,  that  we  fhoiild 
declare  him  to  be,  i.  The  only  Mediator  between 
God  and  man.  2.  Sufficient  to  anlwer  all  the  dan- 
gers of  our  fouls.  3.  We  are  to  do  this  in  the  moil 
open  way.  4.  That  he  was  entirely  willing  to  fave 
thofe  that  are  loft.  5.  We  therefore  perfuade  tin- 
ners to  come  to  him  ;  and,  6.  Are  bound  to  iliert 
his  right  of  government  over  th«  whole  creation, 
and  efpecially  over  the  Church.  You  have  heard 
enough  to  convince  you  that  it  is  thus  Chrift  mull 
be  preached.  In  this  light  he  is  held  forth  by  the 
Scriptures  of  truth  ;  and  what  we  tell  the  world 
of  Him  is  upon  thefe  characters.  1  will  nov/  fhew 
you,  that  all  thefe  can  be  true  of  no  other  than  a 
God,  and  our  minillry  would  be  a  fraud  to  man- 
kind ;  we  (hould  be  found  falfe  witnejjes  both  to 
you  and  to  Him  that  fent  us,  if  we  faid  ail  this  of 
a  creature. 

This  1  defire  your  attention  to,  as  that  which  is 
not  only  a  revealed  doctrine,  but  what  enters  into 
ail  your  hope  and  duty.  Many  have  a  mind  to 
pafs   it  off  as  a  dry  fpeculation,  whether  Chrift  is 

Vol.  1.  3D  God 


394  God  preached  to  the  Gentiles, 

SERM.  a8.  God  or  no.     *  They  do  not  love  doubtful  difputa- 
'  '  ^        *  tions  ;  thefe  are  things  above  them  ;  they  are  hard 

*  to  be  conceived  ;  it  is  carrying  them  out  of  their 

*  depth.     Either  it  is  not  laid  down  in  the  Sorip- 

■  tures,   or  it'  it   be,  it  is  under  fo  mqny  folds  of 

*  myitery,  that  God  does  not  expect  wc  (hould  be- 

*  lieve-  what  he  knows  we  cannot  underftand.   That 

*  a  man  may  be  faved  without  it ;  it  is  not  neceflary 

*  to  our  hulinefs  now,  or  the  great  felicity  of  ano- 
f  ther  world.'  Thus  do  people  JJjam  the  truth, 
who  have  not  the  confidence  to  deny  it.  It  lets  us 
fee,  that  Satan  has  advocates  of  all  fixes:  that  if 
he  cannot  bring  you  to  make  ihip wreck  of  faith^ 
lie  will  bring  you  to  make  a  jeft  of  it.  But  ijinlt 
thou  knoWy  0  vain  many  thi^t  without  faith  in  Chrill, 
as  the  only  Mediator,  a  fufficient  Saviour,  a  mer- 
ciful and  faithful  High  Pried,  a  King  over  the 
world,  and  efpecially  the  Chnrch,  thou  uit  amongft 
his  enemies  r  Now,  there  is  no  abilracling  thefe 
from  his  Divinity  ;  they  belong  to  him  as  a  God. 
Thfe  Scripture  makes  him  the  objed  of  our  confi- 
dence upon  thefe  heads,  only  becaufe  he  is  the  Lord, 
and  there  is  none  ^Ife. 

I.  We  can  preach  no  perfon  to  the  Gentiles,  as 
the  only  Mediator  between  God  and  man,  but  one 
John  i.  2.    that  is  God  as  well  as  man  :   The  fame  that  was  in 
jjoh.v.  ^o.  the  beginning  with  God :  he  is  the  true  God^  and  eter- 
nal life.     Do  any  fappofe  that  becaufe  he  is  called 
the  uian  Chrijl  Jefus,  that  therefore  he  w'as  not  God 
vianifefl  in  the  Jiejh  '/  Are  we  afraid  of  meeting  him 
in  this  lower  title  ?  no,  He  is  antichrijl,  who  denies 
that  Chrijl  is.  come  in  the  jiejh.     But  confider  here, 
why  rauft  he  ^s  Mediator  be  a  man  ?  What  necef- 
fity  was   there  of  his  coming  dovvn  into  our  very 
nature  ?  The  reafon  is  plain,   that  he  might  Hand 
upon  a  level  with  one  of  the  parties,  whofe  hap- 
pinefs  he  comprehended  in  the  reconciliation.    As 
Gai.iii.  50.  the  Apoftle  argues,  A  mediator  is  not  a  mediator  of 
qne.    It  is  fuppofed  that  there  are  two  in  the  quar- 
rel ;" 


-vt.  a, 


God  preached  to  the  Gentiles,  395 

rel ;  therefore  in  making  up  the  breach,  he  mUft  skrm^. 
be  as  low  as  the  offender  :  Forajmuch  as  the  cbd-  Heb.  ii.  14. 
dren  were  partakers  of  Jie/h  and  blood,  he  Hkewife 
himjelf  took  part  of  the  fame. 

And  is  not  the  obligation  as  great  and  rtrong 
that  he  Ihould  be  a  God  ?   if  there  was  any  necef- 
iity  of  his  partaking  of  one  nature,  there  mult  be 
the  very  fame  of  his  fullaining  the  other.     What 
is  the  reafon  that  an  Angel  could  not  do  as  weii  ? 
He  is  placed  between  the  two  natures,  neither^God 
nor  man:   and   therefore  \i  2i- partnerpnp   in 'both 
was   not   needful,    fnch  a  creature  mul^  have  had. 
the  moil  happy  iituation  for  this  great  detigJi.   but 
Angels   are  both  too  high  and  too  low  :  their,  na- 
ture was  above  the  feed  of  Abraham,  and  therefore 
he  that  canle  to  redeem  us,  was  inade  lower  than 
they.     Why  ?  that   he  might   be  ds  lpv\^  as  man  ', 
but  that   would    never  conllituie  him  a  Mediator, 
unlets  at  the  fame  time  he  was  as  high  as  G-ou.   He 
was  in  the  form  of  God,  and  thought  it -fto'^ir^biDery 
to  be  equal  with  God,  when  he  made  himfelf  of  no 
reputation,  and  took  upon  him  the  form  of  a  fir- 
•vant.     To  lay  that  he  repi'efented  the  Divine"' Na- 
ture is  nothing;  for  an  Angel,  nay  a  rium, might 
do  that.    Mofes  did  it,  and  therefore  it  is^  mid  Witii 
refpedt  to  him,   that  the  law  was  ordained  hy  ^in-  GaLiii,  ip 
^els  in  the  hand  of  a  mediator.     He  might  in  the 
fame  manner  have  reprefented  both  God  and  n.an, 
by  keeping  his  tirll  glory  :  for  it  he  is  ever  fo  much 
better  than   the  Angels,  he  is  nearer  tu  man  than 
God,  fuppofing  him  to  be  no  more  than  a  creature. 
But  in  taking  upon  him  our  intereft,  he  uas  to  he 
made  of  a  woman,  it  behoved  him  in  all  things  to  be  — iv.  4. 
like  his  brethren. 

And  what?  is  the  concern  of  our  nature  mana-  rieb.  ii.  16. 
ged  by  an  equal,  and  that  of  the  Divine  only  by  a 
deputy  ?   No,  the  child  born  is  the  mighty  God,  the  ifa.  ix.  %. 
Sou  given  is  the  everlafting  Father .     Job  gives  you 
the  true  notion  of  a  Mediator,  when  he  compiuins 

that 


39^  God  preached  to  the  Gentiles: 

SERM.  28.  that  all  the  creation  was  not  able  to  furnifh  one, 

jobix.  3z,  Speaking  of  God,  he  faith,  He  is  ngt  a  man  as  I  am^ 
and  therefore,  if  there  is  any  agreement,  it  mull  be 
by  one  who  is  upon  a  level  with  each  party  :  Nei- 
ther is  there  any  days-man  between  us,  who  may  lay 
his  hand  upon  us  both.  This  days-man,  this  umpire 
in  the  grand  debate,  is  fuppofed  not  only  to  come 
with  deligns  of  peace,  but  as  one  who  is  fitted  to 
the.  two  contenders  :  he  muft  lay  his  hand  upon  us 
both.  Now,  as  it  is  eafy  to  imagine  what  ht  means 
by  laying  his  hand  upon  man,  how  daring  muft 
the  prefumption  be  that  any  creature  fliould  in  the 

ifa.  xi.  13.  fame  fenfe  lay  his  hand  upon  God?  Who  has  di- 
rected the  Spirit  of  the  Lord,  or  being  his  counfellor^ 
has  taught  him.  ?   With  whom  took  he  counfel,  and 

ver.  js.      fwho  iujlrucied  him  ?  'To  who7n  will  ye  liken  mCy  or 
Jhall  I  be  equal?  faith  the  holy  One. 

There  are  two  forts  of  Mediators:  firfl^  One 
that  has  no  inrereft  in  either  party,  what  we  call 
an  indifferent  perfon  ;  fecondly.  One  that  has  an  in- 
tereft  in  both.  Our  blefled  Saviour  was  not  a  Me- 
diator of  the  former  fort,  but  only  of  the  latter. 
Nay  indeed,  there  could  be  no  Mediator  that  was 
unbiaffed  to  both  parties.  Angels  muft  have  join- 
ed with  God  againft  man,  devils  would  have  taken 
part  with  man  again (i  God  ;  and  therefore  our  Me- 
diator muil  be  fo  placed  between  the.  two  adver- 
faries,  as  to  partake  of  the  concerns  of  both.  In 
order  to  make  him  properly  a  party  with  us,  he 
muft  be  truly  man  ;  flefh  of  our  fl(  (h,.  and  bone  of 
our  bone.  And  does  not  the  very  notion  of  a  Me- 
diator tell  us,  that  he  could  never  manage  the  in- 
tereft  of  the  Divine  Nature,  if  he  was  not  as  truly 
God  P 

So  that  his  Deity  is  not  an  uncertain  or  a  diftant 
fpeculation ;  you  fee  it  enters  into  your  hope.     If 
he  was  no  man,  and  if  he  is  no  God,  we  have  had 
^  no  Mediator,  the  war  keeps  open  ;  and  if  there  is 
no  reconciliation,  there  is  no  pardon  :  Our  preach- 
ing 


God  preached  to  the  Gentiles,  397 

ing  is  in  vain,  and  your  faith  in  vain  ;  you  are  yet  in  serm.  t>. 
your  Jins.  If  he  was  not  God^  his  pretending  to 
fecure  the  divine  glory  by  a  fatisfadion  was  exer- 
ciling  himielf  in  things  too  high  for  him.  He  might 
have  a  pity  for  jnan^  but  no  creature,  was  great  e- 
nough  to  take  iuto  his  hands  the  intereil  of  God^ 
who  has  exprefsly  told  us,  that  ht  puts  no  trvft  in  Jobiv.  is. 
bis  faints.  Not  that  they  ever  deceived  him  ;  but 
the  meaning  is,  that  there  is  one  affair  which  he 
will  keep  within  himfelf,  which  none  of  the  fpirits 
about  the  throne  can  be  equal  to.  And  what  can 
this  defign  be,  that  none  of  the  faints  are  let  into, 
as  managers  or  agents,  but  the  .redemption  of  his 
people  ? 

(2.)  In  preaching  Chrift  Jefus,  we  reprefent  him 
to  the  world  as  fufficient  to  anfwer  all  the  necefli- 
ties  of  their  fouls,  both  by  way  of  atonement  for 
them,  and  of  conqueft  over  them  ;  that  he  paid  a 
full   price,   and   that  he  is  poiTefled'  of  a  complete 
fund.    We  do  not  call  them  to  the  vain  pradice  of 
the  heathen  religion,  to  trufl  i?i  a  god  that  cannot 
fave :  If  there  was  any  more  needful  to  their  par- 
don than  he  has  done,  or  to  their  healing  than  he 
can  do,  i?i  vain  would  falvation  he  hoped  for  from 
Him,  any  more  than  from  the  multitude  of  moun- 
tains.   But  we  tell  the  Gentiles,  that  he  is  one  that  Pf.ixxxix, 
is  mighty,  able  to  fave  to  the  utter?noJt  ;  that  whoever  ^1^',^-^^ 
believes  in  himjhall  not  be  confounded  ;  that  the  ends    25 
of  the  earth  may  look  to  him  and  be  faved.  .  ^  ^^'"  "•  ^' 

Now,  upon  what  foundation  can  we  talk  fo  at 
large,  but  becaufe  he  is  the  Lord,  and  there  is  none 
elfe  ?  He  fpeaks  of  himfelf,  /  am  Jehovah  ;  there  ffa.  xiv. 
is  no  God  befides  me  j  ajufl  God  and  a  Saviour y  a?id  ^^-^^S* 
there  is  none  befides  me.  Look  unto  me,  and  be  ye 
faved  all  the  ends  of  the  earth  :  for  I  am  God,  aiid 
there  is  none  elfe.  I  have  fworn  by  my f elf,  the  word 
is  gone  out  of  my  mouth  in  righteoujnefs,  and  Jhall 
not  return,  that  unto  me  every  knee  Jhall  bow,  every 
tongue  JJmll  fwear.     Surely  Jhall  one  fay.  In  the 

LORU 


398  God  preached  to  the  Oentiles, 

i>ERM.  28.  Lord  have  I righteoufnefs  and Jlrengtb  ;  even  to  him 
Jh all  men  come^  and  all  that  are  incenfed  againji  him 
Jhall  he  afhamed :  in  the  Lord/hall  all  the  feed  oflf- 
rael  be  jujlijied^  and  Jhall  glory. 

We  durtt  not  fay  of  a  creature,  let  him  be  never 

Heb.  X.  14.  fo  glorioas,  that  by  one  offering  he  has  for  ever  per- 
fedied  the?n  that  are  fanciijied.  Obferve  there,  what 
He  gives  them  is  a  perfection.  This  perfeftion  is 
for  ever  ;  it  includes  their  fandlification,  and  it  is 
by  no  more  than  one  offering.  The  devils  aie  a 
great  facrifice  to  Divine  Juftice  ;  but  though  that 
execution  has  continued  fo  long,  they  are  not  fo 
much  as  fanSlifed.  The  Jews  had  an  High-prieft 
by  Divine  appointment,  who  fand:ified  the  people, 
•but  they  were  never  perfected ;  what  he  did  to 
them  muft  be  repeated  every  year  :  But  here  is  one 
Dffering  that  held  for  the  fpace  of  three  hours  ;  and 
this  avails  to  the  full  pardon  of  all  the  faints  that 
eVer'Were,  or  ever  will  be,  either  in  earth  or  in 
heaven. 

It  is  plain  the  merit  does  not  arife  from  either 
the  extremity  or  the  length  of  his  troubles.  Ano- 
ther perfon's  body  might  have  been  expofed  to  the 
fame  torture,  and  yet  it  would  not  avail  as  a  propi- 
tiation for  one  fin.  So  that  the  value  of  this  death 
is  taken  from  his  dignity  that  endured  it  :  and  in 
that  cafe  we  muft  confider  him  as  having  more 
than  a  dying  nature.  If  he  was  no  higher  than  an 
Angel,  he  muft  be  too  high  for  a  crofs.  He  died 
as  a  man,  and,  what  muft  He  be  more  than  man, 
to  give  that  death  fuch  an  extenfion  of  merit,  as  to 
make  an  atonement  for  thofe  vaft  numbers  out  ot 
every  kindred^  and  tongue,  and  people,  and  nation  '^ 

Had  he  been  a  creature,  though  never  fo  highly 
exalted,  his  death  might  be  looked  on  as  heroical ; 
but  not  as  atoning,  becaufe  it  was  impoflible  that 
fuch  a  one  fhould  lay  the  Divine  Nature  under  any 

Rom.  xl.     obligation  :   For  vuho  has  firjl  given  to  him^  and  it 
^^'       Jhall  be  recompenfed  to  him  again  ?  As  for  example;, 

an 


God  preached  to  the; Gentiles.  399 

an  Angel  may  be  very  dutiful,  hut  he  is  incapable  serm.  28. 
of  having  a  claini  upon  God  ;  and  the  reaion  is 
plain,  becaufe  he  can  do  no  more  than  he  is  obli- 
ged to  do.  And  if  you  will  fuppofe  a  creature 
higher  than  the  Angels,  the  more  glory  you  ima- 
gine to  be  in  Him,  the  lefs  is  he  capable  of  deler- 
ving  for  another  ;  becaufe  all  his  capacities  are  pie- 
engaged. 

But  now,  in  order  to  our  Lord's  being  a  facri- 
iice,  that  is  faid  of  him  which  could  never  be  true 
of  a  creature,  that  he  was  made  under  the  law.  The  Gal.  iv.  4, 
whole  creation  are  under  one  law  already  ;  nor  can 
they  merit  any  thing  from  God  by  laying  them- 
felves  under  a  new  one.  It  is  too  late  to  have  it 
faid  of  the  Angels  ;  for  he  made  them  fpirits,  and 
his  minifters  a  flaming  fire  :  and  therefore,  when 
this  is  affirmed  of  Chrift,  it  mull  be  underftood  of 
fomething  new,  what  nothing  but  his  own  confent 
could  bring  upon  him.  And  it  is  of  the  fame  na- 
ture with  what  he  fays,  A  body  haji  thou  prepared  Uth.^.^. 
me,  fuch  a  cloathmg  as  I  had  not  before  :  fo  that 
this  could  be  only  true  of  one  who  was  eternally 
aboije  law  j  and  that  is  more  than  can  be  faid  of 
any  creature,  let  him  be  never  fo  glorious. 

1  am  aware  of  an  anfwer  that  fome  will  give  to 
this,  that  he  was  made  under  the  ceremonial  law, 
that  bein^  a  minijler  of  the  circumci/ion,  it  became 
him  to  fulfil  all  rigbteoufnefs.  This  indeed  is  true 
enough  ;  but  1  think  it  very  plain,  the  law  the  A- 
poftle  faith  he  was  made  under,  is  not  that,  becaufe 
he  goes  on  to  tell  us  the  reafon  of  it,  it  was  to  re- 
deem thofe  that  were  under  the  law,  that  we  might 
receive  the  adoption  offons.  Obferve  here,  he  fpeaks 
this  to  the  Galatians,  Gentiles  who  were  never  un- 
der the  ceremonial  law  of  the  Jews,  and  therefore 
needed  no  redemption  from  it.  He  came  under 
the  fame  law  with  them  ;  and  that  was  the  law 
that  the  whole  creation  is  under,  the  covenant  of 
works.     Now  this,  as  a  creature,  he  muft  have 

been 


400  God  preached  to  the  Gentiles. 

SERM.  28,  been  under  hefare,  and  therefore  his  taking  liponf 
him  that  obligation  then  would  have  been  of  no 
avail. 

jer.  xxiii.  ^o  wonder  therefore  that  he  is  called  J/^^oi^flZ? 
our  righteo'ufncfs  ;  for  though  the  dying  b>  which 
he  brought  it  in  fhewed  him  to  be  a  man,  yet  the 
very  brin>.',ing  in  that  righteoufnefs  proves  that  he 
is  the  great  Jt-hovah.     Nor  need  we  be  amazed, 

Zech.  xiii.  when  Gocl  awakes  hisjword  againjl  a  man,  that  he 
'■  conliders  that  man  as  his  fellow.     This  is  more 

Pf,  ixxxix.  than  ever  he  called  an  Angel ;  for  who  among  the 
gods  may  he  aompared  unto  the  Lord  ?  and  yet  he 
faith  it  to  a  man,  and  that  in  a  cafe  when  he  was 
going  to  fhew  his  human  nature  in  the  moll  la- 
mentable way.  The  very  awaking  of  the  fword 
againft  him  was  an  argument  that  he  had  fome- 
thing  about  him  weak,  and  vain,  and  paffive.  He 
could  not  upon  this  confideration  be  ^fellow  to 
God ;  for  with  regard  to  that  he  calls  himfelf  a 
'worm,  and  no  man.  And  is  it  not  ftrange  that  in 
the  very  worft  of  our  nature,  he  fhould  be  rcpre- 
fented  as  equal  to  God?  But  it  jDbews  us,  that 
though  the  fword  killed  him  as  a  creature,  yet  the 
Tather  had  taken  his  aim  in  vain,  the  blow  had 
palTed  for  nothing,  if  it  had  not  fallen  upon  bis  fel- 
low. 

Such  a  phrafe  is  that  which  I  have  fome  time 
ago  brought  in  to  the  fervice  of  this  -argument, 

Adlsxx.is,  Take  heed  to  the  Church  of  God,  which  he  has  pur- 
chafed  with  his  own  blood.  To  talk  of  the  blood 
of  a  God,  of  a  dying  bleeding  Deity,  is  a  force  up- 
on all  language  ;  but  the  meaning  can  be  only  this, 
that  though  he  who  died  was  plainly  a  man,  yet 
there   muft   be  another  conlideration  of  him  :  He 

Heb.  i.  3.  "bled  as  a  man,  but  he  purchafed  as  a  God  :  Being 
the  bright nejs  of  his  Father* s  glory,  and  the  exprtfs 
image  of  his  perfon,   by  himfelf  he  purged  our  fins. 

Rev.i.s,  6.  Uc  that  loved  ns,  and  wafhcd  us  from  our  fins  in  his 
''  own  bloody  and  has  inade  us  kings  and  priejis  unto 

God 


God  preached  to  the  Gentiles, .  401 

God  and  his  Father :  He  is  alpha  and  omega^  the  serm.  28. 
beginning  and  the  endings  the  Almighty.  ' 

The  fame  may  we  obferve  of  his  other  work  as 
a  Saviour,  and  that  is  making  you  a  willing  peo- 
ple ;  having  grace  enough  to  produce  your  change, 
to  carry  on  the  reformation,  and  bring  you  at  laft 
to  heaven.  This  the  fcripture  does  fometimes  af- 
firm of  the  Father.  Faith  is  the  operation  of  God, 
who  raifed  Chrift  from  the  dead.  He  is  the  au- 
thor of  every  good  and  perfed  gift,  who  is  the  Fa- 
ther of  lights  J  without  any  variahlenefs  or  Jhadow  of 
turning.  Sometimes  the  Son  claims  it  as  his  own 
performance  :  Thy  people  Jhall  he  willing  in  the  day  P^ai-  ex.  3. 
of  thy  power,  and  theyJJjall  worjhip  thee  in  the  beau- 
ties of  holinefs.  And  fometimes  we  are  faid  to  be 
born  of  the  Spirit.  Our  converlion  is  by  the  power 
of  the  Holy  Ghofl ;  it  is  He  that  quickens. 

And  though  the  fcheme  that  is  lb  much  admired 
has  given  us  a  fubordination  of  thefe  three,  yet  we 
find  the  greateft  work,  that  our  thoughts  are  able 
to  conceive  of,  afcribed  to  them  all.     Now,  who  is 

it  that  can  create  in  you  a  clean  heart,  and  renew  a 1'- 10. 

right fpir it  within  you?  We  know  that  none  of 
the  gods  of  the  heathen  can  give  rain,  nor  can  the 
heavens  themfelves,  without  a  Divine  appointment, 
give  (bowers,  though  they  are  fo  full  of  them. 
Now,  muft  he  be  a  God  who  waters  the  earth  ? 
and  may  a  creature  caufe  his  doSlrine  to  drop  as  the 
rain,  and  his fpeech  to  diflil  as  the  dew? 

Have  you  no  other  than  the  Supreme  Being  for 
your  author  ?  Is  it  He  that  has  made  you,  and  not 
you  yourfelves  ?  Is  He  the  potter,  and  you  the 
clay?  Kwd^  (Z2iXi\}[i^  other  creation,  which  is  more 
difficult  by  the  oppofition  that  it  meets  with,  and 
more  glorious  by  the  happinefs  that  it  rifes  to,  may 
this  be  done  by  one  who  is  not  God?  No,  there 
muft  be  the  exceeding  greatnefs  of  his  power  to  Eph.  i.  19. 
work  faith  in  us.  Are  you  to  bQ  fanciifed  in  Cbrijl 
JefuSy  and  is  he  no  more  than  a  creature  as  your- 
Vgl.  I.  3  E  felves 


4.02  God  poached  to  the  Gentiles, 

SERM.  ts.  felves  are  ?  I  am  obliged  to  the  faints,  the  excellent 
■'  •  of  the  earth,  as  the  helpers  of  my  joy  ^  and  more  fo 
to  the  Angels,  as  the  guardians  of  my  foul  ;  but 
there  is  fomething  that  I  want,  which  neither  the 
one  nor  the  other  can  give  me,  and  for  this  I  am 
diredled  to  a  Redeemer.  Now,  his  being  ftronger, 
and  more  glorious  than  they,  is  not  enough,  unlefs 
he  is  omnipotent.     I  can   never  think  he  will  be 

Phil.  iii.     able  to  change  my  vile  body,  and  fajhion  it  like  unto 
*?•        his  glorious  hody^  if  it  is  not  from  a  power  by  which 
he  can  fubdue  all  things  to  himfelf. 

(3.)  I  told  you  that  in  preaching  Chrift  Jefus, 
we  are  to  make  a  public  difcovery  of  him.  We 
muft  not  conceal  his  right  eovjne.fs  and  his  truth  from 
the  great  congregation  ;  and  in  that  are  to  run  all 
hazards  :  but  this  is  more  than  we  owe  to  a  crea- 
ture. It  is  as  much,  1  am  fure,  as  Vv-e  can  poflibly 
do  for  a  God;  and  it  is  pity  that  there  are  no 
bounds  fet  to  our  zeal  for  him,  if  he  is  not  fo. 
XVorfliiping  an  Angel  is  reckoned  idolatry,   and  a 

cr.1.  ii.  8.   grofs  u'ickcdnefs,  and  /<?/  no  man  beguile  you  into  it. 

WiL  iii.  8.  Suppofe  you  had  feen  any  of  thofe  who  counted  all 
hut  lofs  for  the  excellency  of  the  knowledge  of  Chrifl 
Jefus  their  Lordy  and  alked  them,  *  Why  do  you 

*  take  all  this  pains  for  one  who  is   no  n»ore  than 

*  a  vicegerent  ?    Have  you  .any  referves  for  the 

*  principal  ?  Can  you  poflibly  go  farther  for  the 

*  Great   God,  than   you   do  for  this  glorious  De- 
Mic.  iv,  3.  ^  puty  ?'     They  might  anfwer,  It  is  he  that  Jh all 

5*  judge  among  many  people,  and  flrong  nations  afar 
off ;  and  therefore  as  all  people  will  walk  every  one 
in  the  ruime  of  his  god,  fo  we  will  walk  in  the  name 
of  this  Lord  our  God  for  ever  and  ever. 

This  had  been  a  Itrange  way  of  preaching  both 
to  Jews  and  Gentiles.  As  to  the  Jews,  if  they  had 
not  taken  the  Meffiah  to  be  a  God,  Vv'hat  had  they 
got  by  the  difpenfation  ?  What  was  there  in  God's 
fpeaking  to  them  by  his  Son,  more  than  thofe  divers 
Ijianners  that  at  fiindry  times  he  had  taken  with 
"" '  \W]\ 


God  preached  to  the  Gentiles.  403 

their  fathers  by  the  Prophets  ?  It  is  true,  V/e  tead  serm.  as. 
that  Mofes  had  them  that  preached  him  in  the  fyna-  a^s  xv. 
gogues  every   Sabbath-day ;    bat  preaching  Mofes     ^i. 
was  quite  a  different  thing  to  them  from  preaching 
Jefus.     There  was  no   pretence  of  engaging  their 
trull  and  dependence  upon   Mofes :    he  was  never 
called   their   Saviour  or  their  Advocate.     And  fo, 
Ij^ofe  exprellions  of  their  being  baptized  unto  Mofes  1  Cor.  x.  i, 
in  the  cloud  and  in  the  fea,   never  did,  and  never     *" 
can  mean,  that  they  were  called  by  his  nanie,  or 
owned  a  Divine  authority  in  him.     But  thus  did 
John   the   Baptilt  proclaim  himfclf  to  them  :  He 
was  the  voice  of  one  crying  in  the  wildernefs.  When 
he  called  himfelf  fo,  it  was  to  the  Jews,  who  Vv'ould 
eafily  turn   to   that  Scripture  where  this  was  fore- 
told.    There  they  might  read  in   the  plaineft  lan- 
guage :   0  Zion,  that  hringeji  good  tidings ,  get  thee  ifa.  xi.  s. 
up  into  the  high  mountain  ;  0  Jerufaleni  that  bringejl 
guod  tidings,  lift  up  thy  voice  with  Jlrength  ;  lift  it 
up,   he  not  afraid.     This   does   by  an   undeniable 
connexion  of  the  paffages  refer  to  the  coming  of 
Chrift  Jefus :  And   what  are  they  to   fay  in   this 
public  manner  ?  -5*^)'  to  the  cities  of  Judah,  Behold 
your  God.     Suppoling  they  were  to  make  all   this 
folemnity  for  a  creature,  what  could  they  poffibly 
do  more  for  the  Moft  High  ?    Solomon  knew  that 
God  \\\vcSftVi  fdled  the  houfe  with  his  glory.     It  was 
no   Angel  that  managed  the  cloud,  i;hough  fuch  a 
one  might  have  done  it.     They  adored  the  dif- 
covery  that  God  made  of  himfelf.     And   what  ? 
was  a  God  in   a  cloud  the   Supreme  God,  and  a 
God  manifeft  in  the  flefh  only  a  fubordinate  ?   No, 
He  th-dt  gave  peace  in  that  place,  and  made  the  glory  Hag.  ii.  ^. 
of  the  latter  houfe  greater  than  the  former,  is  the 
Lord  of  hojls. 

Are  niinifters  ordered  to  lift  up  their  voice  with 
flrength,  to  Hand  it  out  againft  all  oppolition,  and 
not  to  be  afraid  in  proclaiming  a  mere  name,  a 
bare  title  .'*  The  Prophet,  in  his  difcourfes,  takes 


404  God  preached  to  the  Gentiles, 

SERM.  ss.  off  all  furmifes  of  that  nature,  when  he  defcribes 

ifa.  xF.  10,  the  God  we  are  to  fpeak  of :  Behold^  the  Lord  God 

*'•        Jhall  coffie  with  ajlrong  handy  and  his  armjhall  rule 

for  him  :  Behold^  his  reward  is  with  him,  and  his 

ivork  before  him.     He  Jhall  feed  his  flock  like  a 

fhepherdy  he  Jfjall  gather  the  lambs  with  his  arm^  and 

Jfmll  carry  them  in  his  bofom,  and  Jhall  gently  lead 

thofe  that  are  with  you?ig.     You  will  eafily  allow 

the  fitneis  of  this  character  to  our  bleffed  Lord. 

vcr.  12.      Now,   he  that  does  thefe  things,  has  meafured  the 
waters  in  the  hollow  of  his  hand,  and  meted  out  the 

j8^     heaven  with  a  fpan,  and  is  called  afterwards /Z;^ 

everlajling  God,  the  creator  of  the  ends  of  the  earthy 
who  faints  not,  nor  is  weary,  and  there  is  no  fe arch- 
ing out  of  his  underfianding. 

As  impertinent  would  it  have  been  to  go  among 
the  Gentiles  with  a  report  concerning  a  creature  \ 
it  would  have  done  no  more  than  refine  and  elevate 
their  idolatry.  Their  fault  was  not  worfhiping 
the  true  God,  and  doing  fervice  t©  thofe  that  by 
nature  are  no  gods.  Bowing  before  the  work  of 
their  hands  was  the  aggravation  and  the  folly  of 
the  crime  ;  but  the  firft  error  lay  in  paying  this 
homage  to  any  thing  ;  and  had  they  chofen  the 
bed  of  the  creation  for  their  idol,  it  was  all  one  in 
the  fubftance  of  the  adlion  :  the  guilt  had  been 
the  fame  to  worfhip  an  Angel  as  to  worfliip  a  fly; 
becaufe  it  was  an  alienation  of  that  which  could 
be  only  due  to  their  Maker. 

And  mull  Chriftianity,  which  is  revealed  to 
bring  them  to  their  God,  rather  keep  them  from 
him  ?  They  were  bid  to  believe  in  Cbrijl  Jefus,  to 
call  on  hiiu,  to  do  in  it  hopes  of  falvation,  to  lay 
the  whole  weight  of  their  faith  and  confidence 
there  :  and  is  not  this  as  much  as  they  could  do 
to  the  true  God  r  Do  you  imagine,  if  tlie  Apoftles 
knew  Jefus  Chrifl  to  be  no  more  than  a  creature, 
that  they  would  m  fo  loofe  a  way  have  recom- 
mended him  as  the  objed  of  all  devotion  and  af- 

furance  ? 


God  preached  to  the  Gentiles*  405 

furance  ?  and  this  among  people  who  had  gods  serm.  28. 
many,  and  lords  or  mediators  niany^  before  ?  Would 
they  not  have  diftinguifhed  a  thoufand  times  be- 
tween the  duty  they  prefled  to  a  Mediator,  and 
that  which  was  due  to  the  Supreme  Being ;  be- 
caufe  this  was  the  very  rock  upon  which  the  hea- 
then had  been  fplit  before  ?  Why  would  they  in 
fo  unguarded  a  manner  fpeak  of  him  as  a  God, 
without  telling  the  people  that  they  only  ufed  the 
word  in  a  lower  fenfe  ?  What  pity  is  it  they  fhould 
let  the  Gentiles  run  away  with  an  error  fo  much 
akin  to  that  which  they  were  brought  up  in  ? 

Had  fome  preachers  of  the  new  fcheme  in  our 
polite  age,  gone  upon  the  minillry,  there  had  been 
no  danger ;  they  would  moll  certainly  have  taken 
care  every  time  they  called  Chhlt  by  the  name  oi 
God  to  explain  it  to  them,  that  he  was  not  f elf - 
originated^  if  fuch  a  rumbling  word  may  be  called 
an  explication.  There  had  been  no  fnare  in  their 
prayers  or  fermons,  no  afcribing  of  glory  to  him^ 
but  rather  through  him  to  another.  We  fhould 
have  had  a  Gofpel  well  guarded  with  critical  di- 
ftindlions :  But  it  is  plain  the  Apoftles  went  on  ia 
a  more  uncautious  way,  and  made  fo  little  diffe- 
rence between  the  ellential  glories  of  the  Father 
and  Son,  as  has  tempted  thofe  who  felt  the  power 
of  their  Gofpel  to  think  there  was  none.  Nay, 
really,  as  far  as  I  have  looked  into  the  Mahometan 
religion,  I  nmft  needs  own,  that  it  is  a  fcheme 
more  open  and  lefs  deceitful  than  the  Chriftian,  if 
Chrift  is  not  God.  I'hat  perfon  never  called  him- 
feif  more  than  the  great  Prophet.  He  takes  no 
titles  in  common  with  the  Supreme  Being  •,  and 
therefore  his  followers  are  in  no  temptation  to  be- 
lieve him  a  God,  becaufe  he  never  called  himfelf 
fo  ;  but  with  us  there  are  many  paflages  that  muft 
be  a  fnare  to  our  fouls,  if  they  do  not  reveal  Chrift 
to  be  the  great  objed  of  our  faith, 

.      •  (4.)  In 


4o6  God  preached  to  the  Gentiles, 

SERM.  as.  (^4,)  In  preaching  Chrift  Jefus,  we  declare  his 
*  willingnefs  to  fave  them  that  are  loll.  It  is  true, 
this  may  be  in  a  creature.  Angels  have  a  pity  to 
our  nature  as  it  is  forlorn,  and  a  delight  in  it  when 
it  is  renewed.  The  laints  put  on,  as  the  eled  of 
God,  boiveh  of  mercy  ;  but  yet  the  concern  that  a 
Mediator  has  for  the  fouls  of  men,  is  laid  down  in 
thofe  chara6ters  that  belong  chiefly  to  God. 

When  Job  fpeaks  of  the  Divine  compaiiion,  he 
reprefents  it  as  flowing  from  a  Creator,  Thou  Jljalt 
call,  and  I  will  anfwer,  for  thou  wilt  have  a  defire 
to  the  work  of  thine  hands.  He  looks  upon  thefe 
unhappy  people  as  things  or  perfons  whom  he  has 
formed  ;  and  in  that  view  the  Scripture  all  along 
delivers  it  to  us.  With  the  fame  propriety  does 
our  Lord  fpeak  of  his  eledl.  When  he  was  in  the 
world,  it  is  faid,  The  world  %vns  made  by  him.  He 
came  to  redeem  a  part  of  his  own  creation.     For 

Co!. ;.  14.  though  we   have  redemption   through  his  blood,  the 

16.        forgivenefs  of  our  fins,  yet  all  things  are  created  by 

him,   and  for  him.     Thus   he   faith  of  his  people, 

John  X.  27.  when  he  compares  himfelf  to  a  fhepherd,  They  are 
my  fheep,  and  defcribes  a  hireling,  as  on€  whofe 
oivn  thejbeep  are  not.     It  is  true,   he  mentions  t'ne 

xvii.    Father  as  making  the  choic,  Ihine  they  were,  and 

^^-  thou  gavejl  them  me;  but  even  in  that  prayer, 
when  he  appeared  in  the  form  of  a  fervant,  he 
fpeaks  of  an  united  and  common  poflTellion,  which 
would  have  been  too  much  for  a  creature.  All 
mine  are  thine,  and  thine  are  mine,  and  I  am  glori- 
fied in  them. 

C5.)  Our  preaching  is  perfuading  finncrstocome 

i.  4.    to  him,  that  they  may  have  life.     For  in  him  was 

life,  and  that  life  is  the  light  of  the  world.  But 
what  a  baulk  is  it  to  our  argument,  to  tell  tb^m 
he  is  not  God  ?  One  of  the  noblell  notions  we  can 

Pf.xxxvi.    have  of  the  Deity  is,  that  with  him  is  the  fountain 
9.     ..of  life :  In  him  we  live,   and  niozic,   and  have  our 

^%r''    being,  was  the  plaineft  account  that  the  Appftle 

could 


God  preached  to  the  Gentiles.  407 

could  give  of  the  moft  High  God  to  the  Athenians :  serm.  iS. 

.  and  would  he  fay  that  of  Him  that  might  be  as 
well  affirmed  of  a  creature?  Is  it  not  too  much 
for  a  dependent  being  to  fay,  /  am  the  refurrec-^°^'^^^^' 
tio/i  and  the  life,  and  whojoever  believes  in  me, 
though  he  were  dead,  yetjhall  he  live  ?  The  mean- 
ing was  not,  that  he  who  Ihould  die  fhould  rife 
again  and  live,  but  the  names  he  here  takes  upon 
him  lignify  an  almighty  influence. 

We  fliould  be  afliamed  to  call  people  to  depend 
upon  one  that  is  not  God,  All  the  ends  of  the  earth  Pf.xxu.27, 

Jhall  remember  and  turn  unto  the  Lord,  and  all  the     *^* 
kindreds  of  the  nations  Jhall  worjlnp  before  thee,  for 
the  kingdom  is  the  Lord'' s,  and  he  is  the  Governor 
among  the  nations.      We  preach  not  ourf elves,  but  2Cor.iv.s. 
Chri/i  Jefus  the  Lord,  and  ourfelves  your  fervants 

for  Jefus  fake,  for  the  fake  of  his  honour  and  em- 
pire.    Whither  fhould  a  people  feek  but  to  their 
God,  and  is  our  minillry  inviting  you  to  any  lefs^? 
No;  as  Thomas  called  him,  My  Lord,  and  my  God,  M"  ^j?. 
fo  all  the  Scripture  is  written,  that  we  might  be-     '^  '  ^  ' 
lieve  that  Jefus  is  the  Chrijl,   the  Son  of  God,  and 
that  believing  we  might  have  life  through  his  name. 
(6.)  We   proclaim  him  as  the  great  Head  over 
all  things  unto  his  Church.     We  own  no  other 
authority ;  but  this  is  fo  far  from  being  inconlift- 
ent  with  the  belief  of  his  divinity,  that  we  durll 
not  fay  fo  much  of  him  if  he  was  not  God,  and 
had  wox.  the  fulnefs  of  him,  who  fills  all  in  all.  Some-  Eph.  {.  uit 
times  he  has  reprefented  his  relation  to  the  Church 
by  that  of  a  marriage  ;  and  efpecially  the  Gentile 
church  is  called  to  remember,   that  he  is  her  Lord,  Pf.  xiv.  ir. 
and  pje  Jhould  worjhip  him  :    but    how  alTuming 
would  this  be  for  any  creature  after  the  plain  lan- 
guage of  that  ancient  promife,  27y  Maker  is  thy  ifa.  Hv.  5. 
hujhand,  the  Lord  of  hofls  is  his  name,   and  thy  Re^ 
deemer  the  holy  One  of  Ifrael,  the  Lord  of  the  whole 
parth  Jhall  he  be  called?  Is  it  likely  that  one  who 

is 


4o8  God  preached  to  the  Gentiles, 

SERM.  as.  is  ^o  morc  than  a  vicegerent  deity  would  be  rival 
to  him  who  gave  this  alfurance  ?  Or  is  the  Church 
under  the  New  Teftament  placed  in  relation  to  a 
lower  head  than  that  under  the  Old  ?  No,  his  em- 
pire (hall  endure  for  ever.     He  is  fpoken  of  with 

Rev.  ii.  23.  all  governing  perfedions,  One  that  fearches  the 
hearts^   to   render  to  every  man   according  to   his 

Mat.xxviii.  works  ;  one  that  is  with  his  people  always  to  the 
*°-         end  of  the  world  ;  one  who  lives  in  them^  and  they 

joh.xiv.20.  in  him  ;  of  who/e  fulnefs  they  receive,  and  grace  for 

—  i.i6.  grace :  and  therefore  we  muft  fay  to  Zion,  Thy 
God  reigns. 


^<|><i>'#'^4>^'#  #'#'^'#"#"#^4*#' 


[une  7- 
17x9. 


SERMON  XXIX. 


III.  \'J[T^  ^^^  ^^°  confider  this  branch  of  our 
W  religion  as  a  Mystery  ;  one  of  thofe 
things  that  man's  wifdom  teaches  not,  and  which 
we  can  no  otherwife  know  than  by  comparing  fpi~ 
ritual  things  with  fpiritual.  That  God  fhould  be 
manifeft  in  the  flefh,  is  a  dodtrine  that  appears  to 
our  wonder  ;  that  he  Ihould  be  juftified  in  the 
Spirit,  carries  us  ftill  farther  beyond  our  depth  ; 
his  being  ^ttn  of  Angels,  and  adored  by  a  nature 
into  which  he  never  entered,  fwells  up  the  admi- 
ration of  the  believer  ;  and  now  it  is  another  ar- 
ticle of  furprife,  that  he  fhould  be  preached  a- 
mong  the  Ge?itiles,  if  you  do  but  confider  the  fol- 
lowing particulars. 

I.  It  is  myfterious,  that  the  Gentiles,  who  were 
negleded  for  fo  many  ages,  fliouldhave  Chrift  Je- 

fus 


Got)  preached  to  the  Gentiles,  46^ 

fus  preached  among  them.     What  anfwer  can  be  ^,^^^J_^' 
given   to  thefe.two  queftions  ?  Why  God  was  fo 
long  filent  to  thofe  people,  and  why  he  fpoke  out 
at  laft  ?  That  the  wildernefs  and  the  folitaty  ^/acd"  iia-  ^^xv, 
Jhoidd  be  glad ^  and  the  defer t  rejoice),  and  bhffbm  as     ^'*' 
the  rofe :  That  the  glory  of  Lebanon'  pj old d  be  given 
to  it,  the  excellency  of  Carmel  and  Sharon,  that  they 
Jhouldfee  the  glory  of  the  Lord,  and  the  excellency  of 
the  God  of  Ifrael !  We  can  refolve  it  into  nothing 
elfe  but, his  own  good  pleafure,   the  counfcl  of  his 
njoilh;  even  fo  it  feemed  good  in  his  fight. 

You  know  what  diminutive  names  the  methods 
of  Providence  drew  upon  thofe  poor  people.  The 
Jews  called  them  no  better  than  dogs,  and  our  Sa- 
viour himfelf  makes  ufe  of  that  language.  The 
doctrines  of  religion  were  efteemed  the  childrens 
bread,  and  by  no  means  to  be  cafl  unto'  thofe  for 
whom  they  were  never  deiigned.  Thus  it  held 
for  many  generations,  and  yet  at  laft,  the  Gofpei 
that  feemed  to  have  crowded  up  itfelf  took  pleafure 
in  a  difTulion.  The  great  God  gave  fuch  a  turn  to 
the  courfe  of  his  providence  as  he  never  had  done 
.before,  and  unravelled  all  the  difpofitions  of  former 
ages.  They  who  were  in  times  pajl  Gentiles  in  theiL^h.  n.  it, 
fiejh,  called  the  uncircumcifion  by  thofe  who  were  the  ^'^'  '3- 
circumcifion  in  the  flejh  made  with  hands ;  at  that 
time  they  were  without  Chrifiy  being  aliens  from  the 
commonwealth  of  Ifrael,  flrangers  from  the  covenants 
of  promife^  having  no  hope,  and  without  God  in  the 
ivorld :  But  now  in  Chrifl  Jefus,  they  who  were 
fometimes  afar  off,  are  made  nigh  by  the  blood  of 
Chrifl.  Well  might  he  fay,  that  he  would  create 
ia  new  thing  in  the  earth,  what  had  not  been'  con- 
ceived or  expedled. 

Where  (hall  we  look  for  the  fprings  of  this  mo- 
tion but  into  that  fovereign  goodnefs,  that  is  gra- 
cious becaufe  it  will  be  gracious,  atid  Jhews  mercy 
where  it  will  Jhew  mercy?  Who  can  account  for 
the  diflindion  that  he  made  between  one  of  Noah's 

Vol.  I.  3  ^  pofterity 


jiQ  Great  is  the  Mystery, 

sERM.  19.  pofterity  from  the  other  two  ?  Why  muft  the  re- 
*''""^'      '  velation  of  a  pure  Gofpel  and  a  future  hope  be  con- 
fined to  them  :   Why  did  it  after  that,  ftill  run  nar- 
rower, in  the  channel  of  one  family  ?  He  aded  in 
this  as  the  proprietor  of  his  own  mercy,  who  gives 
no  account  of  his  matters^  either  in  grace  or  nature. 
And  the  queftion  is  as  hard,  why  he  ihould  af- 
terwards break  down  the  inclofures  of   his  own 
making,,  and  fend  abroad  without  any  limitati-ons 
Eph.  iii.  3.  that  truth  that  had  been  fo  long  a  peculiar  ?   By 
'       revelation  be  made  known  the  myjleryy  which  in  other 
ages  was  not  made  known  to  the  Jons  of  nteUy  as  it  is 
now  revealed  unto  the  holy  Apojlles  and  Prophets  by 
the  Spirit  j  that  the  Gentiles  Jhould  be  fellow-heirs, 
and  of  the  fame  body,  and  partakers  of  his  promifeirt 
Chrijl,  by  the  Gofpel.  ,  If  there  was  any  reafon  for 
keeping  it  as  a  lecret  from  fome  part  of  mankind, 
why  did  not  that  reafon  hold  ?  Why  muft  the  ar- 
gument of  revealing  hirafelf  to  a  peculiar  people  be 
only  temporary,  and  he  who  delighted  in  the  name 
of  the  God  of  Ifrael,  take  pleafure  in  being  called 
the  God  of  the  wJycle  earth  ? 

Was  there  any  likelihood,  that  they  who  had 

been  ftruck  off  ftiould  ever  be  taken  in  again  ?  Or 

,    that  Japhet,  who  funk  into  the  fame  idolatry  with. 

Ham,  Ihould  be  perfuaded  to  dwell  in  the  tents  of 

Shern?  This  ftands  as  a  wonder  in  our  Bible,  and 

Dfut.xxxii.  it  can-  appear  no  otherwife,  conlidering  that  when 

^'^'       the  Mojl  High  divided  to  the  nations  their  inherit 

tance^  when  he  feparated  the  fons  of  Adam,  he  fet 

the  bounds  of  the  people  according  to  the  number  of 

-  the  children  of  Ifrael ;  i.  e.  in  ranging  the  whole 

world  he  had  his  eye  to  one  nation,  and  gave  the 

reft  their  fhares,  fo  as  to  ferve  the  intereft  of  thefe. 

Far  the  Lord's  portion  was  bis  people^  Jacob  was 

the  lot  of  his  inheritance,  that  which  fell  to  him  in 

the  dividend  that  his  providence  made  :  And  yet 

after  this,  the  love  that  ufed  to  keep  within  bounds 

ftione  out  at  large^  and  became  the  glory  of  th& 

univerfe^ 


God  preached  to  the  Gentiles*  41 1 

univerfe.  I  mufi:  own,  that  fuch  a  widening  of  ?^^^'  *^; 
religion  was  foretold,  and  therefore  could  not  be  a 
dodrine  unknown  to  the  fathers ;  but  if  we  had 
taken  our  notions  from  appearances,  we  fliould  have 
thought  that  God's  choice  of  the  Jews,  and  his 
negled  of  the  Gentiles,  had  been  for  eternity.  Be- 
caufe, 

2,.  Thefe  Gentiles  were  no  way  prepared  to  re- 
ceive the  news  of  a  Saviour  when  he  came  to  be 
preached  among  them.  All  fiations  walked  in  their  Aftsxiv, 
own  waySy  and  at  Athens,  in  particular,  they 
thought  the  Apoflle  a  babbler ^  a  fetter  forth  of — ""• 
firange  gods.  What  a  train  of  ceremonies,  devo- 
tions, deliverances  and  revelations  had  the  Jews  on 
purpofe  to  eftablifn  their  faith,  and  lead  on  their 
hope  towards  a  great  Redeemer  ?  Scarce  a  prophet 
arofe,  but  beiides  his  mclTage  to  them,  that  related 
to  the  particular  duty  and  mercy  of  that  day,  ■  he 
was  ftill  looking  and  talking  farther,  foretelling 
things  to  come  ;  as  the  Apoftle  fays  to  the  Jews, 
that  Mofes  was  not  only  a  fervant  to  his  own  day, 
but  a  witnefs  to  ours.  He  was  raifed  up  and  fur- 
nifhed  with  a  greater  Spirit  than  what  might  bring 
them  out  of  Egypt,  There  was  a  profpe(9t  in  all 
that  he  faid  and  did,  a  reference  to  future  genera- 
tipns;  for  he  told  them,  th?it  God  would  raife  up  ^^^'^*^'H* 
un.to  them  a  Prophet  like  to  him.  Nay,  faith  Peter, 
All  the  prophets  from  Samuel,  and  thofe  that  follow- 
ed after,  have  Hkewife  foretold  of  thefe  days. 

Though  we  are  apt  to  run  through  thofe  books 
as  fo  many  hiftories  that  reached  no  farther  than 
to  their  own  ages,  yet  you  fee  he  looked  upon  them 
all  as  connedled  with  thofe  lafl  days  in  which  God 
has  fpoken  to  us  by  his  Son.  When  Abraham  was 
called  out  of  Ur  of  the  Chaldees,  God  did  not  only 
promife  him  a  great  pofterity,  and  a  fine  country, 
but  the  glory  of  the  covenant  lay  in  this,  that  in 
his  feed  all  the  families  of  the  earth  Jhould  be  blejfed. 
To  this  end,  when  they  were  formed  and  modelled 

into 


413  Great  is  the  Mystery, 

SERM,  2.9.  in(o  a  people,  they  had  laws,  judgments,  ftatutes 
and  ordinances.  Thele  were  figures  for  the  time 
prefent,  ajhadow  of  good  things  to  come.  Thus  did 
God  think  tit  to  train  them  up,  that  all  their  wor- 
fliip  (liould  be  directed  to  him,  who  is  called  the 
great  hope  of  Ijrciel.  That  Chrift  fhould  come  to 
thtm  in  perlbn,  and  be  preached  among  them  after 
his  refui-re-clion,  is  no  great  wonder,  as  the  Apoftle 

Aftsiii.aj,  t;eiis  them,  Te  are  the  children  of  the  prophets^  and 
of  the  covenant  which  God  made  with  our  fathers. 
Joying  to  Abraham,  Ajid  in  thee  Jhall  all  the  kin- 
dreds of  the  earth  he  hlejfed.  Unto  you  frjl.,  God  ha- 
vir.g  raifed  up  his  Son  Jefus^fent  him  to  blefs  you  in 
turning  away  every  one  of  you  from  his  iniquity. 

' — T^'"-     And  to  this  they  gave  witnefs  in  another  place,  It 

^  '        was  needful  that  toe  Gofpel  Jhould  firji  he  preached 

unto  you.     This  agrees  to  the  order  that  Chrift  left 

with   them  to  begin  at  Jerufalem.     They  were  a 

people  that  fought  him,  end  enquired  diligently  af- 

Rom.  ix.  4,  ter  him.  Tueirs  were  the  fathers^  and  of  them  as 
concerning  the  fiejh  Chrijl  came. 

But  to  the  Gentiles  he  is  revealed  all  at  once  \ 
not  like  the  fun  in  a  clear  morning  that  advances 
and  opens  his  glory  by  degrees,  but  rather  like  a 
fadden  rufh  of  light  in  a  cloudy  and  dark  day. 

Ifa.  liL  15.  When  he  fprinkles  many  nations,  that  which  had  not 
bee/Ptold  them  fh all  they  fee,  and  that  which  they  had 
not  heard  Jhall  they  conjider.  This  was  a  matter 
that  could  not  enter  into  the  imaginations  of  men, 
and  therefore  when  the  Apoftle  brings  in  a  proof 
of  it  out  of  the  Old  Teftament,  he  delivers  it  with, 

^om.x.20.  this  remark,  that  Efaias  is  very  hold,  he  dares  to 
fay  it,  I  was  found  of  them  that  fought  me  not,  I  isias 
made  manifejl  to  them  that  ajked  not  after  me :  So  he 

— ix.  25.  faith  in  Glee,  /  will  call  them  my  people  who  were 
not  my  people,  and  h£r  beloved^  that  was  not  beloved. 
They  are  to  hear  of  him  without  any  prepara- 
tion of  types  and  facrifices.     They  had  uo  pafchal 
lamb  to  tell  them  of  the  great  atonement,  no  high- 

priejl 


God  preached  to-  the  Gentiles,  413^ 

prieji  to  reprefent  the  perfon  of  a  Mediator,  no  serm.  29.^ 
fpr inkling  of  blood  to  fignify  the  virtue  of  his  death^^       ' 
no  temple  to  be  an  earneft  of  his  incarnation  :  He 
came  to  them  without  any  preliminary.    This  was 
the  manner  of  entering  that  the  Gofpel  had  among 
them,  T^Jjat  they  turned  at  once  from  idols  to  ferveiTYxf.  1.9, 
the  living  and  true  God, . 

Though  God  was  very  near  two  thoufand  years 
in  training  one  nation  for  a  Redeemer,  yet  without 
any  dawn  he  darts  the  light  of  the  glorious  Gofpel 
among  others.     Upon  which  the  Apoftle  puts  the 
queilion,  What  Jhall  we  fay  then  ?  q,  d.  we  are  quite  R°™-  «• 
loll  in  the  myllery,  and  know  not  either  how  to    ^^' 
get  into  it,  or  how  to  get  out  of  it.     It  is  an  enter- 
tainment, but  yet  it  is  a  furprife,  That  the  Gentiles 
who  followed  not  after  righteoufnefs,  never  pretend- 
ed to  it,  that  thefe  have  attained  unto  righteoufnefs, 
even  the  rigbteoufnefs  which  is  of  faith.    Well  may 
we  fay,  0  the  depth  of  the  riches  both  of  the  wifdom  — xi.  jj, 
and  knowledge  of  God !  how  unfearchahle  are  his    ■^^' 
judgments y  and  his  ways  are  paji  finding  out  !  Who 
has  direSled  the  Spirit  of  the  Lord,  and  who  has 
been  his.  counfellor?  *  Who  gave  certain  rules  to, 
f  that  Spirit  for  fo  many  ages,  how  to  guide  and 

*  proportion  the  light  that  he  dillributed?  Or  who 

*  at  lafl  fet  him  at  liberty,  to  do  in  redemption  as 

*  he  did  in  creation,  to  move  upon  the  face  of  the 

*  waters,^  and  bring  light  out  of  darknefs  all  over 

*  the  world  ?' 

What  confiftency  can  we  find  between  the  me- 
thods of  Providence  in  former  ages,  and  thofe  he 
has  taken  now  ?  They  thought  that  the  Godhead 
was  like  to  ftlver,  gold,  orflone,  graven  by  art  and 
man's  device  :  And  the  times  of  this  ignorance  God  ^<^*«v"- 
ivijiked  at,  but  now  be  commands  all  men  everywhere  '•^°'3'* 
to  repent.:  Becaufe  he  has  appointed  a  day  in  which 
he  will  Judge  the  world  in  rigbteoufnefs,  by  that  Man. 
whom  he. has  ordained  ;  whereof  he  has  given  ajfu- 
ranee  to  all  men  in  raiftng  him  from  the  dead. 

3-1' 


j(t/^  '         Great  is  the  Mystery  J 

SERM.  29.  2-  It  is  (lill  more  myflerious,  that  the  Jewi 
fliould  rcje<5l  a  Saviour  who  was  to  be  preached  a- 
mong  the  Gentiles.  This  I  mention  only  as  an  in- 
troduction to  the  following  head.     That  He  who 

Hag.  ii.  7.    was  to  be  the  dejire  of  all  nations,  lliould  be  the 

joh.  I.  II.  contempt  of  his  own  ;  for  he  came  to  his  own,  and 
his  own  received  him  not.  And  when  Mofes  is  read, 
'aCor.  iii.  ^y^Q  teftified  of  him.  To  this  day  the  vail  is  upon 
their  hearts,  for  they  cannot  fee  to  the  end  of  thofe 
things  that  were  to  be  abolijhed.  All  the  prepara- 
tiojis  of  facrifice,  worlliip,  types  and  piomifes  were 

joh.  V.  39.  loft  upon  them.  They  fearched  the  Scriptures,  in 
hopes  of  finding  eternal  life  ;  and  yet  though  thefe- 

— ■ — 40.  were  they  that  teftified  of  him,  they  would  not 
come  unto  him  that  they  might  have  life.  The  chief- 
priefts,  who  had  the  beft  education  and  opportunity 
to  know   his  charad:er,  the  princes  of  the  world, 

iCor.ii.  8.  were  ftrangers  to  the  wifdom  we  preach,  for  had 
they  known  it,  they  would  not  have  crucified  the  Lord 
of  glory.  Thefe  raged  with  an  envy  as  high  as 
their  ftation  ;  and  the  admirers  of  the  temple-fer- 
Vice,  whofe  devotion  Ihould  have  led  them  towards 
hihi,  purfued  his  dodlrine  and  his  life  with  all  the 

Eom.  ix.  violence  they  could  ufe.  Ifrael  which  followed  af- 
3'»3»«  ter  the  la-o)  of  righteoufnefs  has  not  attained  to  the 
law  of  righteoufnefs.  Wherefore^  becaufe  they  fought 
it  not  by  faith,  but  as  it  were  by  the  works  of  the 
law,  for  they  fiumbhd  at  that  fiunibling-fione.  Now 
is  it  not  much,  that  He  who  was  to  be  the  Saviour 
of  the  world,  and  bring  a  bleffing  to  all  the  fami- 
lies of  the  earth,  fhould  be  thus  unknown  in  a 
country  where  he  had  been  expeded  ?  That  he 
^omMS.  find  no  faith  where  there  had  been  fo.  much 
vijiofi  ?  And  yet, 

A^.  After  his  difgrace  from  the  Jews  he  is  made 

Ifa.  xlix.  ♦,  the  fubjecl  of  our  miniftry.     He  faid,  /  have  la- 

ii  6»  7'  ^'  toured  in  vain,  and  have  fpent  wy  flrengthfor  nought^ 
yet  furely  my  judgment  is  with  the  Lord,  and  my  work 
with  my^  God,    And  now  y  faith  the  Lord,  who  form- 
ed 


Gop  preached  to  the  Gentiles^  415 

ed  me  from  the  womb  to  be  his  fervant^  to  bring  Jc^.  SERM.  ig^ 
Cvb  again  to  biw^l'hough  Iftad  ^e  nqt  gathered,  yet 
Jhall  I  be  gloriqiitjn  the  eyes  of  the  Lordy  and  mj 
GodJbaU  be  my  Jirength,    jl^nd  he  faid^  It  is  a  light 
thing  that  thou  Jhoi{ldJl  b^e  my  ftrvant  to  rciife  up  the 
tril>es  of  Jacob,  andtp  reflore  the  preferred  of  Ifrael; 
J  %pill  alfo  give  thee  far  a  light  to  the  Gentiles ,  thai 
thou  mayefl  be  my.falvation  to  the  end  of  the  earth-. 
Thusfuiib  the  Lordy  the  Redeemer  of  Ifrael,  a?id  his 
Holy  OnCy   to  h\ni  ■  whom  man  deJ^ifeSy  to  him  whom 
the  nation  abhors,  to  a  fervant  of  rulers  ;  kings  Jhall 
fee  and  arife,  princes  alfo  Jhall  isjorfbip,  becaufe  of 
the  Lord  that  is  faithful,  and  the  Holy  One  of  Ifrae^^ 
and  he  Jhall  choofe  t})ee.  -.  Thus  faith  thi  Lord,  In  an 
acceptable  lime  have  I  heard  thee,  and  in  a  day  of 
fahation   have  I  helped  thee ;  and  I  will  preferve 
thee,   and  give  thee  for  a  covenant  of  the  people,  to 
ejlablijb  the  earth,  and  to  caufe  to  inherit  the  defolate 
heritages. 

Jf  we  had  coniidered  t&e  revelation  of  a  Saviour, 
as   an   attempt  made   upon  the  world,  how  far  it 
would  take,   we  fhould  think  it  in  vain  to  go  any 
further  after  this  mifcarriage  among  a  chofen  peo- 
ple.    It  was  time  to  give   up  the  delign,  as  that 
which  was  never  like  to  fucceed,  or  bring  forth 
fruit  to  aceount-     But  t|iis  was  no  hinderance^  for 
through  the  fall  of  the  Jews,  falvation  is  come  to  tJje  Rom.xl.n, 
Gentiles,   the  diminiJJjing  of  than  was  the  riches  of    ^** 
the  world.     If  they  didi  not  receive  him,  who  had 
been  waiting  for  him,  and  had  converfed  with  him, 
in   types   and   ihadows,  how  could  it  be  expecfled 
that  the  uncultivated  part  of  mankind  fhould  har- 
bour a  Gofpel  of  which  they  had  no  warning?     ; 
And  yet  fo  it  v/as  ;  for  the    ufage   he  met  with 
from  ifhe  Jews,   and^vvhich   delivered  his  name  to 
fo  much  contempt  among  thcin,  became  a  part  X)f 
the  doctrine  which  was  pieached  among  the  Gen- 
'   tjles,  I  menn  his  obedience  to  deathj,[  even  the  deatj^ 
of  the  crcfs.     It  was  an  objcdlion  againll  him  theo. 

He 


'4l6  Great  is  the  My STtKY, 

^^^^-  "^9  ffe  faved  other Sf  himfeJf  he  cannot  fave.     If  he  he 

Mat.  xxvii.  the  Chrifl  of  God,  let  him  come  down  from  the  crofs^ 

'*^*         and  we  ivill  believe.     As  he  did  not  come' down,  it 

was  a   protedion  to  their  infidelity.     They  then 

thought  themfelves  juftified  to- all  the  world,  in 

calling  him   a  deceiver ;  fo  that  though  he  had 

done   many  miracles,   and  taught  the  will  of  God 

^  perfedly,  yet- this  laft  reproach;,  his  dying   in  a 

curfed  way,   razed   out  all  his"  former  character, 

aind  made  every  thing  he  had  faid  or  done  pafs  for 

nothing.  •  '^-^  «^'"' ' 

And  yet  with  this  difadvarita^ous  article  did 
the  Apoftles  go  out  into  the  world.     They  made 
no  fecret  of  that  death  which  the  enemy  derided  : 
X  Cor.  ii.  2.  They  preached  Chrijl  Jefus  and  him  crucified.     And 
is  it  not  ftrange,  that  a  dodrine  which  ftartled  the 
Jews,  in  the  very  found,   (hould  be   received  by 
the  Gentiles  ?    To  a  Jew  fuch  a  principle   mull 
AasatviL3.be  proved.     When   xh^y  opened  and  alleged  that 
Chrifl  mufl   needs  have  fitffered,  it   could   be  only 
out  of  their  writings,  but  to  the  Gentiles  this  was 
a  thing  totally  unknown  ;  they  had  no  prophecies, 
no  types  or  facrifice  of  divine  appointment  to  be 
the  figures  of  a  propitiation  to  come,  and  yet  with 
thefe  unconceivable  dodrines  were  preachers  to 
go  abroad.     They  were  not  afhamed  of  the  crofs 
of  Chrift,   but  gloried  in  it.     Through  that  truth 
they  declared  a  God  who  pardoned  iniquity,   tranf- 
greffon  arid  fin,  and  brought  to  the  world  the  glad 
tidings  of  falvation  and  eternity. 
'-  And  is  it  not  much,  that  this  article  fhould  make 
-its Way  among  the  Gentiles,  which  had  been  de- 
rided by  the  people  who  alone  were  prepared  to 
Markxii.    rcceivc  it  ?  T'h2it  the  flone  rejected  of  the  builders 
Jhould  be  afterwards  made  the  head  of  the  corner : 
This  is  the  doi?:g  of  the  Lord,   and  it  is  marvellous 
in  our  eyes.    The  Jews  and  the  priefts  among  them 
were  the  builders  by  profeflion,  and  by  diftindion  : 
They  rejeded  a  Stone  of  the  greateft  value,  and 
3  yet 


10.  II. 


God  preached  to  the  Gentile s»  4iy 

yet  this  is  made  the  head  of  the  corner  I  The  sekm.  29. 
ground  of  that  whole  building,  which  fitly  framed  Y.^h^^^. 
together,  grows  into  a  holy  temple  in  the  Lord :  The 
vaft  fabric  that  takes  in  the  people  of  God  all 
over  the  earth  ;  and  this  is  the  doing  of  the  Lord  : 
fo  is  every  thing  in  providence,  but  it  is  his  work 
in  a  more  eminent  fenfe,  it  exprefles  his  wifdora, 
his  fovereignty  and  univerfal  goodnefs,  it  is  full 
of  his  glory,  it  bears  his  image,  and  it  is  wondrous 
in  our  eyes  ;  in  the  very  eyes  of  a  believer  it  dues 
not  ceafe  to  be  a  myftery.  They  fee  Ibmething  in 
it  that  fliews  the  contrivance  is  to  be  rather  ad- 
mired than  explained.  We  ftand  amazed  at  it, 
as  that  which  carries  up  our  thoughts  fo  far,  that 
we  can  neither  get  forwards  nor  backwards,  can 
neither  leave  the  fubjed:  with  indifference,  nor 
comprehend  it  with  knowledge. 

5.  That  Chriil  Ihould  be  preached  to  the  Gen- 
tiles, is  what  he  himielf  put  a  bar  in  the  way  of. 
He  adled  all  along  as  a  Jew,  as  a  minijler  of  the 
circumcifion.  He  fubmitted  to  their  ordinances, 
worlhipped  at  their  temple,  converfed  only  with 
them,  never  begun  the  pradice  of  that  religion 
that  was  to  obtain  after  his  death.  He  continaed 
an  example  of  the  ceremonial  worfhip  as  long  as 
he  lived.  He  acquainted  the  poor  woman  of  Ca- 
naan with  the  general  rule  of  his  practice,  that 
he  was  not  font  but  to  the  lofl  fheep  of  the  houfe  of 
Ifrael.  He  charged  the  feventy  difciples  jiot  to  go 
into  the  way  of  the  GentileSy  or  enter  into  any  city 
or  village  of  the  Samaritans. 

Who  would  think,  by  fuch  a  method  of  living, 
tliat  he  had  any  deiign  of  extending  his  Gofpel  be- 
yond his  miniftry?  or  that  the  one  fliould  go 
where  the  other  never  came  ?  What  pains  did  he 
take  with  the  generation  of  his  ivrath  P  How  did^ 
he  purine  them  Vv^ith  doflrines,  ftrike  them  with 
miracles,  do  thofe  works  among  them  that  never 
man  did  ?  and  yet  they  hated  both  him  and  his  Fa-  j^^^ 
Vol.  I.  3  G  ther,    h- 


XV. 


4i8  Gret^t  is  the  My STEKYf 

SERM.  tp.  ther.     What  a  concern  did   he  (hew  for  them  at 
"        laft,  when  he  pafTed  the  great  fentence  upon  them  ; 
jvuke  six.    for  when   he   beheld  that  city,  he  wept  over  it,  and 
"^^"        faid,  0  that  thou  hadjl  known,  even  thou,   at  leajl  in 
this  thy  day,  the  things  that  belong  to  thy  peace,   but 
now   they  are  hid  front   thine  eyes  I  It  is  apparent, 
as   he   fpeaks  by  the  Prophet,  that  his  bowels  were 
turned  within  him,   and  his  repentings  kindled  to- 
gether.    He  knew   upt  howc'to  give  them  up,  to 
make  them   as  Admah,  and  Jet  them  as  'Zeboim. 
None   of  this   pity  difcovers   itfelf  to   thofe  that 
were  then  without  Chrift,  and  aliens  to  the  common- 
wealth  of  Ifrael,     He  never  makes  them  one  vifit, 
or  fends  them  one  meflage  ;  and  yet  that  ungrate- 
ful  nation,  who  had   been  fo  long  his  favourites, 
were  to  be  call:  off,  and  left  to  a  fpirit  of  Jlumher  ; 
and,  on  the  other  hand,  the  Gentiles,  who  feemed 
to  have  fo  little  room  in  his  thoughts,  were  to  have 
the  diftinclion  of  his  love. 
htti  i.  8.         He  orders  the  Apoftles  to  be  his  witnejjes  to  the 
uttermojl  ends  of  the  earth  ;  and  it  is  not  unlikely 
that   he   niight   acquaint  them  with  the  fuccefs  of 
. —  xxii.    their   Gofpel   as   he   ^\CiY2i\A,  Make  hajle,  and  get 
*^'         thee  quickly  out  of  Jervfalem,  for  they  will  not  re- 
ceive thy  teftimony  concerning  me.     Thus   he  faith 
. —  xxviii.  to  thofe  at  Rome,   Well  Jpake  the  Holy  Ghojl  by 
"7,' 28.'    Efciias  the  Prophet  to   our  fathers,  faying.  Go  unta 
this  people,  and  fay,  Hearing  ye  JJj all  hear  and  JJjall 
not  underjland,   and  feeing  ye  Jljall  fee  andjball  not 
perceive,   i.  e.   they  were    to    have  the  means   of 
grace   to   no  puipofe  :   But  be  it  known  unto  yoUy 
that  the  fahation  of  God  is  fent  unto  the  Gentiles, 
and  they  imll  hear  it. 

It  is  (Irange  he  Ihould  aft  as  if  he  never  knew 
that  before.  Why  did  he  not  make  a  trial  in  his 
own  lifetime,  what  good  was  to  be  done  in  thofe 
parts  of  the  earth  that  had  all  along  lain  wafte  ? 
Why  did  he  not  break  up  the  fallow-ground  him- 
felf.  but  leave  it  all  to  be  done  by  his  difciples  ? 
^'      He 


God  preached  to  the  Gentiles,  419 

He  was  the  great   fubjed   of  the   miniftry  into  serm.  29. 

which  he  put  his  fervants,   but  in  many  cafes  he  '      * 

was  not  their  example.     They  preach  where  he 

did  not ;  they   go  where   he  would  never  come  ; 

and  it  is  rather  after  his  death  than  during  his  life, 

that  he  is  to  lighten  the  Gentiles^  and  be  a  falvatioii 

to  the  ends  of  the  earth. 

6.  This  was   a  thing  never  to  be  conceived  of 
by  the  Jews.     As  their  minds  were  blinded  to  a 
Saviour,   fo  they  were  towards  a  Gofpel,  and  one 
great  end  of  fending  it  into  the  world.     The   paf- 
fages  are  plain  enough,  that  he  was  to  be  the  dejire  Hag.  ii.  7, 
of  all  nations  and  the  governor  among  them  ;  that  Pfai.  xxii, 
all  the  gathering  of  the  people  would  be  to  him,  and  ^^^-  ..  _ 
all  the  families  of  the  earth  hlejfed  in  him  ;  that  the     lo. 
barren  who  did  not  bear  vuas  to  fing  aloud,  for  more  iCa.  liv.  r, 
were  the  children  of  the  defolate  than  of  the  married    '^' 
wife.     Such  promifes  as  thefe  lie  thick  in  the  Old 
Teftaraent,  and  yet  when  there  is  any  mention  of 
a  defign  that  way,  the  Jews  received  it  as  a  piece 
of  blafphemy  or  enthufiafitl.     Thus  when   Chrift 
tells  then,  M^hither  I  go  ye  cannot  come,   what   is 
their  way  of  expounding  it  ?   PVhither  will  he  gO 
that  we  cannot  find  him  ?  will  he  go  and  teach   the 
Gentiles,  or  to  the  difperfed  among  the  Gentiles  ?  You 
fee  by  the  latter  part  of  that   fentence,   that  they 
could  hardly  conceive  him  guilty  of  fo   monrtrous 
a  thing  as  that  he  fhould  go  to  teach   the  Gentiles, 
but  only  the  difperfed  among  them,  the  Jews  who 
were  fcattered  abroad. 

What  an  offence  was  it  that  he  fliould  receive 
publicans,  and  eat  with  them  ?  When  Zaccheus 
invited  him  to  his  houfe,  they  were  ftartled  :  This  Luke 
via?!  is  gone  to  be  a  guefl  with  a  ?nan  that  is  afinner.  ?• 
They  did  not  mean  one  that  is  partaker  of  a  pol- 
luted nature,  for  all  are  finners  in  that  fenfe  ;  but 
a  foreigner,  a  Gentile,  one  that  was  defiled  by  his 
profefTion,  who  lay  out  of  the  pale  of  the  church, 
and  was  a  finner  by  birth  :  They  thought  it  quite 

wrong 


ce  XIX. 


420  Great  is  the  Mystery, 

SERM.  29.  wrong  in  a  Prophet,  and  much  more  in  a  Saviour, 
to  go  into  the  houfe  of  fuch  a  one.  And  the  ex- 
plication he  gives  was  not  very  fatisfaflory  to  them, 
that  this  man  is  aljo  a  Jon  of  Abraham .  That  title 
was  founded  on  the  real  fenfe  and  meaning  of  the 
promife  ;  but  it  would  be  very  ft  range  to  thole 
that  heard  it. 

And  you  need  be  in  no  furprife,  that  after  his 
death  the  Apoftlesdrevv  all  the  enmity  of  the  Jews 
upon  them,  whenever  they  talked  of  the  extent  of 
their  own  commiflion.  Thus  was  Paul  received 
in  the  defence  that  he  made  ;  he  runs  over  a  noble 
argument,  full  of  learning  and  evidence  ;  he  gives 
them  the  ftory  of  his  own  converfion,  a  fa6l  that 
could  neither  be  denied  nor  borne  down  :  But  when 

,Aas  xxii.  he  mentions  the  divine  order,  Depart,  for  I  will 
'''  '^'^'  fend  thee  far  hence  unto  the  Gentiles,  it  is  faid,  they 
gave  him  audience  to  this  word,  and  then  lift  up 
their  voices,  crying,  Away  with  fuch  a  fellow  from 
the  earth,  it  is  not  fit  thathe  J})ould  live.  The  very 
naming  of  that  delign  is  what  they  could  not  en- 
dure ;  fo  far  had  pride  poffefled  itfelf  of  every  fa- 
culty, that  they  were  uncapable  of  thinking  about 
fuch  a  matter,  as  if  it  Vv'as  in  their  power  to  have 
contradicted  that  argument :  Is  he  the  God  of  the 
Jr.ws,  and  not  of  the  Gentiles  ?  yes,  of  the  Gentiles 
^alfo. 

They  imagined  that  a  converfation  with  thefe 
poor  people  was   defiling,   as  Peter  owns  in   his 

—  X.  28.fpeecli  to  Cornelius  :  Te  know  that  it  is  unlawful 
for  a  Jew  to  keep  company,  or  come  to  one  of  another 
nation.  They  make  a  heavy  charge  againft  Paul, 
and  would   deliver  him  over  to  the  tumult  of  the 

, xxi.    people:  Help,  0  men  oj  Ifrael,  for  this  is  the  man 

*^-  who  teaches  all  men  every  where  againft  the  law ; 
and  further,  has  alfo  brought  Greeks  into  the  temple, 
to  pollute  this  holy  place :  Though  this  is  what  tbey 
had  but  an  imperfed  cvidenr  eof,  for  they  had fcen 
before  with  him  in  the  city,  Trophimus  an  E.phejiun, 

whom 


God  preached  to  the  Gentiles,  j      421 

whofn  they  fuppofed  Paul  had  brought  into  the  temple,  serm.  2> 
The  cry  moves  the  city,  the  people  run  together,  ^"""^  ' 
and  are  going  about  to  kill  him.  Such  a  myftery 
was  this  to  thofe  to  whom  God  had  committed  the 
lively  oracles,  that  they  were  rot  able  to  make  it 
pafs  upon  their  minds,  that  there  could  bp  any 
mercy  for  the  reft  of  the  world. 

"J.  It  is  what  the  Apoftles  themfelves  came  in- 
to very  unwillingly;  their  thoughts  were  of  a  na- 
tional caft  as  well  as  others;  and  this  ftuck  by 
them  a  long  time.  For  after  his  refurrcdion,  when 
he  tells  them  they  mufl  wait  for  ihe  promife  of  the 
Father  which  they  had  heard  of  bivi,  they  imme- 
diately catch  at  that  as  a  political  mercy  :  Lord,  a&5'u<C 
wilt  thou  at  this  time  refiore  the  kingdom  to  Ifrael  P 
he  anfwers  them,  It  is  not  for  yoxi  to  know  the  times 
and  feafonSy  which  the  Father  has  put  in  his  own 
power  J  but  then  tells  them,  that  this  promife  was 
for  other  ends,  that  they  might  be  his  witneffes  i?i 
Jerufalem,  and  Judea,  and  Samaria,  and  to  the  ut- 
termofl  parts  of  the  earth. 

You  find,  after  this,  with  what  reluctance  they 
went  away  farther  than  their  own  country.  The 
perfecution  that  arofe  about  Stephen  was  a  means 
to  fcatter  them  to  Phenice,  and  Cyprus,   and  An- 

tioch,  preaching  the  word  to  none  but  the  Jewsofdy. ,;  ^^ 

J^hilip  about  the  fame  time  is  driven  to  Samaiij, 
where  he  had  mighty  luccefs,  for  many  believed 
in  the  name  of  the  Lord,  and  there  was  great  Joy  in 
that  city.  Peter  has  a  vifion  which  brings  him  an 
account  of  his  duty,  and  anfwers  the  arguments 
that  he- had  raifed  againft  it.  For  when  he  faith, 
upon  the  delcending  of  that  flieet  that  had  four- 
footed  beafts  and  creeping  things,  Lord,  I  bavi 
never  eaten  any  thing  common  or  unclean :  the  voice 
faith  to  him.  What  God  has  cleanfed,  call  not  thou 
common.  This  he  knew  not  the  meaning  of  till  he 
went  to  Cornelius,  and  there  he  delivers  the  fenfe 


422  Great  is  the  MysterV, 

SERi\i.  25.  of  the  vifion  :  I  perceive  God  is  no  refpetler  of  pet- 

Aas  C^.  yy//J",  but  in  every  nation  he  that  fears  hiniy  and  works 

35-        righteoufnefs,  is  accepted  of  him  :  and  fays  farther, 

God  has /hewn  me  that  I  ought  to  call  no  man  com- 

~  mon. 

One  would  think  there  was  very  little  need  of 
thefe  extraordinary  methods  to  imprefs  upon  them 
fo  plain   a  duty  as  that  of  preaching  to  the  Gen- 
tiles ;  and  yet  the  prejudice  of  education  lay  fa 
deep,  that  it  muft  be  rooted  out  by  an   uncommon 
argument.     Nay,   the   good   people  who   attended 
»er-  45.      him  are  amazed,  ijuhen  they  faw  the  Holy  Ghojl  de- 
fcend  upon  the  Gentiles.  What  I  could  they  imagine 
that  the  Holy  Ghoft  was  not   a  free  agent  ?  Had 
not  Chrift  told  them,  he  blows  where  he  lilteth  ? 
Befides,  Peter  is  forced   to  argue  upon  this  con- 
vidlion  :   Can  any  man  forbid  water  why  thefe  Jhould 
not  be  baptifed,  who  have  received  the  Holy  Ghofl  as 
well  as  we  ?  Nay,  after  this,  the  very  Apoftles  and 
Adh  xi.  3.  brethren  object  it  againll  him:  Thou  wentefl  to 
men  uncircuincifed,  and  didjl  eat  with  them.     Upon 
which  he  is  obliged  to  rehearfe  the  matter  from  the 
beginnings  and  he   reckons  it  no  lefs  than  a  with- 
fianding  of  God,  if  he  lliould  have  adled  otherwife. 
Saul  had  his  commiffion  at  his  converfion.   Chrift 

xxvi.  faith   to  him,   I  will  deliver  thee  from  the  people , 

i».  15^.  and  th'e  Gentiles,  to  whom  now  I  fend  thee,  to  turn 
them  from  darknefs  to  light,  and  from  the  power  of 
Satan  to  the  living  God,  that  they  may  receive  re- 
miffion  of  their  fins.  And  he  comes  readily  into  it, 
as  he  tells  the  king  :  Whereupon,  0  Agrippa,  I  was 
not  difobedient  to  the  heavenly  vifion,  but  JJjevced  firjl 
to  them  of  Damafcus ,  and  at  Jerufalem,  and  through- 
out all  the  coajls  of  Judea,  and  then  to  the  Gentiles, 
that  they  fhould  repent  and  turn  to  God,  and  bring 
forth  fruits  meet  for  repentance.  We  find  indeed  all 
along,  that  he  made  his  firft  addrefles  to  the  Jews. 
When  he  came  to  Antioch,  in  Pifidia,  he  got  into 
one  of  their  fynagogues,  and  introduces  his  dif- 

courfe 


God  preached  to  the  Gentiles,  423 

courfe  in  this  manner  :  Men  of  Ifraely  and  ye  that  serm.  29. 
fear  God^give  audience  :  and  upon  their  refufal,  he  Adis  -  li. 
tells  them,   It  was  needful  that  the  word  of  God    ^^• 
Jhouldjirfl  be  fpoken  to  you  ;  but  feeing  that  ye  have  ^"'^  ' 
put  it  far  from  you,  and  judged  yourf elves  unworthy 
of  everlafling  I'lfe^  lo  we  turn   to  the  Gentiles  ;  for 
fo  the  Lord  has  commanded  us,  faying^  I  have  fet 
thee  to  he  a  light  of  the  Geniiles,   that  thou  Jhouldjl 
he  for  falvation  to  the  ends  of  the  earth.     And  as^ 
Chrift  had  told  him,  that  having  borne  witnefs  for 
him  at  Jerufalera,  he  (liould  alfo  bear  teftimony  for 
him  at  Rome  •,  when  he  comes  thither,  he  firft  fends 
for  the  Jews,  and  tells  them,  that  though  he  had 
committed  nothing  againfi  the  people  and  cujloms  of 
their  fathers^  yet  he  was  delivered  prifoner  to  the 
Romans  ;  for  which  caufe,  faith  he,  I  have  fent  ybr  Af^ls  xxviii. 
you,  to  fee  and  to  fpeak   with  you,   hecaife  for  the    ^°* 
hope  of  Ifrael  I  am   bound  with  this  chain.     And 
when  he  found   his  labours  among  them  in  vain, 
then   he   talks   of  turning  to  the  Gentiles :  So  that 
after  that,   he  dwelt  two   whole  years  in  his  own 
hired  houfe,   a7id  received  all   that  came  to  him ; 
preaching  the  kingdom  of  God,   and  teaching  thofe 
things  that  concern  the  Lord  Jefus  Chrifl  with  all 
confidence. 

8.  It  is  fome  part  of  the  wonder,  that  the  preach- 
ing among  the  Gentiles  fhould  be  put  into  fuch 
hands  :  Are  not  thefe  men  that  fpeak  Galileans  P  and  — —  ii-  ». 
ho  IV  is  it  that  we  hear  among  thejji  in  our  own  tongues  *'" 
the  wonderful  works  of  God  F  Had  he  raifed  up  at 
firft,  as  he  did  afterwards,  perfons  out  of  every  kin- 
dred, and  tongue,  and  people,  and  nation,  who 
were  acquainted  with  the  language  and  methods  of 
their  own  country,  it  had  not  been  fo  much. 

But  he  makes  choice  of  a  company  of  Jews  who 
were  every  where  hated  :  Thefe  rncn,  being  Jews,  — xvi. 
do  exceedingly  trouble  our  city,   and  teach  cufloms     ^°''"' 
which  are  not  lawful  for  us  to  receive,  neither  to  be- 
lieve,  being  Romans.     Thefe  he  furnifhes  with  all 

qualifications : 


424  Great  is  the  Mystery, 

SERM.  29.  qualifications :  they  have  the  gift  of  tongues,  by 
"  which  they  are  endued  with  power  from  on  high; 
This  was  a  mighty  wonder  indeed,  and  therefore 
the  Apoftle  puts  it  upon  the  rewards  of  Chrill;  for 
his  fufferings  ;  being  exalted  by  the  right  hand  of 
God,  and  havirig  received  of  the  Father  the  promife 
of  the  Holy  GhoJ},  he  has  Jhed  forth  that  which  ye 
vow  fee  and  bear. 

Nor  is  it  lefs  remarkable  that  men  of  a  private 
life  Ihould  be  called,  to  ftand  it  out  againft  the  face 
of  the  world  :  That  perfons  of  a  low  education, 
who  were  no  way  prepared  for  hurry  and  buftle, 
fliould  come  joyfully  into  a  fatigue  that  carried  in 
it  all  manner  of  dangers.     What   can  we  afcribe 

Eeb.  ii.  4.  this  to,  but  the  power  of  Chrijl  refting  upon  them  ? 
God  hare  them  witnefs  by  divers  figns^  and  wonders^ 
and  miracles,  and  gifts  of  the  Holy  Ghofl,  according 
to   his   own   will.     They  were   never  either  to  be 

2  Cor.  vi.  hired  or  daunted  from  their  duty;  but  went  through 
^'  ^'  Ijonour  and  di//jonour,  good  report  and  bad  report,  as 
deceivers,  and  yet  true,  as  unknown^  and  yet  well 
known.  They  were  defpifed  and  mifreprefented  ; 
and  becaufe  their  doctrine  M'as  unwelcome,  there- 
fore their  perfons  were  hated.  And  indeed  this  is 
the  conllant  lot  o-f  thofe  that  will  be  faithful.  The 
Apoftle  tells  Timothy,  there  ^xefoine  who  refift  the 
truth,  men  of  corrupt  m'lnds,  reprobate  coticerning 
the  faith.    Bat,  faith  he,  by  way  of  encouragement, 

2 Tim.  iii.   Thou  hafl  fully  known  my  doctrine,  manner  of  life, 

^°'^''    purpofe,  faith,  long-fufcring,  charity,  patience,  per- 

fccutions,  affiictions,,  which  came  to  me  at  Antioch,  at 

Iconium,  at  Lyjlra,  what  perfecutioiis  I  endured;  but 

out  of  them  all  the  Lord  delivered  me. 


S  E  R- 


God  preached  to  the  Gentiles.  42^ 


^m.m^^^^^^m^s^^^&^^^^^ 


SERMON   XXX.         J— 


THIS  laft  particular  may  be  diflributed  into  serm.  30. 
feveral  others  that  are  contained  in  it :  as, ' 
That  he  fetched  men  out  of  a  private  life  into  a 
fervice  for  which  their  education  had  no  way  pre- 
pared them  :  That  he  had  made  thern  run  into 
dangers  which  they  might  have  (liunned  -,  and  that 
with  the  greateft  alacrity  and  obedience  :  That  he 
furnifhed  them  with  the  gift  of  tongues,  which 
had  never  been  known  in  the  world  before ;  and 
that  he  called  moft  of  them  to  feal  the  truth  with 
their  blood,  that  they  might  give  the  greateft  tefti- 
mony  of  nature  to  the  dodirine^  of  grace. 

I.  The  perfons  he  employed  were  no  way  pre- 
pared by  education  for  that  life  of  public  fervice 
into  which  he  called  them  :  He  chofe  the  foolijh  iCorrur-j, 
things  of  this  nvorld  to  confound  the  wife,  and  the  '^^'  *-S- 
weak  things,  of  the  world  to  confound  the  things  that 
are  mighty :  And  bafe  things  of  the  world,  and  things 
defpifed,  nay,  things  that  are  not^  to  bring  to  nought 
things  that  are  ;  that  no  flejh  Jhould  glory  in  his  pre- 
fence.  He  that  had  the  earth,  and  the  fulnefs  there- 
of, could  eafily  have  fupplied  himfelf  with  the  beft 
of  its  learning ;  but  it  ftands  among  the  wonders 
and  delights  of  a  Saviour,  that  he  run  crofs  to  the 
expedations  and  meafures  of  human  reafon. 

That  might  be  called  a  polite  age  with  as  much 
truth  as  any  other.  The  zeal  of  the  Jews  for  the 
ritual  part  of  devotion  went  higher  than  ever  it 
had  done  :  They  refled  in  the  law,  and  approved  the  Rom.ii.  1%, 

Vol.  I.  3H  things    '^''°' 


42§  Great  is  tbe  My STEKYf 

SERM.  30.  things  that  were  more  excellent :  they  made  their 
boa/I  of  God,  and  were  confident  that  they  themfehes 
were  guides  of  the  blind ^  and  injlruclors  of  the  fooU 
ijh,  haijing  a  form  of  knowledge  and  of  truth  in  the 
law.  And  yet  both  in  giving  holinels,  and  grant- 
ing comirjiffions,  he  Hides  over  men  of  fhiningparts, 
and  vaft  attainments,  and  choofes  his  fervanrs  where 
no  one  elfe  would  have  done.  It  is  this,  I  fay,  that 
gave  our  dear  Redeemer  a  pleafure  at  his  very  foul: 
Mat.  xi.  25,  In  that  hour  Jcfiis  rejoiced  in  fpirit,  and  fuid,  I 
thank  thee,  0  Father,  Lord  of  heaven  and  earthy 
that  thou  haji  hid  thefe  things  from  the  wife  and  pru- 
dent, and-  hafl' revealed  them  unto  babes :  Evenfo 
Father,  becaufe  it  feemed  good  in  thy  fight.  He  alfo 
affirms  his  own  fhare  in  the  great  difpofal :  All 
things  are  delivered  to  me  by  my  Father,  and  no  man 
knows  who  the  Son  is,  but  the  Father,  and  none  knows 
w^ho  the  Father  is,  but  the  Son,  and  he  to  whom  the 
Son  Will  reveal  him.  So  that  what  is  called  the 
Father^s  making  known  thefe  things  to  babes  in 
one  verfe,  is  called  the  Son''s  revealing  them  in  ano- 
ther 1  And  as  he  had  afcribed  it  to  the  mere  fove- 
reign  pleafure  of  God,  fo  here  it  is  reprefented  as 
his  own  choice.  It  is  the  Son's  own  willthdil  in- 
clines him  to  make  the  revelation.  It  (lands  in 
this  account  as  a  free  and  fpontaneous  adl.  And 
he  that  made  known  thefe  things  is  confidered  three 
ways,  which  are  all  wonderful. 

Firjl,  That  this  was  not  owing  to  any  fcarcity 
in  the  creation,  for  he  that  does  it  is  Lord  of  hea- 
tjen  and  earth.  He  could  have  committed  the  Gof-^ 
pel,  as  he  did  the  Law,  to  the  difpofition  of  Angels^ 
being  the  Sovereign  of  that  upper  world  where  they 
are  ;  or  he  could  have  furnifhed  himfelf  from  the 
fchools  of  the  Gentiles,  and  the  temple  of  the  Jews, 
with  men  who  were  either  mighty  in  the  Scriptures, 
or  mailers  in  the  faculty  of  turning  an  argument. 
But, 

Secondly^ 


God  preached  to  the  Gentiles,  427 

Secondly,  Inftead  of  employing  them  as  necefTary  serm.  30. 
to  his  caule,  he  threw  a  vail  over  their  glory  :  He  ' 
bid  thefe  things  from  the  wife  and  prudent :  they 
above  all  others  iQ\\^X.\\\\sfiumblingflone:  As  it 
was  foretold  that  the  foundation  laid  in  Sion  would 
be  a  rock  of  offence,  a  gin  and  a  fnare  to  both  the 
houfes  of  Ifrael,  and  the  inhabitants  ifi  Jeriifalem. 
None  of  the  princes  of  this  world  knew  the  wif. 
dom  that  we  preach,  as  appears  by  their  crucifying 
the  Lord  of  glory.  Thefe  men  that  were  wife  and 
prudent,  not  only  in  their  own  opinion,  but  in  the 
public  voice  of  fame,  are  all  in  the  dark  about  the 
great  article  of  falvation.     And, 

Thirdly,  Thefe  things  he  reveals  unto  babes  ; 
fometimes  to  fuch  as  were  literally  fo  ;  for  out  of  the  Pf.  vjH.  a. 
mouths  offucklings  he  ordained  fir  ength.  Of  this  he 
gave  the  world  a  fample  at  his  triumphant  entry 
into  Jerufalem,  when  the  children  fung  before  hiniy  i.Mk&  x\x.. 
Hofannab  to  the  Son  of  David,  Blejfed  be  the  kingdom  ^^^  ^j 
of  the  Lord,  Hofannah  in  the  highefl.  To  this  they 
were  prelfed  by  a  miraculous  influence,  as  he  faith. 
If  thefe  Jhould  altogether  hold  their  peace,  the  flones 
would  immediately  cry  out.  But  I  believe  the  name 
that  he  calls  them  by  hgnifies  the  lownefs  of  their 
preparation,  that  they  were  no  more  fit  for  the  de- 
iign  than  fo  many  babes  :  they  were  fo  far  from 
fpeaking  other  tongues,  that  they  could  hardly  fpeak 
their  own.  This  is  a  thing  that  our  Lord  contem- 
plates a  long  while  before  it  was  accomplifhed.  He 
does  not  only  acquiefce  in  it.  So  Father,  it  feemed 
good  in  thy  fight,  but  it  made  him  rejoice  in  fpirit. 
Though  but  a  little  before,  he  had  complained  how 
vain  his  own  attempts  had  been  for  the  retorma- 
tion  of  the  world  in  Chorazin  and  Bethfaida,  yet 
in  that  hour  he  felt  all  thefe  joys  within  him. 

And  whom  did  he  chufe,  but  men  of  an  obfcure 
character  ?  Where  is  the  wife  ?  where  is  the  fcribe  ?  i  Cor.  i.  20, 
where  is  the  difputer  of  this  world  P  has  not  God    ^*- 
made  fooU/b  the  wifdom  of  this  world  ?  How  ?  by 

laying 


428  Great  is  the  Myjtery, 

SERM,  30.  laying  all  afide  in  fpreading  the  Gofpel :  For  after 
that  in  the  wifdom  of  God,  the  world  by  wifdom  knew 
not  God:  it p leafed  God  by  the foolijhnefs  of  preacl)^ 
itig,  to  fave  them  that  believe.  It  was  once  reckon- 
ed wonderful,  that  he  matched  the  employment  of 
his  fervant  in  a  private  life,  to  what  he  defigned 

Pf.  ixxviii.  him  for  of  a  more  public  nature  :  He  chofe  David 
70'  71-  from  following  the  Jheep,  and  feeding  the  ewes  great 
with  youngs  to  feed  Jacob  his  people,  and  Ifrael  his 
inheritance.  There  is  both  a  beauty  and  a  furprife 
in  the  fimilitude.  And  lo  he  did  here  :  He  calls 
a  company  of  perfons  out  of  Ihips  or  boats  where 
they  were  mending  their  nets,  and  tells  them,  he 
would  make  them  fifhers  of  men.  Upon  this  they 
forfook  all  and  followed  him  :  a  ftrange  call,  and 
a  ftrange  obedience  I 

Mofes  though  he  had  been  brought  up  at  court, 
and  was  Ikilled  in  all  the  wifdom  and  learning  of 
the  Egyptians,  cries  out,  Lord,  who  ani  1  that  I 
Jhould  fpeak  to  Pharaoh  ?  He  pleads  his  being  of 
uncircumcifed  lips,  by  which,  1  fuppofe,  be  mean& 
fome  unhappinefs  in  his  pronunciation  ;  becaufe 
God  gives  him  thefe  anfwers  :  Who  has  made  mani's 
mouth  ?  or  who  made  the  dumb  ?  and  I  know  that 
Aaron  thy  brother  can  fpeak  well.  But  thefe  is 
more  room  for  the  objecftiory  in  a  company  of  poor 
people  who  fcarce  ever  went  farther  than  the  lake 
of  Tiberias.  Might  not  they  have  thought  it  an. 
extraordinary  propofal,  to  be  told  that  they  Ihould 
go  over  the  world,  and  confront  the  learning  of  all 
the  places  that  they  came  into,  by  the  fuccefs  of 
their  Gofpel,  leading  princes  away  fpoiled^  and  ma- 
Luke  xxi.  king  judges  fools  P  Te  fhall  he  brought,  faith  their 
ili  is'  gt-^^t  Mafter,  before  kings  and  rulers  for  my  name'' s 
fake,  and  itjhall  turn  to  you  for  a  teflimony.  Settle 
it  therefore  in  your  hearts  not  to  meditate  before  what 
ye  Jhall  anfwer  ;  for  I  will  give  you  a  mouth  and  a 
wifdom  which  all  your  adver furies  Jhall  not  be  able 
to  gainfay  or  rejtfl. 

This 


God  preached  ta  the  Gentiles.  429 

This  was  a  furprife  to  the  council  at  Jerafalem  :  ^i^R-M.  30. 
They  perceived  the  boldnefs  of  Peter  and  John,  and  Atbiv.  13. 
feeing   that  they  were  ignorant  and  unlearned  men^ 
they  marvelled  at  it^  and  took  knowledge  of  them  that 
they  had  been  with  Jtfus.     So  that  here,  you  fee, 
they  renew  the  queftions  that  had  been  put  about 
Chrift  himfelf :  How  knows  this  man  letters,  hai^iffg 
7iever  learned^  and.  Is  not  this  the  carpenter'' s  fon  ;  Mar.  vi.  5.. 
from  whence  then  had  he  thefe  mighty  works  ?  And 
yet  they  perceived  in  them  fuch  a  boldnefs  as  gave 
them  a  great  deal  more  than  a  courage  to  fpeak  ;, 
for  that  of  itfelf  is  not  always  an  excellency  :  but 
this  took  into  it  the  feveral  capacities  of  reafoning, 
that  they  fpake  with  an  evidence  that  was  neithef 
to  be  daunted  nor  evaded. 

Was  it  lik'^^lv,  that  in   fuch  hands  as  thefe  the 
greateft  wifdom  that  was  ever  made  known  to  the 
world  lliould  get  forwards  into  the  nations  afar  off, 
and,  like  the  power  of  the  fun,  nothing  ihould  be 
hid  from  the  heat  that  attended  it  ?    This  is  a  my- 
llery  indeed,  and   jfhews  the  value  of  that  effufion 
in  which  the  Spirit  v;as  given  out.     For  thefe  dif- 
ciples  were  very  raw  and   unprepared,  even   after 
Chrift's  refurre<5lion,  to  undertake  a  matter  of  fo 
much  importance.     They  did  not  underftand  the 
nature  of  that  kingdom  which  they  were  to  preach ; 
but  when  they  were  endued  with  a  power  from  on 
high,  it  was  a  fending  forth  both  of  light  ci.id  truth. 
As  our  Lord  tells  them,  /  have  many  things  to  fay ^  Joh.  xvi. 
but  ye  cannot  hear  ibevi  now  ;  howbeit  when  He  the     "'  ^^° 
Spirit  of  truth  is  comt,   he  will  guide  you  into  all 
truth.     He  made  them  minilters  according  to  the^ph.iu.7^ 
gift  of  the  grace  of  God,  give?i  to  the?n  by  the  effec- 
tual working  of  his  power. 

-2.  It  is  ftill  farther  a  myllery,  in  the  way  that 
God  took  to  fpread  this  Gofpel  among  the  Gentiles, 
that  he  fhould  raife  up  thefe  men  to  run  all  man- 
ner of  dangers,  who  might  have  lived  fecure  and 
proteded  :  He  fet  forth  the  Jfpo/lles,  as  it  were  ap-  i  Cor.  iv. 

-■  pointed    9-~'3- 


43©  Great  is  the  Mystery, 

SERM.  'iO.  pointed  to  death  ;  they  were  made  a  fpeBacle  to  the 
world  J  to  Angels,  and  to  men  ;  fools  for  CbrifV  s  fake^ 
weak  and  defpifed :  they  hungered  and  thirfled,  were 
naked   and  buffeted,    and  had  no  certain  dwelling 
place:  they  labour ed,  working  with  their  own  hands ; 
reviled,  petfecuted,  defamed,  made  the  filth  of  the 
isjorld,   and  the  offscouring  of  all  things.     And  yet 
he  dealt  fairly  by  them  :  He  gave  them  fuch  warn- 
ings and  inftrudions  about  the  work,  as  would  ra- 
ther have  frighted  people  than  perfuaded  them  in- 
Joh.  xvi.  2,  to  it :  The  time  comes  that  he  that  kills  you  will 
2'  think  he  does  God  fervice  ;  and  thefe  things  they  will 

do  unto  you,  hecaiife  they  have  not  known  the  Father 
nor  me.  He  tells  Peter,  in  particular,  When  thou 
wafl  young,  thou  wentefl  whither  thou  wouldfl,  that 

xri.    part  of  thy  life  was  eafy  enough  ;  hut  when  thou 

^^'  ^^'  Jhalt  he  old,  they  Jhall  hind  thee,  and  carry  thee  whi- 
ther thou  wouldfl  not  ;  and  this  he  faid fignifying  by 
what  death  he  Jjiould  glorify  God. 

But  that  very  confideration  of  his  death  made 
aPet.i.  14.  it  eafy  to  him  ;  he  calls  it  no  more  than  putting  off 
this  tabernacle,  cis  the  Lord  Jefus  Chrift  hadjhewed 
Phii.i.  JO.  to  him.     Another  Apoftle  faith,  this  v/as  his  earnefl 
expedation  and  defire,  that  in  all  things  Cbrifl  may 
he  magnified   in  his   body,   whether  it  be  by  life  or 
death.     Many  of  his  followers,  when  he  opened  to 
Joh.vi,  65.  them  the  hardfhips  that  were  coming  on,   went 
back,  and  walked  no  more  with  him.     Swarms  of 
fuch  as  thofe  have  gone  off  in  every  age  ;  Demas 
aTini.i.  15.  forfook  Paul,  and  «//  they  in  Afia  left  him.     But 
Chrift  knew  whom  he  had  chofen,   and  the  virtue 
Aaxv.  25,  of  that  choice.     There  were  many  who  hazarded 
their  lives  for  the  fake  of  the  Lord  Jefus.     It  is  al- 
moft  an  indifputable  maxim  in  our  day,   that  take 
away  preferments  and  rewards  from  preachers,  and 
the  church  is  in  danger;  but  here  areminifters 
that  had  not  fo  much  as  an  human  protedion.     I 
hope  then  the   number  of  hirelings   in   this  age 
leaves  us  in  no  doubt  of  the  myflery  that  ever  Chrill 

fliould 


God  preached  to  the  Gentiles,  431 

fhould  be  preached  to  the  Gentiles,  by  thofe  who  serm.  30. 
approved  them/elves  the  minijlcrs  of  God  in  much  2  Cor.  vi. 
patience,  affliHions,  necejjities,  dijlreffes  j  in  Jlripes,    '^'  ^* 
in  imprifofiments,  in  tumults.     This  is  well  exprei- 
fed  by  a  Poet  of  our  own  : 

Whence,  but  from  Heav'n,  could  men,  uufkiird  in  arts, 

In  fev'ral  ages  born,  in  fev'ral  parts, 

Weave  fuch  agreeing  truths  ?  or  how,  or  why, 

Should  all  confpire  to  cheat  us  with  a  lye  ? 

Unafk'd  their  pains,  ungrateful  their  advice, 

Starving  their  gain,  and  martyrdom  their  price. 

3.  The  great  wonder  of  all  is,  that  they  fhould 
be  qualified  with  the  gift  of  tongues.  This  was 
a  thing  never  heard  of  before  ;  it  only  came  to  pafs 
in  the  laft  days.  God  ufualiy  employed  his  pro- 
phets in  their  own  country,  or  in  thofe  neighbour- 
ing kingdoms  where  the  language  was  much  the 
fanle ;  but  here  are  men  fent  to  all  nations,  to 
every  creature  under  heaven^  and  wherever  they  coi.  i.  23. 
come,  they  have  no  need  to  fpeak  by  an  interpre- 
ter, which  is  both  a  flow  and  a  cold  way  of  con- 
verfation.  And  this  he  defigned  to  diftinguifh  as 
a  myftery,  becaufe  it  is  the  peculiar  of  that  age, 
and  that  fet  of  preachers  :  for  tongues  were  to  ceafe,  i  conxiil. 
^nAiWi%  {oxX.  o?  knowledge  to  vanijh  away.  As  no  ^• 
generation  had  it  before,  fo  none  had  it  after; 
for  which  we  may  give  feveral  reafons. 

This  was  to  be  the  handfel  of  a  Redeemer's  go- 
vernment below,  and  the  firft  affurance  of  his  wel- 
come above.  He  had  but  newly  left  his  difciples, 
not  without  the  contempt  of  the  world,  and  fome 
diffidence  in  themfeWes.  What  they  wanted  to 
know  was,  whether  this  death  which  had  been  fo 
fcandalous  on  earth,  had  met  with  any  more  cre- 
dit in  heaven,  and  to  be  fecure  that  his  empire  a- 
mong  men  was  eftablifhed,  and  fhould  be  promo- 
ted. Well,  this  they  are  to  be  convinced  of  by 
fuch  an  effufion  of  the  Spirit,  as  was  never  known 

to 


43^  Oreat  is  the  Mystery, 

^^^LJ!'  ^^  ^^^^^  fathers,  and  fliould  never  be  renewed  to 
their  children  :  He  being  exalted  by  the  right  hand 
of  God,  and  having  received  of  the  Father  the  pro- 
mi  fe  of  the  Holy  Ghojl,  (bed  forth  that  which  they 

H«b.  ii.  3,  j^T^  iifi^  heard.  Thus  the  falvation^  that  began  to 
he  f poke  to  the  world  by  the  Lord  jefus,  was  after- 
wards confrvied  by  thofe  that  heard  him.  Cod  bear- 
ing them  witnefs,  by  divers  figns,  and  miracles,  ,and 
gifts  of  the  Holy  Ghojl,  according  to  his  own  zuill. 
Thefe  tongues  were  to  be  for  iifign  that  the  com- 
miffion  was  from  God,  and  alfo  a  means  of  making 

Rom.  ivi.  known   to  the  Gentiles   what  was  appointed /or 
'^-         obedience  of  faith  among  all   nations  through   the 
name  of  Chrifl. 

-  At  the  building  of  Babel,  which  the  fons  of 
men  deiigned  for  a  tower  to  reach  to  heaven,  God 
came  down  and  confounded  their  language.  This 
was  a  new  embarraifment  to  the  truth  ;  it  was  from 
that  time  a  great  deal  harder  for  people  to  help 
one  another  -in  ufeful  knowledge.  But  here  was 
going  to  be  another  tower,  that  fliould  adually 
reach  to  heaven,  a  building  of  God,  an  houfe  not 
made  with  hands :  he  therefore  comes  down,  and 
razes  out  the  former  confufion.  Though  the 
world  continued  to  talk  many  languages,  yet  he 
furnifhed  a  fet  of  men  with  capacities  to  fpeak 

Aftsn.4.   them  all:   They  fpake  with   other  tongues,  as  the 

Dan  xii.  4.  Spirit  gave  them  utterance.     Thus  many  ran  to  and 

Markxvi.  fro,  and  knowledge  was  increafed.     After  the  Lord 
iPf  »o-    had  f poke n  to  them,  he  was  received  up  into  heaven, 
and  fat  on  the  right  hand  of  God ;  and  they  went 
forth ^  and  preached  every  where. 

4,  He  called  rnoft  of  them  to  feal  this  truth  with 
their  blood,  which  was  the  highell  teftimony  that 

Rev.  xii.  iiuturc  could  givc  to  what  grace  had  taught :  They 
overcame  by  the  blood  of  the  Lamb,  and  the  word  of 
their  teflimony ;  no  terror  could  drive  them  from 
k.  By  their  fall  they  conquered  ;  their  dying  vvas 
voluntary,  they  loved  not  their  lives  unto  the  death. 

There 


ii. 


God  preached  to  the  Gentiles,  433 

•    r 

There  was  fomething  elfe  which  they  loved  better,  serm.  3a. 
Now,  this  is  fo  far  from  being  a  duty,  that  by 
the  law  of  nature,  it  is  the  greateft  of  fins.  It  is 
alfo  againft  all  the  courfe  of  nature  ;  it  over-rules 
the  firrt  principle  in  it,  and  that  is  felf-prefervation  : 
No  vian  ever  yet  hated  his  own  fiejh^  but  loved  and 
chertjhed  it.  And  when  any  were  witnefles  to  a 
caufe  that  way,  you  mull;  fuppofe  they  had  in  them 
eitherfomethingbelow  nature,  or  fomething  above  it. 

And  yet  thus  it  was   with  them  :    Paul  at  his 
converfion  was  fliewn  what  great  things  he  Jhould  ^€t%\x.\^, 
fuffer  for  the  name  of  Chrifl :  it  was   but  a  rough 
fetting  out,   for  the  Jews  to  go  about  to  kill  him,  as 
foon  as  he  began  to  preach  the  Gofpel.     He  had 
a  narrow  efcape  from  Aretas  the  king  of  Damafcus,  ^  Cor.xL 
when  he  was  let  down  the  wall  by  a  hajket.     He     "^'• 
was  thrown  out  of  all  the  favour  and  fame  that 
he  had  fo  long  courted  in  the  Jevvilh   nation,   and 
yet  he  looks  back  upon  it  with  a  noble  unconcern  : 
He  counted  it  but  lofs  for  the  excellency  of  the  hww-  Phil,  Hi. «, 
ledge  of  Chrijl  jfefus  his  Lord^  for  whom  he  had 
fuffered  the  lofs  of  all  thi?igs,  and  counted  them  but 
dungy  that  he  might  win  Chrifl.     He  was  in  labours  aCor.  xi. 
abundant,  in  Jiripes  above  meafure,  in  prifons  fre-     ^^ — '^' 
quent,  in  deaths  oft.     Of  the  fews  five  times  he  re- 
ceived forty  firipes  fave  one.     "Thrice  he  was  beaten 
with  rods,  once  he  was  fioned^  thrice  he  fuffered  fhip- 
•wreck,   a  day  and  a  nii^  ht  he  was  in  the  deep  ;  in 
journeyings  often  ;  in  perils  of  waters,   robbers,  by 
his  own  countrymen,   heathens,  in  the  city,  the  wiU 
dernefs,   the  fea,  and  airiong  falfe  brethren.     Nor 
did  thefe  things  grieve  and   tire   him   out;   but 
when   the  time  of  his  departure  is  at  hand,   he  is  2  Tim.  w. 
ready  to  he  offered  up,  having  fought  a  good  fight,     ^»  ?*    " 
and  finifhed  bis  courfe,  and  kept  the  faith,  without 
which  all  the  reft  had  been  impofiibie. 

Now,  let  us  fee  for  whom  they  did  this. 

1.  It  is  plain  they  took  it  for  the  caufe  of  Chrifl. 

2.  They  depended  upon  his  prefence  with  them. 
Vol.  I.  3  I  3.  This 


434-  Great  is  the  Mystery, 

sERiyr.  39.  2.  This  was  as  much  as  they  could  do  for  God, 
and  as  much  as  they  could  expe5l  from  him. 

I.  It  is  evident  by  all  the   profeffion  they  made, 
that  this  uas  for  the  fake  of  Chrift.     They  were 

Col. ;.  a8.   'witnejfes  of  him  ;  they  bore  the  teJHmony  of  J  ejus  ^ 

A(fis  ix.  6.  whom  they  preached^  warning  every  man.  Lord, 
what  iibih  THOU  have  me  to  do  P  was  the  language 

ver.  17.  of  Saul.  Ananias  tells  him,  The  Lord,  even  Jefus 
who  appeared  unto  thee  in  the  way  as  thou  cameji, 
has  fent  me  to  thee  that  thoi^  mightefi  know  his  will, 

Adtsxxii.    and  he  filled  with  the  Holy  Ghojl.     He  was  to  y^^ 

^'^'  ^^'     thatjujl  One,  and  hear  the  word  of  his  mouth,  and 

be  his  witnefs  to  all  men.     The  Gofpel  that  he 

Gal  i.  12.   preached  was  neither  received  of  man,  nor  by  man^ 

Aftsxxvi.  but  by  the  revelation  of  Jefus  Chrijl.     To  this  pur- 

^^'        pofe,   faith   our  Saviour,  have  I  appeared  unto  thee, 

to  make  thee  a  minifler  and  a  witnefs  of  thefe  things 

that  thou  hafi  feen,  and  thofe  in  which  I  will  farther 

z  Cor.  ii.  1.  appear  unto  thee.  He  determined  to  know,  or  make 
\ino\v  n  nothing  but  Jefus  Chrifl,  and  him  crucified  ; 
which  in  the  former  verfe  he  had  called  the  tefli- 
jnony  of  God.  He  preached  not  himfelf,  but  Chri/i 
Jefus  the  Lord,  and  himfelf  a  fervant  for  Jefus* 
fake,    ftill    referring   the    ultimate  glory  thither. 

Rom.  i.  9.  Sometimes  they  were  called  the fervants  of  God  in 
the  Gofpel  of  his  Son,  and  the  fervants  of  the  Mofi 
high  God,  who  fJjewed  the  way  of  falvation.  Thus 
faith  Paul,  God  is  my  record,  whom  I  ferve  with  a 
pure  confcience.  But  thefe  expreffions  are  fo  thrown 
in  common  with  others,  of  our  preaching,  ferving 
and  obeying  Chrift,  that  if  they  do  not  mean  the 
fame,   here  are  two  things  unhappily  confounded 

— —  i.  16.  ^"  ^"^  defcription.  The  Gofpel  of  Chrifl  is  called 
the  power  of  God. 

1.  In  this  work  they  depended  on  his  prefence 
with  them.     He  would  not  leave  them  comfortlefs, 

johnxt.     ^^^  come  and  fee  them.     After  his  refurredt  ion,  the 
«o-         difciples  were  glad  when  they  f aw  the  Lord.     He 

Adsi.  3.  fpake  to  thern  forty  days  of  things  pertaining  to  the 

kingdom 


God  preached  to  the  Gentiles*  435 

kingdom  of  God.  This  was  delightful  converfa- SERM.30. 
tion  indeed  I  They  were  afraid  of  the  Jews,  and 
had  the  doors  fhut ;  but  when  Jefus  came  in,  thofe 
fears  would  foon  be  over.  He  might  fay  then  with 
more  impreflion  than  he  had  done  before,  It  is  /, 
be  not  afraid.  During  that  ftage,  between  his  co- 
ming out  of  the  grave,  and  his  going  up  into  glory, 
they  were  raifed  above  all  their  troubles.  But, 
what  ftiould  they  do  afterwards,  when,  as  he  tells 
them,  they  mult  fee  him  no  more  ?  that  is,  they 
were  to  know  him  no  more  after  the  flejh. 

Well,  that  they  might  be  provided  for  all  dan- 
gers, when  he  fends  them  to  difciple  all  nations,  he 
promifes  to  be  with  them  always  to  the  end  of  the  Mat.xxviU. 
world.  I  do  not  envy  our  critics  all  their  gains  *°* 
by  the  interpretation  of  thefe  words,  'viz.  that 
they  fignify  no  more  than  to  the  end  of  that  age. 
For  though  that  uncomfortable  expolition  may  be 
eafily  diflblved,  yet  even  this  carries  more  in  it 
than  they  would  gladly  allow.  For  according  to 
their  own  way  of  reckoning,  Chrift  might  be  pre- 
fent  with  the  Apoftles  after  he  was  gone  to  heaven  \ 
that  he  could  be  both  upon  earth  and  in  heaven 
at  one  time  ;  and  if  he  could  do  this  for  the  fpace 
of  forty  years,  he  can  as  eafily  do  it  till  the  con- 
fummation  of  all  things.  It  was  this  that  carried 
the  Apoftles  through  all  their  troubles.  I  will  de- 
liver thee,  faith  he  to  VsixAy  from  the  people,  and  the 
Gentiles,  to  whom  I  fend  thee.  And  when  he  fpeaks 
of  the  fuccefs  of  this  promife  that  was  given  him 
by  Chrift,  he  calls  it  obtaining  help  from  God.  The  Aasxxvi. 
one  is  plainly  matched  unto  the  other,  being  only  »*• 
two  parts  of  the  fame  fpeech. 

3.  This  was  as  much  duty  as  they^could  pay  to 
the  great  God,  and  this  prefence  as  much  as  they 
could  exped:  from  him.  Was  it  only  a  creature, 
for  the  advancing  of  whole  kingdom  there  were 
fuch  preparations  made,  as  the  world  never  knew 
before  ?  Confider  three  things  ^  he  had  the  greateft 

glory 


43^  V  Great  is  the  Mystery, 

SERRT.  30  glory  that  ever  was  given,  the  mod  entire  duty 
'        that  could  ever  be  paid,  and   he  maintained  this 
intereft  in    the    moft  divine  way  that  ever  was 
he^rd  of, 

(1.)  The  glory  deligned  for  htm  was  of  the 
greateft  fort.     It  exceeded  all  that  could  be  fetch- 

Pfai.xix.  1,  ed  out  of  the  creation.  The  heavens  declare  the 
^*  ^'  glory  of  the  Lord,  (uid  the  firmament  Jhews  his  handy- 
work.  Day  unto  day  utters  fpeech,  and  flight  unto 
night  declares  knowledge  ;  and  there  is  no  voice  or 
language  where  their  fpeech  is  not  heard.  What 
Lord  is  this  who  has  his  honour  fo  eftablifhed  in 
thofe  bright  and  rolling  worlds,  but  the  Lord  that 
made  them  ?  the  Supreme  Being,  by  whom  are  all 
things,  and  for  whom  are  all  things  ?    The  Scrip- 

Hcb.  i.  10.  ^^jfg  ]^a_s  ihewn  us  that  this  is  his  work,  Of  old  hafl 
thou  laid  the  foundation  of  the  earth,  and  the  heaten 
is  the  work  of  his  hands. 

And  therefore  that  notion,  that  the  great  God 
created  the  fecond  Perfon,  and  then  ordered  him 
to  make  the  world,  muft  be  handled  very  gently,. 
or  it  will  be  crufhed  before  the  moth.  We  read 
of  no  fuch  round-ahout  creation.  The  Bible  repre- 
fents  all  thefe  things  as  done  by  his  own  voice  ; 
He  fpake  and  it  was  done,  he  commanded  and  it 

Pf.  xxxiii.  flood  fafl :  By  the  word  of  the  Lord  were  the  hea~ 
'  ^*  vens  made,  and  all  the  hojls  of  them  by  the  breath  of 
his  ??iouth.  We  read  of  no  fuch  officer  as  the  new 
fcheme  calls  an  inftrument.  We  underftand  no 
other  author  of  the  univerfe  than  Him  who  has  the 
glory  of  it.  Not  an  angel  in  heaven  dare  arro- 
gate to  himfelfthe  making  of  a  worm,  the  rearing 
up  of  a   plant ;  no,  they  talk  of  the  world  as  the 

Rev.  iv.      immediate  production  of  Omnipotence  :    Thou  haji 
"  ^'        created  all  things,  and  for  thy  pleafure  they  are  and 

Heb.  xi.  3,  is}ere  created.     Through  faith  we  wider/land  that 

^the  worlds  were  fravied  by  the  word  of  God,  fo  that 

the  things  which  are  feen,   were  not  made  of  things 

that 


God  preached  to  the  Gentiles,  /^yj 

that  do  appear.     Lift  up  your  eyes  on  hi^b,  and  be-  serm.  30, 
hold  ivho  has  created  thefe  thingSy  that  brifigs  out  ifa.  xi.  -ii. 
their  hojl  by  number  ;  be  calls  them  all  by  names,   by 
the  greatnefs  of  his  might,  for  that  he  is  flrong  in 
power.  / 

But  now  there  is  a  greater  glory  than  this ;  that 
is,  there  is  a  nobler  deiign,  and  a  more  won- 
drous performance, — the  redemption  of  a  chofen 
people.  The  Scripture  has  given  this  the  pre- 
ference, and  the  honour  of  it  is  left  upon  Chrift, 
not  as  exciufive  of  the  Father,  but  in  fuch  a  way 
as  is  maintained  by  what  he  laith,  I  am  in  the  Fa-  johnxk. 

ther,  and  the  Father  in  me.    And  again,  Nois)  is  the ^' ... 

Son  of  man  glorified,  and  God  is  glorified  in  him  ;  31, 34. 
if  God  be  glorified  in  him,  Godjhall  alfo  glorify  him 
in  himfelf.  He  fpeaks  this  of  the  fuccefs  of  that 
great  defign  that  he  came  about.  There  is  more 
of  God  to  be  feen  in  this  affair  than  there  was  in 
any  other,  and  where  are  we  to  look  for  it  ?  Well, 
he  that  brought  light  out  of  darknefs,  gives  us  the  aCor.iv.i? 
light  of  the  glory  of  God  in  the  face  or  perfon  of 
Jefus  Chrift. 

And  can  we  think  that  the  Supreme  God  is  to 
rejoice  in  the  work  of  his  hands,  that  the  earth  is 
full  of  his  riches  ?  Is  he  to  be  honoured  in  what 
we  fee  he  has  done }  And  fball  a  glory  much 
greater  and  more  fublime  be  given  to  one  who  by 
7iature  is  no  God  F  Shall  he  who  has  the  name  only 
by  virtue  of  an  office  have  an  extent  of  empire 
which  the  Father  never  claimed  ?  Shall  all  the 
ends  of  the  earth  look  unto  the  Son,  atid  he  be  no 
more  than  a  titular  Deity,  when  the  real  God  was 
only  known  in  Judah,  and  had  his  name  great  in 
ifrael  ?  Muft  there  be  an  effuiion  of  the  Spirit,  a 
gift  of  tongues,  a  thing  that  never  had  been  in  the 
world  before,  and  it  is  likely  never  (hail  be  again, 
find  all  this  to  eftablifh  the  intereft  of  a  creature  ? 
For  it  is  ChriiVin  whom  all  the  feed  of  Ifrael  are 
to  be  juftified,  and  to  glorv. 

.      '  •  The      ■ 


438  Great  is  the  Mystery, 

SERM.  39.  Xhe  Gofpel  of  the  kingdom  is  called  the  world 
to  comcy  and  methinks  there  is  a  dignity  in  the 
title ;  it  was  future  to  the  Jews,  it  is  the  laft  dif- 
penfation  that  God  will  give,  and  it  bears  upon  it 
the  glory  of  the  ftate  above.     Now  it  is  obferved, 

H«b.  ii.  s.  that  to  none  of  the  Angels  has  he  put  in  fubjedion 
the  world  to  come  of  which  we /peak.  He  has  put 
kingdoms  and  armies  in  fubjedion  to  an  Angel,  by 
making  him  the  minifter  of  Providence  ;  but  here 
is  an  affair  that  none  of  them  muft  prefide  in  : 
And  can  we  imagine,  that  fo  much  care  fhould  be 
taken  to  tell  us,  that  not  one  of  the  Angels  has 
this  dominion,  and  yet  that  it  is  given  to  another 
creature  ?  If  he  is  fo  very  exprefs  and  peremptory 
in  laying  afide  the  Angels,  we  fhould  have  thought 
it  was  becaufe  he  has  fo  often  faid,  His  glory  he 
will  not  give  to  another.  And  therefore  how  comes 
one  who  was  lefs  than  an  Angel  to  have  it,  but 
from  the  confideration  of  a  nature  more  above 
theirs  than  what  he  took  upon  him  was  below 
them  ?  You  find  the  Angels  praifing  God  for 
creating  the  heavens  and  the  earthy  and  thefoun^ 
tains  of  waters  ;  and  yet  the  Lamb  is  proclaimed 
as  the  author  of  a  much  greater  work.  The  lower 
the  groffer  glories  are  afcribed  to  the  Supreme 
God,  and  will  he  communicate  thofe  to  any  be- 
neath himfelf  which  are  the  fruit  of  a  nobler  con- 
trivance ?  No.  Chrift  Jefus  is  therefore  made  of 
God  to  us  wifdom,  righteoufnefs^fandification  and  re- 
demption^ that  according  as  it  is  written^  he  that 
glories^  may  glory  in  the  Lord. 

(2.)  Thefe  people  who  preached  Chrift  among 
the  Gentiles  could  never  go  farther  in  their  duty 

Rom.xiv.    to  the  great  God  than  they  did  to  him.     None  of 
7»^'9-    us,   fay  they,   lives  to  himfelf,  and  none  dies  to  him- 
felf i  for  whether  we  live,  we  live  unto  the  Lord ; 
or  whether  we  die,  we  die  unto  the  Lord  ;  ivhether 
therefore  we  live  or  die,  we  are  the  Lord's.     It  is 
Jcfus  whom  he  fpeaks  of  as  this  Lord,  as  you  fee 

by 


God  preached  to  the  Gentiles,  439 

by  the  next  words.  For  to  this  end  Cbrijl  both  died^  serm.  30. 

and  rofcy  and  revived^  that  he  might  be  the  Lord 

both  of  dead  and  living.     Thus  the  argument  runs, 

Te  are  not  your  own^  hut  bought  with  a  price  ;  and  ,  cor.  vi. 

therefore  glorify  God  in  your  bodies ^  and  your  fpirits,    «!'• 

which  are  God's.     You  are  not  your  own,  Whofe 

are  you  then?  If  being  bought  with  a  price  makes 

you  belong  to  another^  it  muft  be  to  Him  who  paid 

that  price :  And  who  can  that  be  ?   Or  how  are 

you  to  exprefs  his  propriety  in  you,  but  by  glorify^ 

ing  him  as  God^  and  looking  upon  your  bodies  and 

fpirits  to  be  his  ?  They  are  faid  to  be  Go^V,  and 

therefore  if  he   who  paid  this  price  is  not  God, 

what  he  did  gives  him  no  claim  upon  us. 

You  fee  that  this  text  will  take  a  great  deal  of 
garbling  to  diftinguifli  the  (hares  of  duty  between 
the  Father  and  the  Son,  if  the  one  is  the  fupremc 
Being,  and  the  other  but  a  creature.  Thus  when 
the  Apoftle  faith,  it  was  his  earnefl  expeElation,  his  phii.  i.  4k, 
defirCy  his  confidence^  thaty  as  at  all  times,  fo  now, 
Christ  Jbould  be  magnified  in  his  mortal  body,  whe- 
ther it  be  by  life  or  by  death  ;  For,  faith  he,  to  me  to 
live  is  Chrlft. '  Could  he  poflibly  go  any  farther  in 
a  profeflion  of  duty  to  the  moft  high  God  ?  And 
has  the  Scripture  been  fo  lavifh  in  claiming  our 
fervice  to  Chrift,  that  there  is  not  the  leaft  degree 
more  referved  for  a  Being  that  is  infinitely  greater 
than  he  ? 

Suppofe  we  had  never  read  any  more  than  what 
the  Apoftle  preached  at  Athens,  that  they  ought 
not  to  think  the  Godhead  like  unto  gold  or  filver, 
or  ftone  graven  with  art  and  man's  device,  but  look 
upon  him  as  a  Being  that  made  the  heavens,  the 
earth,  and  the  fea,  and  all  things  therein  ;  one  whofe 
image  we  are,  in  whom  we  liver  and  move,  and  have 
our  being.  He  adds,  that  this  God  has  appointed 
a  day  in  which  he  will  judge  the  world  in  righteouf- 
nefs  by  that  man  whom  he  has  ordained,  whereof  he 
has  given  ajfurance  to  all  men,  in  that  he  has  raifed 

him 


44^  Great  is  the  Mystery, 

^^RM.  30.  him  from  the  dead*  Had  we  never  read  any  rnore 
'  of  Chrill  than  what  he  faith  here,  we  might  have 
thought  him  to  be  nothing  higher  than  a  man. 
Now  it  is  not  to  the  human  nature  that  he  has 
committed  this  judgment ;  for  though  he  that  is 
the  judge  is  a  man,  yet  he  mufl  be  more  for  that 
delign. 

But  why  (hould  he  ever  be  reprefented  as  God? 
Wliy  does  the  Apoftle  in  other  places  give  him 
higher  titles  than  he  ufes  to  thefe  Athenians  ?  The 
confequence  of  this  can  be  only  enfnaring  us  in 
our  duty  if  he  is  not  God  ;  and,  for  my  part,  I 
(hall  have  no  regard  to  their  new  fchemes,  till  they 
can  tell  me  how  far  I  am  to  go  in  my  devotion  to 
a  Saviour,  and  where  I  am  to  ftop.  For  the  Scrip- 
ture has  made  it  very  dangerous  to  love  him  too 
little  :  Such  a  one  mult  be  anathema^  maran-atha  ; 
and  I  am  fure  it  is  idolatry  to  love  him  too  much. 
And  you  need  not  fay  this  is  impoffible,  for  if  he 
is  a  creature,  it  is  a  very  eafy  matter,  and  what  the 
Pfalmifl  would  have  been  afraid  of,   when  he  faid, 

Pfai.  ixxiii.  Whom  have  1  in  heaven  hut  thee  P  and  there  is  none 
^5-         upon  earth  whom  I  dejire  bejides  thee, 

(3.)  Chrift  maintains  his  intereft  in  the  moft  di- 
vine way,  by  a  fpiritual  prefence  with  his  people  ; 
fo  that  though  his  body  is  in  heaven,  he  is  ftiil  in 
^Every  Chriftian  ;  and  we  dare  not  fay  to  any  but 

Ff.  cxxxix.  God,  Thou  compajfejl  my  path,  and  my  lying  down, 
^•5-  ^nd  art  acquainted  with  all  my  ways.  Thou  hajl 
hejet  me  behind  and  before,  and  laid  thy  hand  upon 
me.  The  heavens  have  received  him  till  the  time 
of  the  reftitution  of  all  things,  yet  it  is  language 
peculiar  to  a  God  to  fay,  /  'mill  walk  among  them, 
and  be  in  them.     And  we  may  foon  fuppofe  what 

Gal  ii.  2c.  lentiments  Paul  had  of  him,  when  he  faith,  I  am 
crucified  with  Chrift,  neverthelefs  1  live,  yet  ?iot  J, 
but  Chrift  lives  in  me,  and  the  life  I  live  in  the  flejb 
I  live  by  faith  in  the  Son  of  God,  who  loved  me,  and 
gave  himfelf  for  me. 

S  E  R> 


God  preached  to  the  Gentiles,  \      441 

SERMON  XXXL         >'j/ 


I  AM  now  to  fliew  you  that  this  branch  of  Chrl-  serm.  31, 
ftianity  enjoys  the  fame   beautiful  charader  '      "      ' 
that  is  given  of  all  the  reft,   that  it  is  a  Myftery  of 
Godliness,  and  promotes  a  pure  a?id  undefJed  reli-  Ja"'-  i-  27. 
gion  before  God  and  our  Father.      For  this,    was 
Chrift  himfelf  a  preacher  of  righteoufnels  ;  for  this 
did   he   ordain   his  witneffes  among  thofe  he  had 
chofen  ;  for  this,  is  the  fame  faithful  word  commit- 
ted to  others,  who  are  charged  to  hold  it  faft,  and 
to  hold  it  forth.     To  this  end  is  the  word  of  falva- 
,  tion  fent  among  you.      We  therefore  inhft  upon  a 
hope  that   is   laid  up  for  you  in  heaven,  that  it  piay  Coi. ;,  5,6. 
bring  forth  fruit  in  you,  as  it  does  in  all  the  world 
wh^ve  it  is  heartily  believed.     And  I  think,  this 
being  the  bufinefs  of  our  preaching,   the  deilgn  of 
the  miniftry  that  we  have  received,  it  is  fupppfed, 
that,  in  order  to  fulfil  it,  we  proclaim  the  Divinity 
of  that  glorious  Perfon  whole  name  is  to  be  carried 
among  the  Gentiles.     For,  he  fays,  frQ?n  the  rijing  M;>\.\.  u. 
of  the  fun  even  to  the  going  down  of  the  fame,  r,iy 
name  fJj all  he  great  among  the  Gentiles,  and  in,  every 
place  incenfe JJjall  be  offered  to  my  name,  and  a  pure 
offering  ;  for  my  name  Jhall  be  great  among  the  hea- 
then, faith  the  Lord  of  hofls. 

If  he  is  not  God,  we  are  fent  upon  a  foolifh  er- 
rand, and  tell  the  heathen  no  more  than  they  ima- 
gine already,  that  there  are  ftipreme  cind  fubordi- 
nate  deities.  Perhaps,  indeed,  their  number  of 
under-gods  is  greater  than  ours  in  the  new  fcheme, 
but  the  fubftance  of  their  religion  is  the  very  fame 

Vol.  I.  3  K  with 


442  The  Myjlery  of  Godlin  ess, 

SERM.  31.  with  what  fome  people  have  given  us  for  primitive 

"  Chriftianity.     They  talk  of  a  Trinity,  by  which 

they  mean  no  more  than  one  God,  and  two  crea- 

ifa,  xl.  25.  tiires.  But  to  whom  will  ye  liken  me^  orjhalllbe 
equal?  faith  the  Holy  One.  Now  as  this  is  wide  from 
the  revelation  that  is  given  us  in  the  Gofpel,  fo  it 
is  fubverlive  of  all  that  pradlice,  by  which  we  are 

Tit.  ii.  lo-  to' adorn  the  dodrine  of  God  our  Saviour. 

I  will  here  endeavour  to  fliew  you  the  different 
tendency  of  preaching  Chrift  as  the  true  God,  and 
giving  him  only  the  name  ;  and  by  comparing  thefe 
two  forts  of  minillers,  you  will  eafily  fee  which  of 
them  is  mod  likely  to  promote  the  reformation  of 
finners,  and  the  comfort  of  believers.  And  here, 
do  not  fiippofe  that  I  am  covering  a  cowardly  de- 
fign  under  a  fhcw  of  deceitful  words.  When  1  fay 
that  the  Son  is  God,  I  mean  as  much  by  the  title 
as  if  I  applied  it  to  the  Father ;  and  without  fuch 
an  upright  unreferved  way  of  talking,  1  fhould 
both  iraj)ofe  upon  you,  and  betray  the  dodrines  of 
the  Golpel.  Now,  I  fay,  that  they  who  in  preach- 
ing the  unfearchahle  riches  of  Chrifl  tell  the  Gen- 
tiles that  he  is  truly,  eternally,  and  fupremely  God, 
are  moll  likely  to  attain  the  ends  of  the  miniftry 
of  reconciliation  that  is  committed  to  them.  Be- 
caufe 

Thefe  men  fpeak  plain,  we  know  what  they 
mean  ;  they  come  with  a  fubjed  of  their  miniftsy 
that  deftrves  to  be  fo  ;•  the  account  they  give  us  of 
the  Gofpel  revelation  is  mod  agreeable  to  the  mer- 
ciful nature  of  our  God,  who  never  deligned  to  be- 
tray us  into  idolatry  ;  it  is  fach  a  report  as  anfwers 
the  demand  they  make  of  our  duty  ;  it  is  harmo- 
nious to  the  nature  of  that  dependence  that  wc 
muft  have  upon  Chnft  ;  it  provides  for  all  the  com- 
fort we  can  ftand  in  need  of,  and  it  gives  a  better 
profped  of  the  future  glory  when  we  know  the 
perfon  from  whom  we  expect  it,  is  a  God. 

I.  That 


God  preached  to  the  Gentiles,  443 

r.  That  minifter  who  preaches  up  the  Divinity  Jf^;|i^*, 
of  Chriit,  and  tells  the  world  plainly,  that  he  is 
no  other  than  the  Moft  High  God^  is  likely  to  pro-  , 
mote  religion  among  men,  becaufe  he  fpeaks  out. 
We  fee,  we  know  what  he  means.     We  are  mini- 
fters  according  to  the  faith  of  God's  eleSly  and  the  Tit.  i.  i,  3, 
ACKNOWLEDGING  of  the  truth  which  is  after  god-    ^' 
linefs  :  In  hope  of  eternal  Hfe,  which  God,  that  can- 
not lie,  promifed  before  the  world  began  ;  but  has 
in  due  time  manifefled  his  word  through  preaching, 
which  is  committed  to  us,  according  to  the  command- 
ment of  God  our  Saviour.     God   never  fent  men 
abroad  to  fliuffle   with  their  learning,  and  make 
their  Ikill  in  criticifms,  original  languages,  and  an- 
cient writers,   no  more  than  an  occafion  to  throw 
the  world  into  the  greateft  uncertainties  about  the 
chief  objed  of  their  faith   and  hope.     Should  a  job  xv. », 
wife  man  utter  vain  knowledge,  arid  fill  his  belly    3-  5- 
with  the  eafi  wind  ?  Should  he  reafon  with  unprofit- 
able ta^ky.  or  with  fpeeches  wherewith  he  can  do  no 
good?  Shall  their  mouth  utter  their  iniquity,  and 
they  choofe  the  tongue  of  the  crafty? 

Is  that  the  fruit  of  lludying  Greek  and  Hrbrew, 
of  turning  over  vaft  volumes  of  antiquity,  that  we 
fliall  grow  more  capable  of  unhinging  mankind, 
removing  them  from  their  old  foundation,  without 
the  honefty  of  fhewing  them  another.  The  Lord 
God  gave  to  Chrift  the  tongue  of  the  learned  that  heihA.^- 
JJjould  know  how  to  fpeak  a  word  in  feajon  to  him 
that  is  weary,  not  fet  him  a  rambling  in  eternal 
mazes,  by  words  that  are  never  to  be  underftood. 
Are  thofe  men  of  God's  railing  up,  whofe  divinity 
goes  no  farther  than  to  ilrike  off  our  faith  from 
the  perfon  on  whom  it  was  fixed,  and  never  tell  us 
what  is  to  become  of  it  ?  Is  that  to  be  the  refult 
of  all  their  enquiries,  that  they  will  ufe  a  good  fpi- 
rit,  juft  as  our  Saviour  faith  it  fares  with  an  evil 
one  ;  that  it  i^  fent  abroad,  feeking  refl  and  finding  pfai.  xi.  5. 
none  P  If  the  foundations  be  deJlYoyedf  %vhat  can  the 

righteous 


444  '^f^^  Myjlery  of  Godliness, 

SERM.  31.  righteous  do  ?  No  good  end  ever  was  anfwered,  or 
ever  can  be,  by  thofe  fhuffling  arts,  that  leave  the 
hearer  more  uncertain  than  they  found  him.  If 
my  opinion  is  agreeable  to  the  will  of  God,  I  may 

r.ph.vi.  19,  tell  it  boldly,   for  fo  I  ought  to  f peak  :  Seeing  we 

sCor.  jii.    have  fuch  hope  we  iife  great  pi ainnefs  of  fpeech  ;  not 
12, 13.    putting  a  vail  over  our  faces  as  Mofes  did  ; — renoun- 

^  '^"  *■  cing  the  hidden  things  of  di/Jjonefly,  not  walking  in 
craftinefs,  nor  handling  the  word  of  the  Lord  deceit- 
fully. The  fervants  of  fuch  a  Mafter  ought  to  ufe 
no  difguife  and  no  referve  ;  and  for  my  part  I  can 
fee  no  other  end  anfwered  than  to  confound  the 
world,  when  men  are  afraid  to  call  our  Saviour  a 
creature,  and  yet  take  all  the  pains  they  can  to 
prove  him  fo. 

What  a  fcheme  rauft  that  be,  that  allows  him 
neither  to  be  a  God  nor  a  creature?  that  explains 
away  the  firfl.  name,  and  trembles  at  giving  they^- 
cond?  What  is  the  realon  that  men  do  not  fpeak 
out  ?  Why  muft  our  doctrine  be  rejected  for  being 
myfterious  and  felf-contradicling,  when  here  is  an- 
other put  upon  us  that  appears  to  beyo  at  the  firft 
opening  ?  How  monftrous  is  it  to  talk  of  a  crea- 
ted God  ?  Or,  of  one  that  was  not  created,  and 
yet  had  a  beginning  ?  Of  a  time  that  he  was  not, 
and  yet  that  he  is  eternal?  Of  infinite  perfetftions, 
and  yet  all  derived  ?  Of  an  Omnifcience  that  does 
not  know  all  things,  and  an  Omnipotence  that  can- 
not do  all  things  ?  Really  this  is  not  difputing  a- 
bout  adions,  but  expreffions  ;  it  is  robbing  us  not 
only  of  doclrines  but  of  words ;  it  is  iifing  them 
in   divinity,   r.s  they  muft  be  ufed  no  where   elfe. 

cCpr.  1. 13^^^^  ic'^  write  no  other  things  than  what  you  read  or 
acknowledge,  and  I  trufl  you  fJoall  acknowledge  even 
to  the  end. 

Where  is  the  neceffity  of  a  miniller's  doubling 
at  this  vile  rate  ?  Can  we  ever  think  that  God  fent 
out  any  of  his  fervants  upon  fuch  a  foolifli  errand? 
"^hy  mull   not  mankind  know  what  they  mean  ? 

What 


God  preached  to  the  Gentiles,  445 

What  good  end  can  they  propound  to  themfelves,  srrm.  31. 
by  deceiving  people  with  confeJJionSj  and  then  ex-  '  "  ' 
plaining  all  the  fenfe  of  them  away  ;  leading  the 
world  into  a  confidence  of  their  believing  what 
indeed  they  abhor,  and  only  waiting  for  a  proper 
feafon  to  laugh  at  the  credulity  of  thofe  they  have 
impofed  on  ?     •  For  my  part,  if  I  did  not  believe 

*  that  Chrift  is  over  ally  God  blejfedfor  ever^  in  the 

*  fame  fenfe  that  the  Father  is  fo,  I  fhould  think 

*  it  my  duty  to  preach  back  what  I  have  been  ad- 

*  vancing  among  you  ;   not  call  your  faith  to  him, 

*  but  call  Vifrom  him  :  I  durft  not  for  any  lucre  of 

*  filth  or  fame,  leave  you  at  an  uncertainty  what 

*  I   am   fpeaking  of,  nor  could  I  exped:  any  blef- 

*  fing  upon  that  fermon  which  gives  fuch  a  cha- 

*  rader  of  Jefus   Chrift,   that   ail   the  people  who 

*  hear  it,  know  not  whether  I  am  defcribing  a  God 

*  or  a  creature,  as  if  1  was  raifing  up  an  altar  with 

*  this  infcription,  To  the  unknown  God.     It  does  not 

*  only  leave  you  hovering  about  a  truth,   but  at  a 
'  full  ftand  in  your  duty.' 

We  bid  you  believe  in  him  ;  but  can  any  mortal 
determine  what  is  meant  by  this  faith,  if  he  does 
not  know  the  objed;  upon  which  it  is  to  fix  ?  The 
Apoftles  told  their  minds  plainly  in  the  face  of  as  > 

much  danger  as  ever  perfons  did  ;  but  as  they  were  i  Thcf.  ii. 
allowed  of  God,  and  put  in  tnijl  with  the  Gofpel^  fo     ^'  ^' 
thfy  fpake,  not  as  pleqjing  men,  but  God  that  fe arches 
the  hearts ;  neither  did  they  at  any  time  vfe  flattering 
words,  accommodating  their  doctrines  to   the  hu- 
mour of  their  hearers,  nor  a  cloak  of  covetoiifnefs. 
That  opinion  that  is  afraid  of  iliewing  itfelf,  does 
not  look  like  truth.    If  you  fee  any  light  twinkling, 
and  then   falling  back  again,  fomctimes  out,  and 
fometimes  in,  you  may  be  fure  it  is  not  the  fun, 
but  a  trifling  vapour,  that  appears  for  a  moment 
and  then  vanifhes  away :  And  as  it  comes  out  of 
a  bog,   it  will  lead  you  into  one.     But  I  hope  wezCov.n.iy. 
are  not  as  many  who  corrupt  the  word  of  God ;  but 


44^  'The  Myjiery  ^Godliness, 

SERM.  31.  ^j.  of  Jincerityy  as  of  God,  in  the  Jight  of  God  fpeak 
we  in  Cbrijl. 

2.  They  who  preach  up  Chrift  as  the  moft  High 
God,  do  infift  upon  Tuch  an  obje<5t  of  their  mini- 
ftry  as  deferves  to  be  fo.  What  a  poor  bulinefs 
would  it  be  for  men  to,  have  a  miraculous  furniture 
and  a  miraculous  vocation,  the  gift  of  tongues,  and 
the  continual  guard  of  providence,  and  all  this  to 
make  known  a  creature  ?  that  when  they  rejoiced 
fo  much  in  the  title  of  being  the  fervants  of  Chrift, 
they  Ihould  mean  no  more  by  it  than  their  attach- 
ment to  one  who  had  nothing  higher  than  derived 
perfedions  1  Do  they  go  and  preach  up  one  who 
is  not  to  be  adored  ? 

That  they  fpeak  of  him  in  a  nature  that  is  not 
omnipotent,  and  muft  not  be  worlhipped,  that  was 
dependent  and  paffive,  is  true  enough  ;  but  they 
had  never  been  fent  out  into  the  world,  to  tell 
mankind  that  he  was  born  and  lived  with  our  in- 
lirmities,  that  he  died  and  was  buried.  No,  they 
muft  be  witneffes  to  thefe  fads  ;  but  their  being 
fervants  to  hira  fuppofes  a  higher  charader,  that 
he  had  in  him  a  nature  that  had  no  beginning,  no 
bounds,  no  pain,  no  death  ;  therefore  they  might 
well  talk  of  fuch  a  one  to  the  world,  becaufe  he 

Job.  1. 5.     jj^ade  \i  -^  for  without  him  was,  nop  any  thing  made 
that  zvaf  made. 

Conlider  what  it  is  to  preach  Chrift  Jefus.  There 
is  a  homage  in  this  work,  which  no  creature  has 
ever  challenged  from  us.  The  vile  way  of  the 
Fapifts  in  running  over  the  ftory  of  a  faint,  propo- 
fing  him  as  a  pattern,  and  ojfTering  his  dry  bones 

Ifo.vii.-.  Tp  far  the  help  of  faith,  is  profane  and  foolifti.  IVhen 
they  fay  to  you^  Seek  to  them  that  have  familiar  fpi~ 
rits,  and  to  wizards,  that  peep  and  mutter  :  Should 
not  a  people  feek  to  their  Gad  P  for  the  living  to  the 
dead?  The  root  of  fuch  a  dodrine  is  rottennefs, 
and  the  blolibrn  of  it  fhall  go  up  as  duft.  We  may, 
and  do  mention  the  lives  of  minifters  and  eminent 

Chriftians, 


God  preached  to  the  Gentiles,  447 

Chriftians,  bidding  you  folkiv  their  faith,  and  con-  serm.  -ju 
Jider  the  end  of  their  converfation  ;  but  will  any  Heb.  xUi, 
man  call  this  preaching  of  Moles  or  Paul  ?    Nay,     7- 
the  very  Angels  who  do  us  fo  many  kind  offices 
are  not  the   fubjedl  of  our  miniflry.      We   may 
preach  of  them  as  they  are  miniflring  fpirits  to  the 
heirs  of  f ah  at  ion,   but  that  is  not  calling  mankind 
to  depend  upon  them.     They  will  not  allow  us  to 
do  any  thing  that  has  the  leaft.  refemblance  of  an 
adoration.     The   Apoftle  John  was  much  obliged 
to  that  Angel  whom  Chrift  had  fent  with  a  reve- 
lation of  things  to  come  ;  he  had  led  him  through 
the  apartments   of  the  New  Jerufalem  ;    he  had 
(hewed  him  that  glorious  city  coining  doivn  from  ^tv.xsM. 
God  out  of  heaven,   and  yet  he  will  not  allow  the     ^* 
good  man  to  fall  down  at  his  feet. 

I  cannot  imagine  that  the  Apollle  defigned  him 
what  we  call  religious  worfhip ;  for  you  muft 
think  him  grofsly  ignorant,  if  he  could  after  all 
thefe  difcoveries  confound  his  homage  to  God  by 
giving  it  equally  to  him  and  to  a  creature  ;  but  he 
thought  fome  degree  of  extraordinary  refped:  ought 
to  be  (hewn,  and  this  the  Angel  will  not  fuffer  for 
that  awful  reafon,  Worjhip  thou  God. 

Might  he  not  eafily  have  diftinguifhed  about 
worfliip  as  fome  do  in  our  day,  and  faid,  There  is 
a  devotion  that  I  pay  to  none  but  God,  and  this 
fubordinate  duty  to  thee  is  no  breach  of  that  ? 
But  the  Angel  leaves  no  room  for  that  whiffling 
talk;  he  intimates,  that  there  is  always  to  be  the 
greateft  and  mod  vifible  diil:indlion  between  our 
behaviour  to  God,  and  that  to  a  creature,  let  him 
be  never  fo  glorious  and  benevolent.     Well, 

Bring  this  to  the  cafe  of  our  Saviour  ;  if  he  was 
only  a  creature,  he  would  alwavs  ufe  the  fame  free- 
dom with  his  people  that  he  did  with  the  young 
man  in  the  Gofpel,  who  took  him  for  no  more  : 
tVhy  callefl  thou  me  Good,  there  is  none  good  but  one.  Mat.  xix. 
and  that  is  God.     But  when  we  preach  Him,   it  is    ^^ 

in 


448  ^hs  Myjiery  0/" Godliness, 

SERM.  3'-  in  the  fame  way  that  we  preach  the  Father,  that 
he  is  the  Lord  of  the  ends  of  the  earth,  the  God  for 
whom  are  all  things,  and  by  whom  are  all  things ; 
we  could  not  go  out  in  the  fervice  of  one  lefs  than 
He.  The  heathen  fhall  never  have  it  to  fay  of  us, 
as  we  may  ot"  their  priefts,  that  we  are  fervants  of 

Gal.  iv.  8.  thofe  who  by  nature  are  fio  gods.  Angels  them- 
felves  are  preachers  of  this  Saviour,  and  what  can 
that  be  owing  to  ?  Not  his  taking  upon  him  our 
nature,  for  that  made  him  lower  than  they  ;  not 
his  having  a  created  nature  above  them,  for  that 
would  no  more  make  him  the  objed;  of  their  wor- 
iliip  than  their  fuperiority  to  us  makes  them  the 
objed:  of  ours  ;  but  they  confider  him  as  their  Au- 
thor, and  as  their  End,  from  whofe  iiand  they  re- 
ceived their  being,   and  to  whofe  glory  they  mull 

Col.  i.  16,  refer  it.  For  by  him  were  all  things  created  in 
»7'  heaven  and  in  earth,  whether  they  be  thrones^  or 
dominions^  or  principalities,  or  powers,  all  things 
were  created  by  him  and  for  him  :  He  is  before  all 
things,  and  by  him  all  things  confifl.  It  is  plain  he 
fpeaks  of  him  here  under  another  nature  from 
what  he  does  in  the  next  claufe,  that  he  is  the  firfl- 
begotten  from  the  dead :  That  did  not  prove  him 
before  all  things,  becaufe  it  happened  in  thefe  lafl: 
days. 

No  wonder  that  they  Vv'ho  do  not  look  upon 
him  as  a  God,  have  more  zeal  againfl;  his  divinity 
than  they  have  for  his  honour:  That  all  their 
itrength,  and  time,  and  learning,  fhould  not  be  to 
lead  on  our  duty  to  a  Saviour,  but  to  limit  it,  to 
flun  it,  to  confound  it.  They  cannot  be  laid  to 
preach  Chrift  Jefus,  warning  every  man,  and  teach- 
ing every  man.  They  do  warn  every  man  indeed, 
not  to  look  on  him  as  a  God,  but  ihey  can  hard- 

i  Cor.  xiv.  ly  be  faid  to  teach  every  man  ;  for  if  the  trumpet 
'^-  give  an  uncertain  found,  who  JJjall  prepare  hiw'fclf 

for  the  battle  '^  and   kaft  of  all  do  they  think  to 
prefent  every  man  perfcB  in  Chrijl  Jefus.   No  reuUy, 

if 


God  preached  to  the  Gentiles.  449 

if  he  is  a  creature  there  is  no  hopes  of  any  per-  serm.  31. 
fedion  in  him.     It  is  faid  of  a  perfon  who  loves  the        '' 
light,  that  be  comes  to  the  light,  that  it  may  be  made  J"**-  '"•  ^i* 
manifejl,  that  bis  deeds  are  wrought  in  God  ;  and  I 
ihould  be  aftiamed  to  talk  of  your  perfection  in 
Christ,  if  I  did  not  tjiink  it  an  expreffion  of  the 
fame  import  and  value.     But  be  it  known  to  you, 
that  our   miniftry  is   not  of  deceit  or  guile.     We 
fpeak  of  Him  who  is  the  former  of  all  things,  and 
therefore  are  not  ajbamed  of  the  Gofpel  of  Christ,  Rom.  i.  i6. 
hecaufe   it   is   the  power  of  God.     The   Apollle 
fpeaks  of  the  glorious  Gofpel  of  the  blejfed  Gody  that  j  Tim. ;. 
was  committed  to  bis  trufi,  and  adds  in  the  fame     ^''"' 
breath,  /  thank  Chrijl  Jefus  our  Lord,  who  has  en- 
abled me,  putting  me  into  the  miniflry, 

3.  This  account  agrees  with  the  merciful  nature 
of  God,  that  he  fhould  tell  us  things  without  the 
lead  difguife.  The  words  of  the  Lord  are  pure  Pfai.  xu.  6. 
words.  He  has  called  Angels  and  kings  by  his 
own  name,  they  avegods  ;  but  what  a  bar  is  there 
between  his  title  and  theirs  ?  Who  in  the  heaven  P(- ^^s.kIx. 
can  be  compared  unto  the  Lord  ?  who  among  thefons 
of  the  mighty  can  be  likened  unto  the  Lord  ?  The 
Scripture  has  thrown  us  into  no  danger  of  con- 
founding the  two  forts  of  deities.  No  mortal  can 
fay,  if  he  worihips  a  prince,  that  he  takes  him  to 
be  omnifcient  and  eternal,  though  he  is  called  a 
god. 

The  greateft  affair  that  we  can  have  upon  our 
hands,  is  a  devotion  to  him  that  made  us  ;  and 
therefore  had  he  left  us  in  the  dark,  whom  to 
worlhip,  and  whom  not,  he  had  thrown  his  own 
glory  under  a  cloud,  and  the  fouls  of  mankind  in- 
to a  fnare.  But  it  is  written  with  all  plainnefs, 
Thoufhalt  worjhip  the  Lord  thy  God,  and  him  only  Mat.  iv.  10. 
/halt  thou  ferve.  And  how  unhappy  is  it  for  us, 
that  the  duty  we  pay  to  Chrift  Ihould  go  by  the 
fame  name,   and  be  expreffed  as  if  given  in  the 

Vol.  I.  3  L  fame 


450  T'he  Myjlery  of  Godliness, 

SERM.  31.  fanie  degree  both  in  heaven  and  in  earth,  if  he  is 

'      "      '  not  God  ? 

To  teli  us  that  we  ought  to  diftingnifli,  is  to 
tell  us  nothing  to  the  purpofe.  The  queftion  is, 
whether  the  difference  lies  fo  plain,  that  he  that 
funs  may  read  it  ?  It  is  but  a  poor  aniwer,  to  fay 
there  are  men  of  critical  learning  who  can  foften 
and  curtail  the  greateft  names  that  are  given  to  a 
Saviour;  and  diveft  them  of  their  greateft  fenfe. 
What  becomes  oF  the  ignorant,  who  are  the  more 
numerous  part  of  the  world  ?  Could  they  find  it 
out  in  the  Scripture-tvinity,  that  the  firft  Perfon  is 
divine  and  adorable,  the  fecond  divine  but  not  a- 
dorabie,  the  third  neither  adorable  nor  divine  ? 
Do  not  fay,  that  it  is  not  neceffary  for  thefe  to 
fpeak  of  a  Trinity,  an  hypoftatical  union,  or  the 
imputation  of  another*s  righteoufnefs ;  that  a  man 
may  be  very  good  and  ferious  without  entering  in- 
to thefe  fpecLilations.  How  dangerous  is  an  infi- 
nUcition  of  this  nature  ?  Can  a  perfon  be  religious 
who  worfliips  he  knows  not  what  ?  who  is  at  a  lofs 
whether  Chrift  Jefus  is  the  objed  of  his  reverence 
or  no?  who  either  does  not  know  God,  and  not 
glorify  him  ax  God?  or,  on  the  other  hand,  is  fer- 
ving  a  creature  equally  with  the  Creator,  who  is 
over  all,  bleffed  for  ever  ? 

Here  is  a  good  man  may  be  a  believer,  and  yet 
at  a  lofs  about  the  objed  of  his  faith.  The  love 
of  Chrift   conftrains   him,  and   yet  he  knows  not 

a  Cor  V.  vvho  Chrift  is.  He  thus  judges^  that  if  one  died  for 
^*'  ^^'  all,  then  were  all  dead  j  and  that  he  died,  that  they 
'who  live,  p.muld  not  Hue  to  then f elves,  but  to  him 
that  died  for  them  and  rofe  again.  It  is  as  much  as 
could  be  faid  of  the  great  God,  that  we  live  to 
him,  and  yet  it  is  paid  to  one  who  by  thefe  men 
is  fuppofed  infinitely  beneath  him.  But  bleffed  be 
God,  thofe  good  people  who  v/ill  fuffer  no  devia-" 
tions  from  their  duty,  are  in   no  uncertainty  about 

bini 


God  preached  to  the  Gentiles*  451 

him  to  whom  it  is  given  ;  he  is  declared  to  be  the  se^^-  3J- 
Son  of  God  with  power.  They  know  in  whom  they 
have  believed.  As  he  is,  called  God,  they  depend  up- 
on him  with  fall  confidence  ;  and  it  is  pity  that  they 
who  fhewed  fuch  a  zeal  for  the  Gofpel  in  all  a^;^es 
fhould  be  left  in  the  dark,  and  be  all  along  ftran- 
gers  to  a  truth  that  is  now  brought  to  light  by- 
men  that  are  not  much  fuperior  to  them  in  hoii- 
nefs,  whatever  they  are  in  politenefs. 

4.  When  we  preach  Chrill  as  God,  it  anfwers 
the  demand  of  your  duty  to  him.  We  bid  you 
pray  to  him,  call  upon  him,  truft  in  him,  and  wait 
for  him;  which  is  more  than  we  durif  do  for  a 
creature,  becaufe  it  is  as  much  as  we  can  do  for  a 
God. .  Had  we  preached  under  the  Old  Teftament, 
we  muft  have  infilled  upon  the  glory  of  God,  and 
the  faithfulnefs  of  Mofes :  That  the  great  God  had 
revealed  his  will,  and  Mofes  was  the  perfon  by 
Avhom  the  world  fhould  have  it,  and  therefore 
they  are  to  believe  in  the  one  according  to  what 
they  hear  of  him  by  the  other.  But  there  would 
be,  no  confounding  of  thefc  two.  Certainly  we 
muft  talk  in  a  very  unhappy  way,  if  any  of  our 
hearers  ihould  fuppofe  we  called  for  the  fame 
duty  to  Mofes  that  we  did  to  God. 

And  yet  in  this  promifcuous  manner  do  we 
fpeak  of  the  Father  and  the  Son.  Tou  believe  in  job.  xiv.  i, 
Gody  faith  Chrift,  believe  alfo  in  me.  We  dare  make 
no  diftinclion,  the  words  are  plain,  they  need  no 
changing  :  but  upon  fuch  a  text,  others  will  bring 
in  a  Scripture- confequence^  though  we  may  not ; 
that  is,  they  will  apply  a  confequence  to  deftroy 
the  truth,  and  they  are  angry  that  we  take  fuch  a 
method  to  maintain  it.  We  are  commanded  by 
thefe  men  to  bring  plain  words  of  Scripture  with- 
out any  human  explication  ;  when  we  do  fo,  they 
will  not  let  them  ftand,  but  ftrive  to  take  off  their 
native  force  and  luftre  by  the  very  method  of  in- 
terpretation which  they  deny  to  others 


452  7'be  Myjiery  of  GoDLii^ESS^ 

SERivf.  31.  If  chrift  has  not  infinite  perfedions,  what  have 
we  been  doing  among  you  ?  our  preaching  is  in 
vain,  and  your  faith  in  vain^  We  have  argued, 
threatened,  called,  perfuaded,  befought  you,  to  do 
what  ?  to  truft  in  a  God  that  cannot  fave  ?  in  one 
that  has  a  name,  but  is  infinitely  beneath  the  eter- 
nal Nature  ?  We  ought  to  be  afraid  left  your  faith 
fhould  fix  too  low,  and  fay  as  the  Apoftle  did,  Te 
?nen  of  Ifrael,  nuhy  gaze  ye  on  us,  as  though  we  by 
our  own  power  and  holinefs  had  made  this  man  to 
walk.     And  to  here,  we  Ihould  fay,    *  It  is  true, 

*  Chrift  this  Saviour  was  very  pure  inhimfelf,  and 

*  very  kind  to  you  ;  you  are  to  love  him  as   a 

*  friend,   and  admire  him  as  the  chiefeft  among 
'  ten  thoufand  :  but  take  cafe  that  you  do  not 

*  love  him  with  all  your  heart,  with  all  your  mind, 

*  and  with    all    your  ftrength.      Remember  the 

*  grace  that  he  gives,  and  the  glory  that  he  pro- 

*  mifes.  is  not  his  own  :  he  is  only  the  fervant,  and 

*  therefore  all  your  affedions  to  him  muft  be  as 

*  much  diftmguilhed  from  worftiip,  as  a  creature 

*  is  diftinguiftied  from  a  God.' 

But,  as  you  know,  we  have  never  talked  at  this 
rat-e,  fo  I  am  perfijaded  it  would  ftrike  every  feri- 
ous  perfon  with  horror  if  we  Ihould,  who  could 
take  the  pulpit  to  be  no  better  than  the  feat  of  the 
fcornfuL  And  yet  thus  we  rauft  have  preached,  if 
we  had  maintained  any  confiftence  in  our  notions, 
or  any  honefty  to  our  people.  1  Ihould  think  it 
my  duty,  if  I  had  been  preaching  never  fo  long 
about  the  glorious  nature  of  the  Angels,  and  the 
innumerable  offices  of  kindnefs  they  have  done  us, 
ftill  to  clofe  all  with  a  warning  left  you  fiiould  run 
into  a  worjhippmg  of  Angels.  Now  the  danger 
would  be  greater,  as  Chrift  is  more  excellent  thar^ 
they  ;  and  therefore  if  he  was  not  the  proper  'ob- 
jed  of  our  worftiip,  we  ought  not  to  leave  you  in 
the  fnare. 

5.  This 


God  preached  to  the  Gentiles.  45 j 

5.  This  agrees  to  the  nature  of  your  dependence  serm,  y. 
upon  him.  Our  Gofpel  tells  us,  there  is  falvation  '  "^""^ 
in  no  other.     And  he  himfelf  faid.  If  ye  believe  not 

that  I  am  he,  ye  Jhall  die  in  your  fins.  So  that  our 
whole  regard  is  colledted  to  him.  There  is  no 
putting  him  off  with  a  fhare  of  it,  but  he  muft 
have  it  all.  And  will  He,  who  is  a  jealous  God, 
and  has  plainly  told  us,  Thou  ihalt  have  no  other 
gods  before  me,  fufFer  all  this  plunder  from  a  crea- 
ture ?  Though  an  Angel  is  a  great  deal  better  than 
a  prince,  yet  I  fhould  fooner  be  admitted  to  trull 
in  the  latter  than  the  former  :  for  perhaps  a  vain 
foolifh  man  would  allow  me  in  all  the  extravagance 
of  my  faith  upon  him  ;  but  an  Angel  would  im- 
mediately fay.  See  thou  do  it  not ;  and  he  muft  be 
very  unworthy  of  the  Divine  favours  to  him  if  he 
did  not  fo. 

Now,  if  Chrift  Jefus  is  better  than  the  Angels, 
and  ftill  a  creature,  I  fhould  exped  more  zeal  from 
Him  than  from  them  againft  any  mifapplication  of 
my  faith  and  duty.  He  of  all  others  would  never 
fay.  Look  unto  me,  andheyefal}edalltheendsof\ii.\\v.%z, 
the  earth,  if  he  could  not  alfo  fay,  /  am  God,  and 
there  is  none  elfe.  It  was  Lucifer's  wickrdnefs, 
when  he  was  made  the  Ton  of  the  morning,  that 
he  would  y^^  his  throne  as  the  throne  of  God,  The  — xiv.  ir 
dignity  of  his  nature  was  an  aggravation  of  his 
crime ;  and  fo  it  would  be  in  our  blefled  Lord. 
All  his  advancement  above  the  Angels  obliges  him 
more  than  them  to  fecure  the  Divine  honour  entire 
by  taking  none  of  it  to  himfelf. 

6.  This  provides  for  all  the  comfort  that  we 
can  ftand  in  need  of.     We  have  it  in  Chrift,  who 

faid.  Peace  I  leave  with  you,  my  peace  I  give  unto  h'^■!M.^^, 
you  :  not  as  the  world  gives,  give  I  unto  you  :  In  the  — xvi.  ^2,, 
world  ye  Jhall  have  trouble,  but  in  ?ne  ye  Jhall  have 
peace.     This  peace  and  joy  come  in  a  way  of  be- 
lieving ;  our  faith  upon  him  fetches  it  down  :  And 
can  we  think  that  a  creature  is  able  to  do  all  this  ? 

When 


— ^Ixxiii. 
2^1  26, 


454  I'beMyJIery  of  GoDLii^BS^, 

SERM.  31.  When  David  faith,  Strengthen  me  with  Jlrength  vi 

pf.cxxxviii.  my  foul,   I  cannot  fuppofe  but  that  he  fpeaks  of  a 
3-  Divine  operation  ;  fomething  that  none  but  a  God 

can  do.  And  do  believers  under  the  New  Tefta- 
ment  look  any  lower  for  their  confolations  than 
thofe  under  the  Old  ?  The  Pfalmift  could  fay, 
Whom  have  I  in  heaven  but  Thee  ?  my  fejh  and  my 
heart  fails  ;  hut  God  is  the  flrength  of  my  hearty 
and  my  portion  for  ever.  And  have  we  One  more 
in  heaven  belides  him?  Is  ours  a  defcending,  a 
falling  faith  ?  Does  it  come  down  from  its  chief 
objedl,   and   find   a   partner  with  God  ?    Do  you 

aTim.  iv,  think  when  the  Apoftle  faith,  The  Lord  flood  by 

^^"         me,  and  firengthened  me,   he  means  any  lefs  than 

that  God,  who  was  the  ftrength  of  David's  heart  ? 

A  creature  may  pity  you,  but  a  God,  you  are  fure, 

is  capable  of  helping  you.     Now   Chrilt  is  He, 

I  Pet.  i.  «.  ^jjQiji  havi?ig  not  fee n,  ye  love,  a7id  in  whom,  though 
now  ye  fee  him  not,  yet  believing,  ye  rejoice  with  a 
Joy  uifpeakable  and  full  of  glory. 
y„  7.  This  gives  us  a  better  profped  of  the  future 

ver.  9.  glory  :  The  end  of  your  faith  is  the  fahation  of  your 
fouls.  When  we  tell  you  of  heaven,  and  you  hear 
that  life  and  immortality  are  brought  to  light  by 
the  Gofpel,   it  is   Chrift  that  mult  convey  you  thi- 

Joh.  xiv.  3.  ther  :  /  will  come  again,  faith  he,  a7id  receive  you 
to  myfelf  that  where  I  am,  ye  may  be  alfo.  But  how 
vain  would  it  be  to  have  this  faid  of  a  creature  ? 
We  find  it  hard  enough  to  believe  that  he  is  able 
to  five  to  the  utter  mofl ;  but  if  he  was  not  a  God, 
thofe   difficulties   would  increafe   upon   us.      Our 

Eph.vi.  10.  faith  ftands  in  the  Lord^  and  in  the  power  of  his 
7iiight. 

We  cannot  tell  but  an  Angel  is  mighty  enough 
to  carry  our  fouls  through  the  air  into  the  region 
of^fpirits,  as  it  is  faid  they  did  that  of  Lazarus  ; 
but  on  purpofc  to  let  us  fee  what  we  have  to  truit 
to,  our  expedations  are  fixed  a  great  deal  higher. 
And  when  Chriit  faith,  I  will  receive  you  to  my- 

fc'ir. 


God.  preached  to  the  Gentiles,  455 

felf,  I  believe  it  is  a  promife  equivalent  to  David's  serm.  31.^ 
hope  :  Thou  wilt  guide  me  by  thy  counfel,  and  after-  " 
wards  recei'je  me  to  thy  glory.  Do  not  think  that 
he  under  the  Old  Tellament  had  his  dependence 
upon  God,  and  that  we  in  thefe  better  days  have 
our  faith  and  confidence  in  no  more  than  a  crea- 
ture. 

The  application  of  this  is  what  I  have  but  little 
room  for :  .1  will  therefore  confine  myfeif  to  thefe 
three  particulars.  • 

/(i.)  If  it  is  Gqd  whom  we  preach  to  the  Gen- 
tiles, a  God  manifert  in  the  flefii,  then  you  may 
be  very  fure  vt?e  have  no  reafon  to  be  afhamed  of 
the  teltimony  of  our  Lord,  nor  ought  you  to  be 
afliamed  of  thofe  that  are  his  prifonerSy  but  be  par-  aTim.  i.  s. 
takers  of  the  affliclions  of  the  Gofpel  according  to 
the  power  of  God,  Not  but  that  we  are.  like  to 
meet  with  the  fame  reproach  among  Chriftians, 
that  the  Apoftles  did  among  the  heathen.  In 
preaching  up  the  Deity  of  Chrift  Jefus,  fome  are 
ready  now  to  reprefent  us  ^.s  fetters  forth  of  fl  range  Aa^.  xvi-:. 
gods. 

Could  we  have  been  content  to  have  Ihunned 
or  aaiended  the  faith  that  was  once  delivered  to 
the  faints,  the  enemy  would  have  had  as  little  pro- 
vocation as  they  hav^  real  ground  for  a  volley  of 
reproaches.  We  fliould  never  have  been  charged 
with  fetting  up  a  human  authority,  or  framing  a 
court  of  inquifition^  or  depreciating  the  word  of 
God.  Men  that  depart  from  this  do<5lrnie,  ftand 
clear  of  thefe  accufations,  though  it  is  known  well 
enough  their  fcheme  will  never  do  in  the  bare  lan- 
guage of  fcripture.  They  have  leave  to  talk  of 
an  originated  God,  and  an  improper  eternity,  and 
ufe  as  many  barbarous  terms  as  they  pleafe,  with- 
out any  blame  for  departing  from  the  Words  of  the 
Bible.  What  plain  pafi^ages  are  there  in  the  way, 
which  they  are  forced  to  work  themfelves  through 
with  diftindions  and  expofitions  ?  This  liberty  of 

explaining 


45^  ^^^  Myjlery  of  Godliness,  ^c, 

'^^^'  ^/'  ^^P^^i"^"&  a  notion  in  them  is  free  thinking ;  but 
in  us  it  is  laying  alide  the  form  of  found  words. — 
Well,  my  friends,  the  caufe  we  are  engaged  in  is 
worth  all  this,  and  a  thoufand  times  more  ;  for  if 
it  is  a  God  whom  we  preach,  we  know  he  both 
can  and  will  maintain  his  intereft,  and  he  will  al- 
fo  own  his  fervants  who  have  owned  him  -,  for  fuch 
a  one  alone  is  Head  over  all  things  unto  the  Church, 
as  he  has  the  fulnefs  of  him  that  fills  all  in  all. 

(2.)  Let  us,  upon  this  account,  recommend  our- 
felves  to  your  friendfhip  and  hearty  prayers.  You 
fee  we  are  fet  for  the  defence  of  the  Gofpel.  Re- 
proaches fly  about  of  an  unufual  kind,  and  from 

sThef.iii.  an  unfufpedled  quarter:  Pray  that  we  maybe  de- 
=•  livered  from  unreafonahle  and  wicked  men  ;  for  all 

men  have  not  faith.  Suppofe  the  enemy  fliould 
prevail  to  ftop  our  mouths,  or  pollute  our  integri- 
ty, and  that  you  are  brought  to  attend  upon  mini- 
fters,  whofe  prudence  will  not  fuffer  them  to  tell 
you  that  Chrift  is  God ;  what  would  become  of 
religion  in  your  clofets  and  your  families?  therefore 
fuffer  me  to  befpeak  your  kindnefs  as  the  Apoftle 

Col.  iv.  3,   does  :  Fray  for  iiSy  that  God  would  open  to  us  a 
*•  door  of  utterance  to  f peak  the  myflery  of  Chrifl^  (for 

which  I  am  alfo  in  bends J^  that  1  may  make  it  mani- 
fefl  as  I  ought  to  fpeak. 

(5.)  It  is  from  our  preaching  Chrift  as  God, 
that  we  can  have  any  hope  that  he  is  believed  on  in 
fhe  world. 


THE  END  OF  THE  FIRST  VOLUME. 


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