^:^ 5:i o^ i:^. ^^^ o^ "^2-
OF THE
AT
PRINCETON, N. J.
SAMUEL AGNE^V,
OF P II I I. A I) K L P H I A , V i
i^ez.
q4^o.
^^Tiyj.C^ -^c/'/^, - /c^^/:
♦ G<^^5>3 gg ^g^ a 9?
M»?<«5>9-«'
BX 8915 .B67 18A8 v. A
Boston, Thomas, 1677-1732.
The whole works of the late
Reverend Thomas Boston, of
THE
WHOLE WOEKS
LATE REVEREND THOMAS BOSTON
OF ETTKICK;
NOW FIRST COLLECTED, AND REPRINTED WITHOUT
ABRIDGMENT ;
INCLUDING
HIS MEMOIES, WRITTEN BY HIMSELF.
EDITED BY THE
REV. SAMUEL M'MILLAN.
YOL. IV.
ABERDEEN:
GEORGE AND ROBERT KING, ST. NICHOLAS STREET.
M.DCCC.XLVIII.
SERMONS
ON THE MOST
IMPORTANT AND INTERESTING SUBJECTS,
DELIVERED CHIEFLT ON
COMMUNION OCCASIONS;
TO WHICH IS APPENDED THE
DISTINGUISHING CHARACTERS
REAL CHRISTIANS,
REV THOMAS 'Boston,
OP ETTRICK.
IN TWO VOLUMES,
VOL. II.
ABERDEEN:
GEORGE AND ROBERT KING, ST. NICHOLAS STREET.
1849.
ADVERTISEMENT
TO
THE FIRST EDITION.
It is absolutely certain that the following Discourses are the genuine
Woi'ks of the worthy Author whose name they bear : they have
been transmitted through the hands of his lineal descendants.
From the handwriting — which is such as was common in the begin-
ning of the eighteenth century — though now rather antiquated, as
well as from the information of those who had access to know, it ap-
pears these Sermons were the original autographs, written at the
time of the dates affixed to them ; but to those acquainted with the
spirit and manner of Mr. Boston's other writings, the perusal of the
Discourses themselves will finally convince them they are genuine.
The character of the Author as a judicious, evangelical, and practi-
cal writer, is long ago finally established. The Discourses now of-
fered to the public have been selected from a variety of his manu-
scripts, with considerable care, and faithfully transcribed by one
fully qualified for this service. They were chiefly composed by the
Author in that period of his life when his mind was most vigorous,
his knowledge of the gospel very enlarged, his religious attainments
highly eminent ; and at a time, too, when, from a variety of circum-
stances, he was enabled to pay particular attention to the formation
of his Discourses. They are equally full and judicious with those
already published ; and we are persuaded will be much relished by
those who understand and value the most accurate methods of teach-
ing evangelical truth. They discover that serious and spiritual
strain, that perspicuity of language, that happy fertility of Scrip-
tural proof and illustration, which are conspicuous in his other
Works. Several respectable Ministers and Christians have expres-
sed an earnest desire of their being sent forth to public view. As
the former Works of this great and good man have been eminently
blessed to the edification of many, it is devoutly hoped the present
publication will produce the same effect.
Rev. John Bkown, Minister, Whitburn.
Rev. Ebenezek Brown, Minister, Inverkeithing.
THSOLC
CONTENTS OF VOL. IV.
SERMON I.
CHRIST'S PEOPLE, A WILLING PEOPLE.
PsAL. ex. 3. — Thy people shall be willing in the day of thy power, ... It
SERMON II.
THE SOUL'S ESPOUSAL TO CHRIST.
2 Cor. xi. 2. — For I have espoused you to one husband, that I may present you
as a chaste virgin to Christ, ... ... ... ... ... ... 22
SERMON III.
SERVING THE LORD IN HOLINESS.
Luke i. 74, 75. — That he would grant unto us, that we being delivered out of
the hand of our enemies, might serve him without fear, in holiness, and
righteousness before him, all the days of our life, ... ... ... 31
SERMON IV.
SAME SUBJECT CONTINUED, 39
SERMON V.
THE LEADING PRIVILEGE OF THEM THAT KNOW THE
JOYFUL SOUND.
PsAL. Ixxxix. 15. — They shall walk, O Lord, in the light of thy countenance, 44
SERMON VI.
THE LORD'S HELPING HIS PEOPLE.
1 Sam. vii. 12. — Then Samuel took a stone, and set it between Mizpeh and
Shen, and called the name of it Ebenezer, saying. Hitherto hath the Lord
helped us, ... ... ... ... ■.• ••• ••• ••• 52
SERMON VII.
MOURNING THE ABSENCE OF CHRIST.
Lam. iii. 49, 60 Mine eye trickleth down, and ceaseth not, without any inter-
mission, till the Lord look down and behold from heaven, ... ... 60
SERMON VIII.
THE SHORTNESS OF HUMAN LIFE.
Job xvi. 22. — When a few years are come, then I shall go the way whence I
shall not return, ... ... ... ... ... ... ... ••• 67
VUl. CONTENTS.
Page.
SERMON IX.
A HEART EXERCISED UNTO GODLINESS NECESSARY TO
MAKE A GOOD MINISTER.
1 Tim. iv. 7. — And exercise thyself rather unto godliness, ... ... ... 71
SERMON X.
A HEART EXERCISED UNTO GODLINESS NECESSARY TO
MAKE A GOOD CHRISTIAN.
1 Tim. iv. 7. — Exercise thyself rather unto godliness, ... ... ... 81
SERMON XI.
PRIVILEGE AND DUTIES OF CHRIST'S SPOUSE.
PsAL. xlv. 10. — Hearken, O daughter, and consider, and incline thine ear; for-
get also thiue own people, and thy father's house, ... ... ... 89
SERMON XII.
SAME SUBJECT CONTINUED 105
SERMON XIII.
CHRIST JESUS DULY PRIZED.
Phil. iii. 8. — Yea, doubtless, and I count all things but loss for the excellency
of the knowledge of Christ Jesus my Lord, ... ... ... ... 125
SERMON XIV.
SAME SUBJECT CONTINUED, 152
SERMON XY.
SAME SUBJECT CONTINUED, 155
SERMON XYI.
SAME SUBJECT CONTINUED, 156
SERMON XYII.
SAME SUBJECT CONTINUED, 163
SERMON XYIII.
SAME SUBJECT CONTINUED, 166
SERMON XIX.
SAME SUBJECT CONTINUED ... 181
SERMON XX.
SAME SUBJECT CONTINUED, 188
SERMON XXL
MAN'S INIQUITIES TESTIFYING AGAINST HIM.
Jer. xiv. 7. — O Lord, though our iniquities testify against us, do thou it for thy
name's sake ; for our backslidings are many ; we have sinned against thee, 195
CONTENTS. IS.
SERMON XXII.
THE UNEQUALITY OF MAN'S WAYS.
EzEK. xvlii. 29. — Are not your ways unequal ? ... ... ... ... 203
SERMON XXIII.
DUTIES OF HUSBAND AND WIFE.
Eph. v. 33. — Nevertheless, let every one of you in particular so love his wife
even as himself ; and the wife see that she reverence her husband, ... 209
SERMON XXIV.
MYSTERY OF CHRIST'S KINGDOM KNOWN TO BELIEVERS.
Mark iv. 11. — And he said unto them, Unto you it is given to know the mystery
of the kingdom of God : but unto them that are without all these things are
done in parables, ... ... ... ... ... ... ... ... 218
SERMON XXV.
THE FRUIT OF THE SPIRIT,
Epii. v. 9. — For the fruit of the Spirit is in all goodness, and righteousness, and
truth, 228
SERMON XXVI.
CHRIST THE LIFE OF THE BELIEVER,
Pun., i. 21 For me to live is Christ, 239
SERMON XXVII.
BELIEVERS SEEKING A CONTINUING CITY.
Heb. xiii. 14. — For here we have no continuing city, but we seek one to come, 247
SERMON XXVIII.
BELIEVERS COMMUNING WITH THEIR OWN HEARTS.
PsAT,. iv. 2 — Commune with your own heart upon your bed, and b ,• still, 262
SERMON XXIX.
BELIEVERS LABOURING FOR THEIR REWARD.
Heb. iv. 1 1, — Let us labour, therefore, to enter into that rest, lest any man fall
after the same example of unbelief, ... ... ... ... ... 268
SERMON XXX.
MINISTERS IN THE CHURCH APPOINTED BY CHRIST.
ErH, iv. II, 12. — And he gave some, apostles; and some, prophets ; and some,
evangelists ; and some, pastors and teachers ; for the perfecting of the saints,
for the work of the ministry, for the edifying of the body of Christ, .,. 309
SERMON XXXI.
MINISTERS TO CONTINUE TILL THE CHURCH BE PERFECT.
Eph. iv. 13. — Till we all come in the unity of the faith, and of the knowledge of
X, CONTENTS.
Pa(;e.
the Son of God, unto a perfect man, unto the measure of the atature of the
fulness of Christ, ... ... ... ... ... ... ... ... 316
SERMON XXXII.
BELIEVERS HAVING TRIBULATION IN THE WORLD.
John xvi. 33. — These things 1 have spoken unto you, that in me ye might have
peace. In the world ye shall have tribulation, but be of good cheer, I have
overcome the world, ... ... ... ... ... ... ... 323
SERMON XXXIII.
ANGER NOT TO BE SINFULLY INDULGED.
Eph. iv. 20, 27. — Be angry, and sin not ; let not the sun go down upon your
wrath; neither give place to the devil, ... .. ... 351
SERMON XXXIV.
CHRIST THE PHYSICIAN OF SOULS.
Matt. ix. 12, — They that be whole need not a physician, but they that are sick, 359
SERMON XXXY.
CHRISTIAN WATCHFULNESS STATED, AND ENFORCED.
Mark xiii. 37 And what I say unto you, I say unto all, Watch, ... ... 387
SERMON XXXYI.
GOD HIDING HIS FACE FROM BACKSLIDERS.
IsA. Ixiv. 7. — And there is none that calleth upon thy name, that stirreth up
himself to take hold of thee : for thou hast hid thy face from us, and hast
consumed us, because of our iniquities, ... ... ... ... ... 395
SERMON XXXVII.
ON THE GOVERNMENT OF THE TONGUE.
James iii. 6. — The tongue is a fire, a world of iniquity, ... ... ... 438
SERMON XXXVIII.
ON THE DUTY OF PRAYING FOR THE PEACE OF THE CHURCH.
PsAL. cxxii. 6. Pray for the peace of Jerusalem, ... ... ... ... 448
SERMON XXXIX.
DUTY AND ADVANTAGE 01- SOLEMN MEDITATION.
Genesis xxiv. 26, — And Isaac went out to meditate in the field at the even tide, -153
SERMON XL.
FAREWELL SERMON AT SIMPRIN.
John vii. 37. — In the last Hay, that great day of the feast, Jpsus stood and cried
saying, If any man thirst, let him come unto me, and drink, ... ... 458
THE DISTINGUISHING CHARACTERS OF REAL
CHRISTIANS, 466
COMMUNION SERMONS
Action Sermon, Simprin, February 2, 1707.
CHRIST'S PEOPLE, A WILLING PEOPLE.
SERMON I.
Psalm ex. 3,
Thy people shall be willing in the day of thy power.
Our Lord Jesus Christ is this day erecting his standard in this
place, requiring us to submit ourselves to him. But, Oh ! how
averse are sinners to submit to him ; were it left to their own will,
he should be a head without a body, and though he travailed long
and sore, yet should have no issue ; but God hath otherwise secured
it. " Thy people shall be willing in the day of thy power."
This is spoken to Christ, by David, in the spirit of prophecy.
That it belongs to Christ, no Christian can doubt ; for here David
in spirit calls him Lord. The Jews, denying the divinity of the
Messiah, could not extricate themselves from that difficulty. " If
David then call him Lord, how is he his son ?" But to us it is easy,
for as he was man, he was the son of David, and came after him,
but he was more than man, being God he was David's Lord, and so
was before him. He is in this Psalm held forth as a priest having
an everlasting priesthood ; and as a king, who hath Jehovah for
his confederate, who sets him at his right hand, even on his throne,
after he had overcome death. Rev. iii. 2L He is placed upon his
throne, with a promise that his enemies shall be made his footstool ;
which imports his absolute victory over them, and the eternal dis-
grace that shall lie upon them. The footstool is a piece of state,
that both raiseth and easeth him that sitteth upon the throne.
In the second verse it is plain David speaks, and so continues ;
" The Lord shall send the rod of thy strength," that is, the gospel
in power, "out of Zion," Micah iv. 2. Thy kingdom shall begin
Vol. IV. B
12 Christ's people
there, but it shall extend itself to the nations. But how shall he
reign that hath so many enemies ? lie shall set up his kingdom in
the midst of them. But shall he have no kindly subjects ? Yes he
shall. " Thy people shall be willing in the day of thy power."
There is here, 1. Something supposed. Namely, that Christ hath
a people in the world where he erects his standard, that he hath a
special relation to, and interest in. Thy people, even his people,
Matth. i. 21. The elect who are his, by gift from the Father, John,
xvii. 9, and by purchase, he hath bought them with his blood, John
X. 15. It is supposed also, that he finds these unwilling to submit
to him, as well as the rest of the world. The corruption of the will,
is common to them with others. They are not only as infants who
do not know their Father ; but as rebellious children, who yield no
obedience to him.
2. There is something here ensured to the mediator, respecting
this people of his; namely, that these unwilling people shall be
willing, Hebrew, willingnesses; which imports that they shall sub-
mit to him, and give away themselves to him; acknowledge the
right which Christ hath to them, and be his people by their own
consent. It imports that they shall do this cordially, with all
their heart; it shall not be a lying to him, as hypocrites do; it
shall not be a forced pretext only, but their wills shall be cast into
the mould of his will, and in point of practice conformed to the will
of his commandments. See Isaiah xlix. 18, and Iv. 5.
3. There is the time when, and the way how this shall be done.
" In the day of thy power." That is, in a day of the gospel's coming
with power. " For the gospel is the power of Grod unto salvation."
There is a power which is Christ's that makes them willing, that is
the power of Christ's spirit, different from moral suasion, 1 Thess. i. 5.
This power opens the heart, dissolves the stone in it, melts down the
old will and renovates it. Nothing less can do it, nor break the iron
sinew in their necks. Then there is a day for this power, a time
appointed from eternity, at which everlasting love that was under a
cloud, shall flash out on the faces of these children of darkness, and
bring them forth to marvellous light. The gospel sometimes it is
but like wild fire, that gives light, but does not burn up that on
which it falls, but in this day it is big with power, and so brings
forth children to God.
What follows, is diversely rendered, and interpreted too. It
seems to me to point at these things : 1. The beauty : the spiritual
-beauty of those that are thus made willing ; they shall stand
before him in the beautiful garments of holiness, as so many priests
unto God. 2. The suddenness of this change, as if that beauty of
A -WILLING PEOPLE. 13
theirs had fallen from the womb of the morning as the dew, Micah
V. 7- And 3, the multitude of converts who are Christ's youth, or
young men being born again.
DocTCiNE. That Christ hath a people in the world that shall be
willing in the day of his power, cordially submitting to him. I shall,
I. Touch at that corruption of the will, with which Christ finds
his people, as well as others possessed.
II. Speak of the willingness of the soul submitting to Christ.
III. I will touch a little at the day of power.
I. I am to touch at that corruption of the will, with which Christ
finds his people, as well as others possessed, when he comes in a
day of power.
1. There is a weakness in their will, they cannot will what is
spiritually good and acceptable to God. They cannot produce one
act of the will that is holy, till grace change their wills, no more
than a dead man can produce his own resurrection. For we are by
nature without strength. " It is God that worketh in you both to
will and to do of his good pleasure. Not that we are suflicient of
ourselves, to think any thing of ourselves; but our sufliciency is of
God." They may with the foolish virgins. Matt. xxv. will grace,
but they do but desire it in a carnal manner.
2. An aversion to good. We are naturally backward, and there-
fore mast be drawn. How unwilling is the fish to be drawn out of
its element into another, so are we to leave our own ways. " Ye
will not come to me," saith Jesus, " that ye might have life."
3. There is a proneness to evil, a woful bent of the will carrying
it to sin. " My people," says God, " are bent to backsliding from
me." Hence they are mad upon their idols. Place Christ and the
devil, life and death, duty and sin, before them, leave the will to
itself, it will naturally run to the evil, as the water runs down a
steep place.
4. There is a contrariety in the will, to the will of God. " Be-
cause the carnal mind is enmity against God : for it is not subject
to the law of God, neither indeed can be." Hence it is enough for
us in this state to will any thing, that God forbids it. Even the
heathen confessed that men were disposed to desire unlawful things,
and to rush upon things forbidden. Strip sin naked of all profit
and pleasure that may attend it, yet the sinner will court sin for
its own sake.
5. There is contumacy in it, the will is wilful or obstinate in
evil. The man will not be turned, though he should run upon the
sword point of vengeance. " Cast away from you all your trans-
b2
14 Christ's peoplk
gressions, whereby ye have transgressed, and make you a new heart
and a new spirit ; for why will ye die, house of Israel." Unre-
newed sinners, like the Leviathan, "count darts as stubble, and
laugh at the shaking of the spear," Yea, they say, in opposition
to the curse, " we shall have peace, though we walk in the imagina-
tion of our heart, to add drunkenness to thirst."
This is that corruption which we have derived from Adam, by
whose fall all the faculties of our souls were corrupted and dis-
torted : and our will in particular made wholly the devil's captive,
not to be delivered but by a day of power.
We now proceed :
II. To speak of the willingness of the soul submitting to Christ.
" Thy people shall be willing." What a wonderful change is this I
The same soul that was unwilling before, is now willing. What
makes the change ? They are made, they do not make themselves
willing. The Lord changes their wills, takes away the evil qualities
of their will, and gives new qualities. " A new heart also," says
he, " will I give you, and a new spirit will I put within you, and I
will take away the stony heart out of your flesh ; and I will give
you an heart of flesh." Thus the power of God infallibly deter-
mines their wills ; yet not blindly, but so as they see what most rea-
sonably should turn the balance in their choice. For, in every step
God deals with them as rational creatures, giving them a peculiar
illumination to proceed. We shall particularize and illustrate this,
by shewing what they are now willing to do, and how this willing-
ness in every step is produced. 1. They are willing to part with
sin. " Ephraim shall say, what have I any more to do with idols."
They were never more willing to swallow the sweet morsel, than
now they are to part with it. Their hearts were glued to their
idols, now a day of power melts the glue, and the soul is content to.
part with sin, cursing the day that ever they met. The soul that
held fast sin and refused to let it go, would give a world to be quit
of it. Never was there a man that had drunk a cup of poison, that
would more willingly have vomited it, than such a soul would now
part with sin.
Now, how comes this wonderful change ? Surely the man is made
willing. There must needs be a power there, to make the man loath
above all things, what before he loved above all things. This is
plain, if you consider that the man was joined to his idols, and unable
to turn from them. " Can the Ethiopian change his skin, or the
leopard his spots ?" Then may ye also do good, that are accustomed
to do evil. His sin was so rooted in his heart before, that no
threatenings, no promises could separate him and it. Surely it must
A WILLING PEOPLE. 15
be strong wind that renJs the rocks, and lays the tall cedars upon
the ground ; and since he is willing to part with sin, surely he hath
seen and felt something, which he did not see nor feel before. Yes,
He hath felt an uneasiness of conscience rising from the guilt of
his sin. Sin hath become uneasy to him, and begun to work and
sting him. Like Peter's hearers, he is now pricked in his heart.
Unless the soul were ript up, how would it thus as it were cast forth
its bowels. This uneasiness hath become intolerable. " A wounded
spirit who can bear." His bosom beloved has been very trouble-
some, or why would he cast it out ?
He hath also seen something in God, which he never saw before.
The man would never have been willing to have parted with sin,
unless he had seen happiness locked up in the enjoyment of God,
and that sin separates him from that God, and will separate him
from him for evermore if retained. But the soul sees itself lost and
undone without God, and he is sure that he is liable to his wrath
and curse for it, and is not able to abide with everlasting burning,
or dwell in devouring flames.
2. They are willing to go out of themselves, to be divorced from
their first husband the law ; to cast off all confidence in their attain-
ments and duties ; to come to Christ stript naked and empty, with
nothing in them or on them to recommend them to him but misery
Their language is, " For thy name's sake, Lord, pardon mine ini-
quity, for it is great."
Now surely there must be power here. Naturally we take the
spider's motto, each, saying, I am indebted to myself alone. The co-
venant of works is engrained in our natures. Work and gain, do and
live, is the first imnciple of all Adam's posterity. They were bred
merchants, and they are ashamed to beg : and though their stock is
gone, yet they will rather drive a trade of small wares than none
at all. Coming out of our own righteousness is a death, a dying to
a husband. " My brethren," says Paul, " ye also are become dead
to the law by the body of Christ ; that ye should be married to an-
other, even to him that is raised from the dead, that we should
bring forth fruit unto God." Does the spider sweep away its own
web, which it spins out of its own bowels ? Does a mother cast out
the fruit of her own womb ? or will a loving wife put herself to
death, that she may be free of her husband. And so we are made
dead to the law, as it is in the original. And therefore the willing
soul sees that the best of their duties cannot procure the favour of
God. Is. Ixiv. 6, 7; Phil. iii. They see the emptiness and worth-
lessness of all they do. Hence they cannot but loath themselve*
as for their sins, so for their duties.
16 Christ's people
They see and feel an obsolute need of the Lord Jesus Christ and
his righteousness. The person finds he is sick, and therefore needs
a physician ; that he is naked, his fig leaves will not cover him, and
therefore the Lord God must make him a garment, " even a white
raiment that he may be clothed, and the shame of his nakedness not
appear."
He sees also, that he hath nothing in him, or about him to recom-
mend him to Christ. Many spoil all, by thinking they have some-
thing that cannot but engage Christ to take their cause in hand, as
their tears, prayers, repentance, deeds of charity. But the truly
willing soul takes David's plea, Ps. xxv. 11. And comes as he is
invited, without money, that he may take the water of life freely ;
lest he should meet with the entertainment of Simon Magus, and
hear it said, " thy money perish with thee, because thou hast thought
that the gift of God may be purchased with money."
He sees, moreover, that God and Christ should do him no wrong,
though he should not be accepted, but be suffered to perish. He will
say with the centurion, " I am not worthy that thou shouldst come
under my roof." He will justify God come of himself what will,
Ps. li. 4. And thus if the soul should meet with a disappointment
it will leave its complaint upon itself. And upon the back of any
refusal will say, *' true and righteous are thy judgments, Lord."
3. They are willing to take Christ as their Saviour, and to sub-
mit to his righteousness. God proposeth in the gospel a spiritual
marriage betwixt his Son and sinners, Matth. xxii. Most men re-
fuse the oifer, but the willing soul heartily consents to the bargain
and makes Christ its choice for all, instead of all, and above all ;
and takes him for a husband, as the captive woman marries the
conqueror. The soul is well content to venture its salvation upon
this bottom alone, Phil. iii. 9. To appear before God in the garment
of his righteousness, to seek life in his death, and healing only in
his wounds.
Now there must be a power to make the soul thus willing. Every
man naturally is an enemy to Christ, and therefore as long as the
soul can make any shift it will not come ; there must be a drawing
power; yea, such a power as wrought in Christ, when God by his
mighty power raised him from the dead. The soul being thus willing
it follows,
That such a soul hath seen a transcendant excellency in the Lord
Jesus Christ. It hath seen him to be the pearl of great price.
Sometimes like others, they said to the Christian, what is thy beloved
more than another beloved? But surely now they see a beauty in
him that captivates their hearts and makes their souls love him.
A WILLING PEOPLE. 17
The veil covering, or face covering is taken away, and their eyes
seethe king in his beauty; a beauty that dazzles their eyes, that
darkens all created glory, as the rising sun makes the stars disap-
pear.
They have got also a satisfying view and discovery of the continu-
ance of salvation through a crucified Saviour, else their souls could
not acquiesce iu it. The mystery of Christ is folly to the natural man
when he comes near to look on it, but the willing soul gets another
sort of a discovery of it, " determines to know nothing, save Jesus
Christ and him crucified." You know the world's oi)inion of the
mystery of Christ crucified. " It was to the Jews a stumbling-block,
and to the Greeks foolishness." And that still remains true.
"Blessed is he whosoever shall not be offended in Christ." Two
things made the world stumble at the gospel way of salvation. Its
supposed unsuitableness to the divine perfections, this is the bane of
the Jews, Socinians and others. Its supposed unsuitableness to the
case of men, this stumbled the heathens. To expect life from one
crucified seemed a most gross absurdity to them. All natural men
are in the dark as to this still, therefore they reject him. And
therefore I conclude that the man that is made willing has got a
view of the suitableness of this contrivance to the divine perfections.
They have seen in it the manifold wisdom of God. Men that are
not careful about their souls will venture them on they know not
what; but a man that is in earnest about salvation, will never
venture it on that bottom that is not made of God for that end.
The man sees he hath to do with a God that is wise, just, and power-
ful, as well as merciful : therefore as no man will venture to sea in
a ship that cannot hold out water, so the soul in earnest cannot
venture unless it see the plan suitable to the wisdom, justice, and
power of God. To such " Christ is the power of God, and the
wisdom of God."
He hath also got a view of its suitableness to his own case. Men
that see the worth of their souls will not take a remedy at random
for their perishing souls, lest it be found poison instead of medicine.
Wherefore the soul looking about in the day of distress, and finding
nothing in the world but miserable comforters, Christ discovers him-
self to that soul, and the soul seeing his suitableness resolves to
venture here as upon one able to save, and every way fitted for their
needs. Matth. xiii. 45, 46.
4. The soul is willing to take on the yoke of Christ's command-
ments. Its language is, " Lord, what wilt thou have me to do ?"
Having fled from the fiery law on Sinai, he is content to stand at
Zion, and receive the same commands. He is willing to stoop and
18 cheist's people
take on Christ's burden, and is sorry lie cannot bear it better. Tlie
ears that were shut before are now opened. " Speak, Lord, for thy
servant heareth." Holiness is now the desire of his soul. Now,
There must be a power here, what else could break the iron sinews
in their necks, and tame the bullock unaccustomed to the yoke.
The wild ass could never be tamed till now, surely then the month is
come. Hence it is evident the willing soul sees a beauty in holiness,
a righteousness in the commandments of God, and a loathsomeness
in sin. He considers all God's precepts concerning all things to
be right ; and he hates every false way. If sin be as sweet as be-
fore, if they see no beauty in holiness, surely they are not the wil-
ling people ; and it is needless to them to pretend to the feeling of
a power, unless they would make it appear that God makes men
willing without reason.
5. The soul is willing to bear Christ's cross, to cleave to him and
his ways, and to follow him through fire and water, Luke xiv. 25 —
33. All that he hath is at Christ's service, houses and lands, rela-
tions and life also. The smiles of the world cannot bribe him, nor
the frowns of it drive him away. He is content to own Christ, when
despised and rejected of men. Now there must needs be a power
here to make a man thus willing, not only to suffer, but to suffer for
him, for his glory, and to keep up his standard in the world ; rather
to suffer for him, than to sin against him. " Thus it is given to
them in the behalf of Christ, not only to believe on him but also to
suffer for his sake." Hence sin is more bitter to the willing soul
than death, and all the sufferings to which they can be exposed,
Eccles. vii. 26. Certainly both are bitter. Now, when both
are laid before them, and they choose sufferings, this says, that
sin to them is most bitter. Here is the ruin of many pro-
fessors in a time of trial, sin was never the most bitter thing
to them, though it hath been bitter ; and therefore the Lord fits his
people for suffering, by letting them experience the bitterness of sin.
Again, Christ is sweeter to the willing soul, than all the plea-
sures and profits of a world, else they could never be willing to
forego these for Christ, Phil. iii. 8, 9. Alas ! many never felt so
much sweetness in Christ as in a lust, hence they let him go, and
return to their lusts again. Some get half a view of Christ's
preciousness, hence a half-willingness, a hankering after him. But
still the world and their lusts are sweeter, and therefore like Orpha,
they depart from him weeping.
Lastly, The willing soul is willing to go away with Christ, for
altogether, home to his Father's house. I am not saying they are
all absolutely willing to die. They perhaps want assurance of a safe
A WILLING PEOPLE. 19
lodging place. But this I say, if Christ would carry them away to
his Father's house, they would be content to bid farewell to all
below, and go with him.
Now there must be power here, that reconciles a man to heaven,
to everlasting communion with God. " Giving thanks unto the
Father, who made us meet to be partakers of the inheritance of the
saints in light." Hence it is evident, the willing soul is one that
hath a transcendant love to Christ, and a desire of communion with
him ; even of such a communion as may never be overclouded nor
interrupted. They are unwilling to want it, and their souls long
for it. We shall now,
III. Touch a little at the day of power.
1. Though the gospel may be long preached unto a people, yet
there are some special seasons that may be looked on as days of
power. The same power doth not always accompany the word.
Days when the gospel is new to a people, days of persecution, days
when there is a spirit of prayer poured out, and times of sealing
ordinances, these are more likely than others to be days of power.
2. There is an appointed time for the inbringing of all the elect
of God, and that is the particular day of power to them. As it
was to the Israelites, when at the end of the appointed time, " even
the self-same day, it came to pass that all the host of the Lord
went out from the land of Egypt." He that appointed the time of
their natural birth, appoints also the time of their spiritual or new
birth. There is a day and hour, in which everlasting love will
dawn on the soul.
3. A dark night usually goes before this day of power. The soul
is led to the place of execution before the pardon be given out ; they
are cast down before they be lifted up ; conscience is awakened, the
heart pained, before peace and health be diffused through the soul.
4. Whenever this day of power comes, the soul is made willing, the
fort of the heart is taken, and the King of glory enters in state,
turns out the old inhabitants, and puts in new. And there are three
things done in that day. 1. Christ gives the conquering stroke, and
by an Almighty power opens the prison door, and so it is the day of
the captives' deliverance. 2. The spirit of Christ is at work tra-
vailing to bring them forth, and so it is their birth-day. 3. Christ
gains the bride's consent, and so it is their marriage day.
Inference 1. Pray earnestly for a day of power. There are
three things we much need, and which a day of power would do for
us. 1. It would revive the graces of the spirit in the Lord's people
among us, that are decayed and languishing. A marriage day is a
feast day for the bridegroom's friends, in which the bridegroom
20 Christ's PEOPiiB
bestows gifts upon them. The Lord's people have need to be made
more -willing, to have the backwardness to duty taken off their spirits.
2. It would bring in many new friends to Christ, would bring many
out of the devil's kingdom, into the kingdom of God's dear Son.
3. It would make enemies, that are none of Christ's purchase, to
feign submission, and put a stop to the open profanity abounding in
our day. Ps. Ixxxi. 15.
Inference 2. Show yourselves Christ's people, by submitting to
him. This day he is erecting his standard in this place, and we
invite you in his name, to stand out no longer against him, but
come to him and receive him, and give up yourselves to him.
Motives,
1. Consider what you are, while you submit not to Christ. You
are under strange lords. If you be not Christ's subjects, you are
the devil's slaves ; you are the servants of sin. And what is it you
are so fond of, that you prefer it to Christ : is it pleasure or
profit ? " What is a man profited, if he should gain the whole world,
and lose his own soul ? or what shall a man give in exchange for
his soul."
2. Consider Christ is an exalted king. He is placed at the Father's
right hand, on his throne. Will you deny him a lodging in your
heart ? The rejecting of Christ, in his humiliation, was grievously
punished upon the Jews, what then shall become of the neglectors of
an exalted Christ?
3. He is a priest as well as a king. It is only by virtue of his
sacrifice and intercession, that you can get mercy. Finally, you
must stoop to him sooner or later. " We must all stand before the
jundgment seat of Christ. To him every knee shall bow, and every
tongue confess." If you submit not willingly, he will make you his
footstool. He is a merciful king.
Use 3. Try whether you be really such as submit honestly to
Christ. Especially you that are to sit down at the Lord's table, see
if you be a willing people. Try your willingness.
1. Your willingness if right, will be a supernatural willingness,
made by a day of power. Wild oats grow without labour, but bread
corn requires labour and pains. Willingness lightly gained, lightly
goes. So it was with the stoney ground hearers, and those who re-
ceived the seed among thorns. The child that never found any bitter
thing on the breast, easily returns to it ; and the soul that is willing
to take Christ, but never felt the bitterness of sin, it is like it will
not long stay with him.
2. It is accompanied with understanding. The willing soul makes
an understanding choice. An error in the person, (in marriage),
A WILLING PEOPLE. 21
makes it null. Many in their pretended choice of Christ, make a
blind choice, not knowing hira, hence they run away from him again.
Mai. iii. 1, 2.
3. It is deliberate. The soul sits down and counts the cost, but a
rash consent will be retracted.
4. It is an absolute willingness. Philip said to the eunuch, *' if
thou believest with all thine heart, thou mayest be baptized. And
he answered and said, I believe that Jesus Christ is the Son of God."
That is to believe with the whole heart, when the soul makes choice
of Christ and his ways, because of their inward beauty, which they
would do, were there no hell. But alas ! many are willing to take
Christ just to be a bridge, to carry them over the water of God's
wrath.
Lastly, It is for the present. Real willingness will admit of no
delay. Matth. viii. 21, 22.
Objection 1. I fear I am none of Christ's people. Answer, If
thou be one of the willing people, surely thou art one of his.
2. I fear Christ is not willing. Answer, That is a dreadful re-
flection on his veracity. Do you think that he mocks you while he
invites you, and promises you a welcome reception. Nay, know if
Christ had not been willing, thou hadst not been willing, " we love
him, because he first loved us," It is he who hath made you willing.
3. But I cannot get my heart made willing. how backward is
it, and averse to stoop. Answer, Is that thy exercise and burden ?
It is a good sign. Art thou willing to be made willing ? that is
some degree of willingness. Dost thou see that beauty in Christ,
that hatefulness in sin, that thou art grieved that thy soul cleaves
so fast to it, thou art of that willing people. Amen.
22 THE soul's espousal
First Sabbath after the Sacrament, Simprin, Feb. 9, 1707.
THE SOUL'S ESPOUSAL TO CHRIST.
SERMON II.
2 Corinthians, xi. 2,
For I have espoused you to one husband, that I may present you as a
chaste virgin to Christ.
It was a matter of great importance we were about last Sabbath,
espousing poor sinners to the Son of Grod. But the bride is apt to
forget, till she be brought home, and therefore we would put you in
mind of it.
In this verse, the apostle shows how ho stood affected to them.
" He was jealous over them with a godly jealousy." The cause of
this jealoxxsy was the danger in which they were, notwithstanding
the great length he had brought them. Their danger is specified,
verse 3. The length he had brought them is in the text, in which
we have his success, " he had espoused them to one husband," and
the design of it, " that he might present them as a chaste virgin
to Christ." These words I explained, and insisted on the first
clause of the verse, at another occasion of this nature.
Doctrine I. Sometimes ministers get the treaty of marriage
betwixt their Master and their people brought such a length, that
they can say they have got the espousals made, and that with a
design that they may get the bride, as a chaste virgin, to present
to the bridegroom, when the great marriage day shall come.
In treating this subject, I shall,
I. Explain a little, this match betwixt Christ and his people.
I shall view it in these six degrees :
1. The first degree of it was the design and purpose of that
match, in the heart of God, from all eternity. It is no new thing.
It is older than heaven and earth. God hath had an eternity to
think upon it, and never saw reason to alter his purpose. Concern-
ing this, we may notice three things. 1. God seeing all mankind
in a lost state, was pleased from eternity to have mercy upon, and
to love those freely, who in time are brought to Christ. " Accord-
ing as he hath chosen us in him, before the foundation of the world.
God who is rich in mercy, for the great love wherewith he loved us,
even when we were dead in sins, hath quickened us together with
Christ." He loved them, when there was nothing appearing in
TO CUEIST. 2^
them lovely. Man considered as innocent, was loved, but lie soon
ceased to be the object of that love, law-love. But God took man
at his worst, and loved him then with a love of good-will, which set
his mercy on work. " The Lord hath appeared of old unto me,
saying, Yea, I have loved thee with an everlasting love ; therefore,
with loving-kindness have I drawn thee." 2. Those whom he
loved, he designed to everlasting life, made choice of them to be his
sons, heirs of the heavenly inheritance. He selected them out of
the midst of shipwrecked mankind, fully purposing to bring them
to Imraanuel's land. 3. Those whom he thus chose, he gave them
to Christ, to be his spouse in time, to be redeemed and saved by him.
" Thine they were," saith Jesus, " and thou gavest them me."
Christ accepted of them, upon the terms fixed by the Father, " Lo,
I come, in the volume of the book it is written of me, I delight to
do thy will, my God : yea, thy law is within my heart." He
needed them not, he was to buy them dear, yet he consents, and
therefore they are called his people, Psal. ex. 3.
2. The removal of the lawful impediments of this match betwixt
the Son of God and sinners. When this purpose was proclaimed
in heaven, there appeared to object against the match, the justice,
law, and truth of God. Justice says, the Mediator is God, and
there can be no match betwixt God and guilty man, till I be
satisfied. The law says, they are mine, and I will not part
with them, till death part us. Truth says, God himself made
this marriage betwixt them and the law, and therefore they cannot
be married to another, unless first death dissolve the marriage.
Bat the designed bridegroom will not let the marriage go back, and
therefore he removes these impediments, by his obedience to the
law, and by his death in our nature, and in our stead, which he did
and suifered as a public person, even as Adam sinned, Gal. ii. 20.
By this means justice is satisfied, and so content the match go on.
" For," saith God, " this is my beloved Son, in whom I am well
pleased." The sinner dies to the law in Christ, and the law dies to
the sinner. " Wherefore, my brethren, ye also are become dead to
the law by the body of Christ ; that ye should be married to ano-
ther, even to him who is raised from the dead, that we should bring
forth fruit unto God." And so the parties being thus dead, the
truth of God has nothing to object against the purpose of this new
marriage.
3. The contract is written, drawn, and ready for the subscribing.
" He hath made with me," says David, " an everlasting covenant,
ordered in all things and sure." Ordered, or prepared. And
there are two things in the contract, 1. Christ's consent to match
24 THE soul's espousal
with poor sinners, to give himself to the captive daughter of Zion
for a husband, notwithstanding she be ill-favoured and unworthy ;
Rev. xxii. 17. There is next the dowry promised to the bride, and
that is all things with him : " He that spared not his own Son, but
delivered him up for us all, how shall he not with him also freely
give us all things," even all the blessings of the everlasting cove-
nant, grace and glory, Psal. Ixxxiv. 11, A large maintenance, and
a good house ; John xiv. 3. Yea, the contract is subscribed by the
bridegroom and his Father. " This shall be the covenant that I
will make with the house of Israel, after those days, saith the Lord,
I will put my law in their inward parts, and write it in their
hearts; and will be their God, and they shall be my people." The
contract is also sealed. " This cup," saith the bridegroom, " is the
New Testament in my blood." All this before famous witnesses,
"For there are three that bear record in heaven, the Father, the
Word, and the Holy Grhost ; and these three are one. And there
are three that bear witness in earth, the spirit, and the water, and
the blood ; and these three agree in one." The whole is registered
in this Bible.
But is not this strange work, to write, and sign, and seal the
contract, before the bride's consent be obtained, yea, before she be
courted? Answer. The reason of this is, it is one of the articles,
that the bridegroom shall gain the bride's consent. " All that the
Father giveth me, shall come to me, and him that cometh to me, I
will in no wise cast out." Again, The bride hath nothing, for
which to contract, and he looks for as little with her. She hath
nothing in her, nor upon her, and can bring nothing with her, but
debt, wants, poverty, and misery, and he is willing to take her as
she is; Ezek. xvi. 1 — 14.
4. The courting of the bride, in order to gain her consent. And
this courtship is managed in two places. First, Christ comes into
her mother's house, to the public ordinances, and there he, by his
ambassadors, courteth her consent. In the public ordinances there
is a good report given of Christ, his willingness is declared, sinners
are invited, exhorted, obtested to give away themselves to him;
there is a moral force used upon them by arguments, " compelling
them to come in, that his house may be filled." Secondly, Christ
comes into the chambers of their heart, and then there is a heart
conference betwixt Christ and the soul, without which the former
cannot prevail, and here do pass these five things. 1. The Lord
discovers to the soul its lost and undone condition ; that like the
prodigal, Luke xv. it is perishing with hunger. 2. The Lord tells
the soul that its other lovers will ruin it. Sin will damn the soul,
TO CHKIST. 25
the law will never be satisfied with all that the soul can do. 3.
The Lord tells them that he is willing. 4. He discovers himself in
his beauty. Lastly, He reveals, stretches out his arm, and lays
hold on the sinner in the day of power. " The soul is apprehended
of Christ Jesns." And then follows,
5. The espousals. The soul being overcome, gives its consent to
take Christ for a husband, renouncing all others. The soul makes
choice of Christ. With the whole soul, the soul makes choice of a
whole Christ. Their great desire is, "to be found in him, not hav-
ing on their own i-ighteousness, which is of the law, but that which
is through the faith of Christ, the righteousness which is of God by
faith. They esteem him altogether lovely in his person and in his
oflBces. They can want none of him. Again, they make choice of
him all, for all, and instead of all, saying, " whom have I in heaven
but thee, and there is none on earth that I desire, besides thee."
According to the law of marriage they cleave unto him, forgetting
also their own people, and their father's house. Their choice of
him is for ever, in all times and cases, even beyond the limits of
time, taking him to be the strength of their heart, and their portion
for ever. The soul gives itself away to Christ. Servants give work
for wages, and masters give wages for work. Suitors give tokens
and pledges to draw on love ; but husbands and wives give them-
selves to one another, and this is a blessed day. " Go forth, ye
daughters of Zion, and behold king Solomon, with the crown where-
with his mother crowned him in the day of his espousals, and in the
day of the gladness of his heart."
Lastly, The consummation of the marriage betwixt Christ and the
soul. The espousals are in this life, at our believing, the marriage
is consummated in glory. Then shall be heard the shout, " Let us
be glad and rejoice, and give honour to him ; for the marriage of the
Lamb is come, and his wife hath made herself ready." Now the
espoused bride shall be presented to Christ, as the bride to the
bridegroom, in the marriage day by her friends. Hence Christ is
represented as coming at the last day, as a bridegroom to the mar-
riage, with his espoused wife. Matth. xxv. 1 — 5. Then shall the
mystery be finished, and the copestone be laid upon the great design
of God in the gospel.
Now there is a time betwixt the esposals and marriage :
1. This time is for the trial of the bride. " And I said unto her
thou shalt abide for me many days, thou shalt not play the harlot,
and thou shalt not be for another man, so will I also be for thee."
In the meantime, the old lovers will come back again, and endea-
vour to recover her afi"ections which they have lost, and often do
26 THE soul's espousal
they so succeed, that they get hold again of some who were never
sincere in their espousals, but others remain firm.
2. This interval is, that the bride may make herself ready. As
the espoused virgin takes up her time providing for the marriage,
so the soul by making progress in sanctification, dying more and
more unto their lusts, is prepared for the consummation of the mar-
riage in heaven. I proceed,
II. To shew what hand ministers have in this match.
1. They are proxies for the bridegroom, sent as Abraham's ser-
vant, to seek a wife for their master's son ; because he is a king,
yea, the prince of the kings of the earth. They are ambassadors,
and that of peace; 2 Cor. v. 18 — 20. Their work is to commend
their Lord, and to gain the bride's consent.
2. They are witnesses, though not to the formal consent, yet to
that which imports a consent. They see how their message is
entertained, though indeed they may be so far deceived, as to take a
feigned for an unfeigned consent.
3. They are the attendants of the bride, to adorn her for her
husband. It is by the word, that the espoused soul is made clean,
and fitted for Christ, as the Greek word in our text signifies.
Lastly, The text tells us of another part of their work, namely,
their presenting her to the bridegroom at the last day. This may
import their joyful account of their ministry to their master at his
coming, when they shall be able to say. Here am I, and the children
whom thou hast given me. " For," says Paul, " what is our hope,
or joy, or crown of rejoicing ? are not even ye in the presence of
our Lord Jesus Christ ac his coming ; For ye are our glory and
joy." Let us now,
III. Inquire why the Lord employs men in this great and honour-
able work.
1. It is in condescension to our infirmities. If God had employed
angels, how would we have been able to have looked upon them.
Manoah and his wife, fell on their faces to the ground, when they
saw the conduct of the angel that appeared to them, Judges xiii.
Ever since sin entered the world, commerce with spirits is dreadful
to men ; but here, men of like passions with ourselves, transact this
most important matter.
2. It is very agreeable, in regard God is in Christ, and the divine
■nature united with the human nature, that therefore men should
deal with men, to bring them to the man Christ.
3. That God may have all the glory. Were angels employed to
espouse souls to Christ, it would be thought that the power was from
them ; but the more contemptible the instruments are the more
^oes the power appear to be of God, and not of us.
TO CHRIST. 27
Doctrine II. That the great desigu of espousing sinners to Christ
here, is that they continuing chaste and faithful to Christ after the
espousals, may at last be presented to Christ, to be married to him
in heaven his Father's house. Ilere we shall,
I. Inquire what it is for the espoused to keep chaste.
II. Consider the presenting of the espoused that keep chaste, to
Christ. We are then,
I. To inquire what it is for ihe espoused to keep chaste.
1. They must never be called by another name than their es-
poused husband. They must hold fast their profession, come what
will, Heb. X. 23, The company standing with the Lamb on mount
Zion, " have his Father's name written in their foreheads, and they
have not defiled themselves with women : for they are virgins : these
are they which follow the Larab whithet soever he goeth : these were
redeemed from among men, being the first fruits unto God and to
the Lamb." It must be known by our profession, to whom we be-
long, thinking no shame to own him before the world. " For with
the heart man believeth unto righteousness, and with the mouth con-
fession is made unto salvation," Matth. x. 31 — 33.
2. They must never go back to their former husband, for the soul
that is really espoused to Christ, is divorced from idols and lusts,
and therefore must not go back to them. " As obedient children,
not fashioning themselves according to the former lusts, in your
iguorance." This gauding after other lovers, is breaking to the
heart of Christ, Ezek. vi. 6 ; and the soul giviiig up itself to them
again, Christ gives up with that soul, saying, " Ephraim is joined to
idols ; let him alone." So we must resolve that we will not go back
from Christ, but say, " quicken us, and we will call upon thy name."
The soul espoused indeed to Christ, is divorced not only from lusts
and idols, but also divorced from the law, and we must not go back
to it again. " Wherefore my brethren," says Paul, " ye also are
become dead to the law, by the body of Christ, that ye should be
married to another, even to him who is raised from the dead, that
we should bring forth fruit unto God." Now the soul returns to
that husband first, when it acts from the law in duty, that is, when
they are actuated by the influence of the covenant of works, being
stirred up to duty, only from hope of reward, and fear of punish-
ment. The soul also returns to this husband, when it acts for the
law, making duties our righteousness before God, and going about
to procure the favour of God by them. On the contrary, the chaste
soul acts from Christ out of love to him, and in his strength : and
for Christ, to his glory. Believers are a chosen generation, a royal
priesthood, an holy nation, a peculiar people ; that ye should shew
Vol. IV.
28 THE soul's espousal
forth the praises of him who hath called you out of darkness into
his marvellous light.
Christ must always have our hearts, our love, and the chief room
iu our affections. " If any man," saith Jesus, " come to me,
and hate not his father, and mother, and wife, and children, and
brethren, and sisters ; yea, and his own life also, he cannot be my
disciple." Whether they be lawful, or unlawful comforts, if they
have more of our hearts than Christ, we are unfaithful to our
espoused husband, and "lovers of pleasure more than lovers of God."
Never do any faithfully give themselves away to Christ, but they
have seen more beauty in him than in any other, and therefore he
will have their chief love.
4. They must cleave to Christ, over the belly of all the world's
smiles and frowns also. They must neither be bribed, nor driven
from him. Song viii. 6, 7. Christ's spouse may lay her account with
flatteries, to draw her away from Christ ; but as " Moses refused to
be called the son of Pharaoh's daughter, choosing rather to suffer
affliction with the people of God, than to enjoy the pleasures of sin
for a season, so ought all his people to do." They will meet also
with threatenings, and persecutions, and afflictions, but all they
have must be at his service, they must part with their very lives to
preserve their chastity, if called to it.
5. They must be separated from the world : not only from the
world in their hearts, but from the men of the world, in their
practices ; therefore they are held forth, Rev. xiv. 4, as a company
selected out from among the rest of the world; and they are
enjoined " not to be conformed to this world, but to be transformed
by the renewing of their mind." To be like the world, neighbour
and other, will not do. They must no longer, as in time past, walk
according to the course of this world. They must cleave to the
purity of the gospel, in doctrine, worship, and practice.
Finally, They must be sincere and upright, "And in their
mouth was no guile; for they are without fault before God."
Chaste virgins are like Nathaniel, without guile. Hypocrisy would
spoil all. Our espoused husband is a searcher of hearts, and will
not be put off with vain pretences. We now proceed,
II. To consider the presenting to Christ of those that keep chaste.
Concerning this, I would notice these six things :
1. The time of it, it will be at the great day. When Christ
comes as Judge to others, he will come as a bridegroom to his own.
Matt. XXV. 1 — 12. At death they are presented to him, and
received into glory ; but then both soul and body shall be glorified.
2. They, and they only, that keep chaste, shall be presented to
TO CHRIST. 29
Christ, as to a bridegroom, in order to marriage. The high priest,
under the law, was not to marry a whore. They that shall depart
from Christ, shall be made to depart from him there. " For there
shall in no wise enter into heaven any thing that defileth, neither
whatsoever worketh abomination, or maketh a lie ; but they which
are written in the Lamb's book of life." But the chaste virgins
shall be brought to the king. Psalm xlv. And it must needs be so,
for it is not consistent with his honour to take others, and not con-
sistent with his faithfulness to forsake them.
3. The house out of which the bride shall go, even out of a grave,
or out of the world, this earth. Some will be found alive when the
bridegroom comes, they shall be changed ; some in their graves,
they shall be raised. Out of prison they go to reign.
4. The bride's attendants. A glorious company shall be with her,
when she is to be presented to the bridegroom. Angels shall attend
her, they that were witnesses to her espousals, shall also be wit-
nesses to her marriage. And what a joyful day will it be, when
Christ's ministers shall say, here are we, and the children thou hast
given us.
5. The place where the bride shall be presented to the bridegroom,
" Then we which are alive and remain, shall be caught up together
with them in the clouds, to meet the Lord in the air : and so shall
we be ever with the Lord." Christ will thus come more than half
way to meet her. And what a joyful meeting will that be.
Lastly, The place where the marriage shall be solemnized, that is
the bridegroom's father's house, even in heaven. " Then shall they
be ever with the Lord." blessed espousals to Christ, but yet
there is a great dilference betwixt the espousals and the marriage,
as \. The espousals are made on earth, but the marriage in heaven.
They are probably espoused in the temple below, but the marriage
is in the temple above.
2. There is a mixed multitude at the espousals, but not so at the
marriage. Many put their hands to the pen, and sign the contract,
who are not divorced from their other lovers ; but there the door is
shut, and none but chaste virgins admitted.
3. The bridegroom appears beautiful at the espousals, but far more
beautiful at the marriage, for then they shall see him as he is, and
shall say, the half has not been told.
4. The bride contracts with him in a sorry state, giving away
herself to him, that he may make her beautiful. But at the mar-
riage, the bride shall be adorned, not only with a perfect imputed
righeousness, but also with a perfect inherent righteousness. The
Lamb's wife shall then "have made herself ready, and shall appear
o2
30 THE soul's espousal to CHRIST.
arrayed in fine linen, clean and white." No spot, no wrinkle in tlie
bride, but she shall be holy, and without blemish.
5. Many a time, the bride at the espousals gives away herself to
Christ with sorrow in her heart, tears in her eyes, and with a trem-
bling hand signs the contract, for fear she mismanage it, or that the
bridegroom will not take her, but then all these things shall be gone.
"They shall obtain joy and gladness, and sorrow and sighing shall
flee away."
6. At the espousals, the bride sometimes gets some little gifts to
rejoice her heart ; but then she shall get a fulness of joy, of which
she is not now capable.
Lastly, After the espousals she is in hazard. There are many to
attempt her chastity now, but after the marriage she shall never be
in hazard any more.
Use 1. Remember that I have espoused you to Christ, and that
now you are no more your own but his. There was a solemn day of
espousals to Christ here, last Sabbath, and then we got you espoused
to our Master. Let us reflect on this a little.
1. "Was there not an ofi'er of Christ, made to all communicants
and hearers, in Simprin kirk, and Simprin byre, that day. Were
you not told he was willing, and it should be a bargain, if you were
willing also.
2. Was there any one in either of the places of worship, that said
they would not take him ? Did any say we have loved idols, and
will go after them ? Did you not sit and stand there as his people ?
Why did you crowd in, was it to protest against Christ, we heard no
such thing; Nay, did not your heart say within you, even so I take him.
3. Did we not bring out the contract to you and read it, that you
might know what you were doing? Did you not hear the articles,
that you behoved to part with sin and the world ? and yet after all
there were none of you said that you were against the bargain.
4. Did we not put the pen into the hands of many of you, gave you
the bread and wine, the symbols of Christ's body and blood ? Christ
was exhibited in that sacrament. Wherefore was it, but that you
might subscribe the contract.
Lastly, Did we not see you sign the contract, give away yourselves
to Christ, and take the sacrament of his body and blood upon it ?
Witness then, heavens ! witness earth ! witness angels ! Be
ye witnesses, stones and wood of Simprin kirk and byre, and we
ourselves are witnesses, that upon the second day of February, 1707,
we espoused this people unto our Master Christ.
Use 2. And now I have but one request to you. Behave in such
a manner, as you may be presented as a chaste virgin, to Christ the
bridegroom, at the great day. " Little children keep yourselves from
SERVlNa THE LORD IN HOLINESS. 31
idols." Keep tlie chief room in your heart for Christ, and let not
your garments again be defiled. Consider, last Sabbath you were
beginning a work for eternity, why did you consent to the espousals,
if you have not a mind for the marriage ; and surely you cannot
think to go a-whoring from your espoused husband, unless you mind
never to be presented to him for the marriage. Alas ! I fear we will
lose of our account, when the day comes for presenting the bride.
Suppose you heard Christ, at that day, say to us, "What ! did you es-
pouse no more to me, than these ? and us to answer, Lord, we espous-
ed many more to thee, but they afterwards went back to their lusts,
now they are amissing, and we dare not present them, because they
have not kept chaste.
Objection. Alas ! it is impossible for us to keep free of sin.
Answer. It is not every slip that will denominate you unchaste.
Let it be the constant bent of your souls to keep faithful to Christ.
Struggle against sin ; and if you do, though it may prevail, yet it
shall not prevent your acceptance, while you flee to the blood of
Christ. You may say with David, " Iniquities prevail against me ;
as for our transgressions, thou shalt purge them away." Remember
the case of the betrothed damsel, Deut. xxii. 25, 26. Amen.
Galashiels, Saturdaif, September 21, 1723.
SERVING THE LORD IN HOLINESS.
SERMON III.
Luke i. 74, 75,
That he would grant unto us, that we being delivered out of the hand of
our enemies, might serve him without fear, in holiness and righte-
ousness before him all the days of our life.
The covenant of grace is the great contrivance for salvation to lost
sinners; it is the chariot in which Christ carries home his bride to
his Father's house in heaven. Song iii. 9, 10. The gospel is the
proclamation, and free offer of this covenant to all. Faith is the
taking hold of this covenant, the embracing it, the sinner's personal
entering into it, the coming up into the chariot. The sacraments
are the seals of this covenant. Our text is the import and sub-
stance of this covenant, shewing what is offered to you all in th©
32 SERVING THE LORD
gospel ; to be believed and applied by you all, to yourselves,
through faith ; and what shall be sealed to you all, who believe, iu
the sacrament. " Even that he would grant unto us, that we being
delivered," &c.
This covenant is a sworn covenant, vers. 72, 73, that poor
sinners, who have a mind for it, may have strong consolation,
to balance their strong doubts and fears. But to whom? To
Abraham, ver. 73, as a type of Christ; that is really to Jesus
Christ, the true Abraham, the true father of the multitude of the
faithful, who at God's call left heaven, his native country, and came
and sojourned among the cursed race of mankind, and there offered
up his owu flesh and blood, a sacrifice unto God. And so became
the true heir of the world, and received the promises for his spiritual
seed, whereof this is the sum, " That he would grant unto us, that
we being delivered," &c. Compare Genesis xxii. 16 — 18. Of which
passage, our text is an inspired paraphrase. There are two things
iu the text to which we shall at present attend, and afterwards take
a particular view of the other parts of it.
I. The conveyance made in this covenant, " That he would grant
unto us," &c.
II. The benefits secured to us in this conveyance. Let us then
attend :
I. To the conveyance made in this covenant. In this, two things
may be observed.
1. The parties in whose favour this conveyance is made. Us, the
seed of Abraham. The Father has solemnly engaged to the Son,
that these shall be delivered and serve him. Objection. What
comfort is this to us sinners of the Gentiles ? Answer. " If you be
Christ's, then are you Abraham's seed, and heirs according to the
promise." Therefore believe on Christ this day; believe the pro-
mises, and so be his, and you are secured for time and eternity.
Objection. But I fear I am none of the spiritual seed, the elect in
whose favour that covenant conveyance is made. How then can I
believe, and apply the promises to myself? Answer. The original
copyof the covenant of j)romises was filled up from all eternity, and
sigued by the Father, and the Son as the second Adam, and remains
locked up in the cabinet of heaven. And in this question, whether
you shall believe or not ; none would order you to call for a sight
of the original copy, to see if your name be there, but the enemy of
your salvation ; nor would even he order you, if he did not know
very well that a sight of it you cannot have, till you have believed.
His designs, then, is to keep you from believing. But there is a
double of it in the gospel, subscribed also by the Father, aud the Son
IK HOLINESS. 3^
as second Adam, in which all the promises are indefinitely proposed
to all that hear it, and as it were a blank left in the body of it, in
which every one that will, may fill up his own name. So in this
gospel, the covenant is held out to you all, as heaven's blank bond
for grace and glory, that whosoever will, may fill his own name in
it, by applying the same to himself in the way of believing.
2, Tlie manner of the conveyance. It is by way of grant or gift,
for so the word is. But observe the gift is to us, and so it is to be
understood in respect of us, to be a free gift. In respect of the
Lord Jesus, it is not so. All the benefits of the covenant, to be be-
stowed on his spiritual seed, are made over to him on a valuable
consideration. The covenant to him is a covenant of sale, in which
he obtains such and such things, for his, because he hath paid the
price of tliem. " We were not redeemed with corruptible things,
such as silver and gold, from our vain conversation, received by
tradition from our fathers ; but with the precious blood of Christ,
as of a lamb without blemish, and without spot." To the Lord
Jesus it is a covenant of service, in which the benefits of it arc made
over to him, because he worked for them, Gen. xxii. 16. God gives
us to serve our Redeemer, because Christ served him perfectly in
our room and stead. The covenant is to him a disposition of these
things for us, upon a most onerous cause, namely, " because he hath
poured out his soul unto death ; and he was numbered with trans-
gressors ; and he bare the sin of many, and made intercession for
the transgressors."
But in respect of us, these things stand quite otherwise. The
grant to us is of mere free gift, absolutely of free grace. All the
blessings of grace are so, and glory is so likewise. From the
foundation stone of our salvation, to the copestone of it, we must
cry grace, grace, unto it. For the whole building, and every stone
of the building, is of grace. And the putting the crown of glory on
the heads of the saints, after all their wrestling and fighting against
their spiritual enemies, after all their holy obedience, and life spent
in the practice of good works, is as purely of free grace, as the giv-
ing them the first grace, as the quickening of them when dead in
sins is. "For I have said, mercy shall be built up for ever." "By
grace are ye saved, through faith ; and that not of yourselves, it is
the gift of God."
What then should hinder any poor soul that has a mind for
God's covenant of free grace, to embrace it this day i Should it
hinder you to embrace it, because you cannot get any tolerable
management of the corruptions ot your base heart, because you
cauuot uork, nor do any thing right iu the service of God? No,
34 SERVING THE LORB
np. "We may tell you with confidence, here you are to wor k
nothing, to do nothing ; but only by believing, to receive the full
treasure of the covenant, held out to you in the gospel, to be
received freely. And more than that, that day shall never dawn on
you, in which you shall be able to work, or do the least work to
purpose, until you have embraced the covenant for grace, with
which to work and do. It would be a promising token among our
communicants and others, if they were all coming to Christ and his
covenant, to get their broken arms set, and strengthened for work,
by the grace of the covenant. " But of him are ye in Christ Jesus,
who of God is made urito us wisdom, righteousness, sanctification,
and redemption." Let us now attend,
II. To the benefits secured to us in this conveyance, even the
sura of the benefits of the covenant of grace.
These are of two sorts : First, the principal benefit, serving the
Lord. Second, The subordinate benefit, deliverance from our
enemies.
First, The principal benefit, which stands here under the notion
of the end, namely, serving the Lord. " That he would grant unto
u s, that we being delivered out of the hand of our enemies, might
serve him." This is the great thing promised in the covenant of
grace, even as it was the great thing required in the covenant of
works, as the condition of it. This is it that was purchased by
Christ, and is promised to poor sinners who believe in him, for his
sake, namely, that God will give them to serve him. And thus our
serving God is the great benefit of the covenant, bestowed on
believers, for Christ's sake.
that men would learn this lesson, that any service we do to
God, if right service, it is a benefit of the covenant, bestowed on us,
for Christ's sake. Then would they learn that God is not debtor
unto them for it, but they are debtors to free grace on that very
account. And the more they do for God, and the better that they
do it, they are always the deeper in debt to free grace. Ephes. ii.
8, 9, 10.
Then would they also learn, that the only way for a sinner to be
brought to serve the Lord, is to embrace the covenant for that very
end ; and that they are not to embrace it because they have served
the Lord, as ignorant and unhumbled sinners are apt to do : but to
embrace the covenant, that they may be made to serve the Lord.
" Surely, shall one say, in the Lord have I righteousness and
strength ; even to him shall men come."
This benefit of the covenant, that we might serve him, imports
three things :
IN HOLINESS. 35
; 1. The privilege of God's service. God is a master of infinite
glory and power, so that to be admitted into his service is the
greatest privilege. How do men value themselves, in that they are
of an earthly king's household, servants to one who wears a crown ?
But what a small thing is that, in comparison of this, to be the
fellows of angels, in being taken into the service of Jehovah the
Lord of heaven and earth. It is a great part of heaven's happiness.
" For there his servants sliall sei've him." Man lost this service by
his fall, but God, for Christ's sake, has granted to sinners to be
taken into it again, and that in a more honourable station than
innocent Adam had, that is, no more as hired, but as honorary ser-
vants.
2. Strength and ability for his service. And I will strengthen
them in tlie Lord, and they shall walk up and down in his name,
saith the Lord." Man, by his breach of the first covenant, lost his
strength for serving the Lord, so that whosoever of you are without
the covenant, you cannot serve the Lord. " And Joshua said unto
the people, ye cannot serve the Lord ; for he is an holy God ;
he is a jealous God : he will not forgive your transgressions nor
your sins." " He that abideth in me, and I in hira," saith Jesus,
" the same bringeih forth much fruit ; for without me ye can do
nothing." Thus in the new covenant, there is a promise of strength
for this service, which is bestowed on all that believe, of mere free
grace for the sake of Christ. " For his grace is sufficient for us,
and his strength is made perfect in weakness."
3. Acceptance of the service. " Also the sons of the stranger
that join themselves to the Lord, to serve him, and to love the name
of the Lord, to be his servants, every one that keepeth the sabbath
from polluting it, and taketh hold of my covenant ; even them will
1 bring to my holy mountain, and make them joyful in my house of
prayer : their burnt-ofi'erings and their sacrifices shall be accepted
upon mine altar; for mine house shall be called an house of prayer
for all people." Whatever they do in God's service, who are without
the covenant, it is, in point of acceptance, as if it were not done at all.
God rejects them and their services too. For they can do nothing right
nor pleasing in the sight of God. For without faith it is impos-
sible to please God. But the new covenant is the ministration
of the spirit, fitting the soul for service, and has a promise of
acceptance of our service, though it be imperfect, for Christ's sake.
Well then, would ye be admitted into God's service, have strength
for it, and acceptance of your services, look to the covenant of
grace in Christ Jesus, for these things. Embrace and rely on the
promise of the covenant for all these things by faith, which promise
36 SERVING THE LORD
is held fortli to you iu the gospel. And they shall be sealed to you
in the sacrament, and made forthcoming to you, iu virtue of the
faithfulness of God.
Concerning this covenant service, two things are further to be re-
marked. First, the kind. Secondly, the qualities of it.
1. The kind of service to God, in which sinners are instated by
the covenant of grace ; for there is a great difference of services.
Now,
1. This is not bond service, the service of slaves, who work
their work for fear of their master's whip. The Spirit of God hath
purposely abstained here from using the very word that signifies
that kind of service. It is not serving God for fear of hell and
revenging wrath. That is the first covenant service, indeed, being
broken ; but not the second covenant service, which is to serve God
without fear, namely slavish fear. The covenant of grace finds all
men in the state of bond service, and was ^contrived to bring us out
of it, through Christ's being a bondman in our stead. "He made
himself of no reputation, and took upon him the form of a servant,
in our stead. Wherefore we have not received the spirit of bondage
again to fear, but we have received the spirit of adoption, whereby
we cry Abba, Father."
2. It is not hired service, so much work for so much wages. The
text tells us, that the service is so far from being hired, that it is
a free grace gift made to sinners for Christ's sake. " That he
would grant unto us, that we might serve him." It is true there is
an ample reward follows the service of the saints. But both the
service and reward are of grace ; and the reward, properly and
strictly speaking, is rather the reward of the service of their head
Christ, than of the service of their hands. But,
3. It is an honorary service. So the word used by the Holy
Ghost, in the text, signifies to minister, which is an honorary kind
of service, such as kings and priests had when put into their office.
Thus Christ hath made his people kings and priests unto God. They
are an holy priesthood, to off'er up spiritual sacrifices, acceptable to
God, by Jesus Christ. So that this service, bestowed on sinners
through Jesus Christ, according to the covenant, is their unspeakable
advancement, their real happiness, to which they could never have
been preferred, but by means of the blood of the covenant. It is
a post of the greatest honour of which the sinner is capable. And
this also is imported in the phrase, befoi'e him, which is an Old
Testament phrase used of those in the courts of kings who waited
on the king's person ; Rev. xxii. 3, 4.
This may dirtct you iu your approach to the Lord's table, to lay
IN HOLINESS. 37
liold on the covenant ; not to go about to turn that solemn action
into the making of a bargain with God, that if he will save you,
and give you heaven, you will serve hira all your life. Alas ! poor
creature, what have you to serve him with, that you will pretend to
make such a bargain with him ? But here is a covenant of honor-
ary service to God, bearing a promise also of strength for the
service, freely offered and exhibited to you in the word of the gos-
pel, under the great seal of Heaven. Believe it cordially; accept of
it ; lay the weight of your desired and designed service to God upon
it ; and it is a bargain, and shall be sealed by the sacrament. Let
us now attend,
2c%, To the qualities of the service. They are these :
1. It is universal, which the service of these remaining under the
first covenant never is. "Tlien shall I not be ashamed, when I
have respect unto all thy commandments." We are to serve him in
holiness and righteousness. These answer to the whole holy law
as a rule of life. In holiness, serving hira in first table duties ; in
righteousness, serving him in second table duties. Both of them
relating to the inward, as well as the outward man, bearing a holy
and righteous frame of heart, as well as holy and righteous actions,
as serving before him, that is, as under his eye, sincerely and
uprightly. Here then is the true way to get heart and life puri-
fied ; to get an irregular life, in a profession of religion, made
uniform. That grace is held forth in the covenant, which you are
to embrace for sanctificalion, as well as justification. And it is a
full covenant for that purpose, as for all other purposes of sal-
vation.
2. It is a perpetual and lasting service. The first covenant
required a lasting service, but secured not man from breaking the
service. But the second covenant secures the perpetuity of the ser-
vice, that however fickle the believer is, yet he shall serve the Lord
all the days of his life. This imports two things: 1. That he shall
serve the Lord as long as he lives in this world, and shall never be
either put away, nor break away from the blessed service. The
covenant shall keep him, if he cannot keep it. " I will," says God,
" make an everlasting covenant with them, that I will not turn
away from them, to do them good ; but I will put my fear in their
hearts, that they shall not depart from me." By this covenant,
God takes home sinners to his service, never to part for the terra of
life. Oh ! is not this a blessed bargain, for one who is groaning
under the weight of a vain, fickle, inconstant heart. Gome into it
then, joyfully and confidently. Here is heaven's security for the
keepiug of it. Then look to the Lord in his covenant this day, and
38 SERVINO THE LORD
say, Lord, into thine hands, stretched out in this covenant, I com-
mit my spirit. 2. It imports that he shall serve the Lord for ever
and ever, in heaven, after death. To confine the great benefit of
the covenant to this short life here, is unsuitable to the everlasting
covenant. Nay, this benefit contains heaven's happiness. For in
heaven his servants shall serve him ; and they shall see his face ;
and his name shall be in their foreheads. There it is that it hath
its full accomplishment. The covenant finds the designed servants
dead in sin, and therefore it must give them life before they can
serve ; and that life is eternal life, never to expire, from the
moment it is given. " He that believeth on the Son hath everlast-
ing life;" and they shall serve hira all the days of that life, given
lliem on purpose for the service, that is, through the ages of
eternity.
Comfort yourselves, believers, with this, ye that are depressed
with a sense of your unfitness for the service of God here, and your
mismanagement in it. Behold, the day of your redemption ap-
proacheth, in which you shall be able to serve God, according to
your desire, in the mount of glory. We are now to consider.
Secondly, The subordinate benefit, namely, deliverance from our
enemies, which stands here as a mean in order to the end, namely,
God's service. " That we being delivered out of the hand of our
enemies, might serve him." It is evident from the structure of the
words, both in our version, and in the original especially, that the
service is the end of the deliverance, and the deliverance the means
of the service. As God said of Israel in Egypt, so doth he say of
all his people ; " Let my son go, that he may serve me." To this
event our text alludes. They cannot serve the Lord till once they
be delivered. How should they do it, while they are lying among
the feet of their enemies. The service, the enemies, and the deliver-
ance, are all spiritual ; therefore they must have a spiritual deliver-
ance, before they can perform the spiritual service. And if it is the
design of the covenant, that they shall work and serve the Lord, it
must secure and convey to th«m salvation or deliverance, in the first
place ; so this is a benefit of the covenant, as well as the others are.
This may also direct you in your managtmeut of this solemn oc-
casion of grace and salvation.
1. If ever you would be capable to serve the Lord, seek that you
may be delivered from your spiritual enemies, taken out of their
hands who keep you in bondage. While you are in bondage to them,
in respect of your state, it is not possible you can serve the Lord,
" No man can serve two masters."
2. If ever you would obtain that deliverance from your spiritual
IK HOLINESS, 39
enemies, seek it in the covenant, in a way of believing. There it is
offered and exhibited to you ; and whosoever does by faith lay hold
on this covenant shall have it. So the Son makes thera free, who
believe on him, as their deliverer, from all their enemies. " And if
the Son make you free, you shall be free indeed."
Lastly, Seek that deliverance, that you may serve the Lord.
Many seek deliverance by Christ, that they may live at ease in the
embraces of their lusts, free from the fear of hell. But none shall
ever find it so, for they seek it not in the right way, and for the
right end.
Galashiels, Sunday Afternoon, September 22, 1723.
[The same subject continued.]
SERMON IV.
Luke i. 74, 75,
That he would grant unto us, that ive being delivered out of the hands of
our enemies, might serve him. without fear, in holiness and righteous-
ness before him all the days of our life.
Doctrine — That the covenant deliverance is freely bestowed on
God's covenant people, that they may serve him, after the manner of
the covenant, namely the new covenant. Here I shall take notice,
I. Of the covenant deliverance bestowed.
II. Of the covenant service, which is the design of this deliver-
ance.
III. Of the necessary connection betwixt the covenant deliverance?
and covenant service.
I. The covenant deliverance bestowed. We being delivered out
of the hands of our enemies. I shall reduce these to four.
1. They are delivered from the law. Not from the law as a rule
of life in the hand of a Mediator, standing in the covenant of grace ;
but from the law as a covenant, under which all men are, in their
natural state. The scripture is most express on this. Rom. vi. 14,
15. They are delivered from the curse of it. It cannot reach
them. " Christ hath redeemed us from the curse of the law, being
made a curse for us." From the commanding power of it. For how
40 SERVTNO THE LORD
can it have a commanding power over tliera who are not under it ?
It was the fault of the Gralatians, that some of them desired
to be under it. Did they desire, think you, to be under the
curse of it ? No, surely, but under the commanding power of it.
Not observing, that if once they were under the commanding power
of it, they should be under the cursing power of it also ; since whom
the law cannot command, it can, and certainly will curse, in case of
transgression, Gal. iii. 10, compared with Rom. iii. 19. But they
are as completely freed from it, as death can make a wife free from
her husband. " They are become dead to the law by the body of
Christ, that they should be married to another, even to him who is
raised from the dead, that we should bring forth fruit unto God."
2. From sin. Though they are not free from the indwelling of it
iu this life, and molestation by it, yet they are freed from its guilt
of eternal wrath, by which it binds over the sinner to the revenging
wrath of God. " There is therefore now no condemnatian to them
that are in Christ Jesus." The covenant secures believers as much
against that recurring on them, as God's oath secures the world
from a second deluge. " For this is as the waters of Noah unto me ;
for as I have sworn that the waters of Noah should no more go over
the earth ; so have I sworn that I should not be wroth with thee,
nor rebuke thee." They are freed also from the dominion of sin.
" Sin shall not have dominion over you, for you are not under the
law, but under grace." The bond by which it held the sinner, was
strong as death ; but it is broken so as never to be joined again.
" For the law of the spirit of life in Christ Jesus, hath made me
free from the law of sin and death."
3. From death. Though they are not free from that shadow of
death, that nominal death, which serves to separate the believer's
soul from his body for a while, therefore called the death of the
body; yet they are delivered from the real death of the man, even
that terrible thing wrapt up in the threatening of the covenant of
works, which was the penalty of it. " In the day thou eatest
thereof, thou shalt surely die." Even stinged death, universal
death, which alone is death, properly so called; as appears in the
case of the body, in which though a leg or arm, a member or mem-
bers, be mortified as dead as if they were iu the grave ; yet none
will reckon the body a dead corpse, but still a living body, till such
time as death hath gone over the whole of it. Now as soon as man
sinned by breaking the covenant of works, death's sting pierced
him to the very soul; cold death went over the whole man, and left
him speechless, motionless, and lifeless, as to any thing truly good.
And the whole creation could not raise the dead man to life again.
IX HOLINESS. 41
Now from this death God's covenant people are delivered. " Even
when we were dead in sins, he hath quickened us together with Christ."
This is in virtue of their union with Christ. They may now sing,
" death where is thy sting ? grave where is thy victory ? The
sting of death is sin : and the strength of sin is the law. But
thanks be to God, who giveth us the victory, through our Lord
Christ." And it shall never, never from the moment of their enter-
ing into the covenant, come back upon them again. Our Lord's
words are. Verily, verily, I say unto you, if a man keep my saying,
he shall never see death.
Lastly, From Satan, though not from molestation by him in this
life ; yet from under his power and dominion. God sends the gos-
pel " to open their eyes, and to turn them from darkness to light,
and from the power of Satan unto God, that they may receive for-
giveness of sins, and inheritance among them that are sanctified by
faith that is in Christ Jesus." When man sinned, and death seized
him, he was Satan's lawful captive ; Is. xlix. 24. Satan having
the power of death as executioner, Jesus our Saviour, took our na-
ture, "that through death he might destroy him that had the power
of death, that is, the devil." But now believers are delivered from
him, " for God hath delivered them from the power of darkness, and
translated them into the kingdom of his dear Son." Satan shall
never recover his power over them, " for the God of peace shall
bruise him under their feet shortly." And so shall all the other
parts of the delivery not yet bestowed on them, be shortly given
them, and so the deliverance be completed. Let us now,
II. Take notice of the covenant service, which is the design of
this deliverance; and not only the design of the deliverance, but also
of the deliverer ; which, therefore, shall certainly take effect in the
delivered. I take it up in three things, according to the texi.
They shall serve the Lord,
1. As sons serving their Father. "And they shall be mine,
saith the Lord of hosts, in that day when I make up my jewels ;
and I will spare them, as a man spareth his own son who serveth
him." Possibly they made a fashion of serving the Lord, before
they came into a covenant of grace. But then their service was
after the manner of the covenant which they were under. They
served him as bond servants. Slavish fear of hell, and servile hope
of heaven, being the great springs of their obedience. But now
they will serve him, in a new manner, even in " newness of spirit,
and not in the oldness of the letter." Love to their Father will set
them to work. The whole with them is " a work and labour of
lovo." Gratitude to their God and Redeemer, will bind them to
42 SERVING THE LORD
it. They ever cry, " what shall we reuder to the Lord for all his
benefits towards us. They are a chosen generation, a royal priest-
hood, an holy nation, a peculiar people, that they should shew forth
the praises of him who hath called them out of darkness into his
Djarvellous light." Meanwhile, they depend entirely on Christ's
work and service, not on their own, for the whole of their salvation.
*' For we," say they, " are the circumcision, which worship God in
the spirit, and rejoice in Christ Jesus, and have no confidence in the
flesh."
2. They shall serve him universally, " Then shall I not be
ashamed, when I have respect to all thy commandments." The old
covenant servants are ever partial in the law. There is not one of
them but discovers what spirit they are of, by baulking some of its
commandments. Wherefore, if our obedience be not more extensive
than theirs, we will never see heaven. " For except our righteous-
ness shall exceed the righteousness of the Scribes and Pharisees, we
shall in no case enter into the kingdom of heaven." But the new
covenant servants " esteem all God's precepts concerning all things
to be right." Their religion will neither lack piety nor charity.
They will be holy towards God, righteous toward their neighbour,
and sober with respect to themselves. They will serve the Lord
internally and externally. They desire to know, and to comply
with all God's will, that, like David the sou of Jesse, they may
fulfil all his will.
3. They will serve him constantly. " I have inclined mine heart
to perform thy statutes alway, even unto the end." They shall
never totally nor finally fall away from their service. The old
covenant servants are still breaking away from their service, for
the spirit of old Adam, a spirit of apostacy, reigns in them, and
" leads them to draw back to perdition." But new covenant ser-
vants are not of this kind. (Greek,) we are not of defection, but
of faith, even " of them that believe to the saving of the soul," Heb.
X. 39.
The new covenant servants once entered home to their service,
never change masters again, but will hold by their new master
while they live. And the reason of the diflference is, the former are
bond servants, the latter filial s^ervants. '* Now the servant abideth
not in the house for ever ; but the son abideth ever." Now remem-
ber he that shall endure to the end, the same shall be saved. Let
us,
III. Show the necessary connection betwixt the covenant deliver-
ance and covenant service.
1. None can serve the Lord in this right manner, till once in the
IX HOLINESS. 43
first place, they are delivered as said is, no more tlian a dead corpse
can rise and serve you. Eph. ii. 1 — 10. You will not, I think,
question the truth of this, with respect to the dominion of sin,
death, and tlie devil ; but will readily grant there can be no true
serving of God, till once a soul is delivered from these. But as to
the soul's deliverance from the law and sin's guilt of eternal wrath,
perhaps you observe not the necessity of being delivered from them,
before we can thus serve the Lord. But truly, according to the
scriptures, these four things, are four links of one chain, each hold-
ing fast another, and all together, holding fast the poor sinner, that
he cannot serve the Lord.
"Wherein lies the power of the devil over a man ? It lies in
death. He hath the power of death, Heb. ii. 14, and by it he holds
the man fast. So there is no getting out of the devil's hold without
loosing the bands of death, and delivering from its power.
In what lies the sting and strength of death ? It lies in sin.
" The sting of death is sin." In the guilt of sin primarily, by which
the soul is bound over to death. So there is no getting out of
death's chains, without loosing the band of sin, namely its guilt of
eternal wrath.
Now in what lies the strength of sin ? It lies in the law. " The
sting of death is sin, and the strength of sin is the law." By this
the guilt of eternal wrath is fixed on the sinner, that moment he
transgresses its commandments. So there is no getting out of the
chains of sin, without loosing the band of the law from off the sin-
ner.
So that while a poor sinner is under the law, namely as a cove-
nant he is under sin ; while under sin, he is under death ; while
under death, he is under the power of the devil : So he cannot
serve the Lord, while under Uie law as a covenant, Romans vii.
5,6.
2. The soul being once thus delivered, will certainly serve the
Lord, "in holiness and righteousness before him." The deliverance
will infallibly produce the service ; and that both from the design
of God, which cannot misgive ; he delivering them for that very
end ; as also from the nature of the thing, whereby the bands of
death are removed, and a new life given, which must exert itself in
actions agreeable to the nature of it.
Use 1. The sanctificatiou of sinners is the chief subordinate end
of the covenant of grace, or of the gospel, standing next to the
glory of God. And faith, justification, deliverance from the law,
sin, death, and the devil, are subordinated to sanctificatiou, as means
for reaching that end. Therefore the covenaut hath its full perfec-
YOL. lY. D
44 PRIVILEGE OF KNOWING
tion, or accomplishment in heaven, when the man is so sanctified as
to serve God perfectly, and work perfectly good works. "Where-
fore, invert not the order of God's covenant, in seeking deliverance
by your works. But make use of God's covenant, and the cove-
nant daily, for the deliverance, that you may be holy, and may
perform good works.
Use 2. They in whom the spirit of legalism, hypocrisy, and apos-
tacy reigns, have no part nor lot in this matter.
Lastly, As ever you would evidence yourselves God's covenant
people, partakers of this deliverance, serve no more the devil, and
your own lusts. But serve the Lord as his children, universally,
and constantly, " without fear, in holiness and righteousness before
him, all the days of your life." Amen.
Ettncky Sabbath Afternoon.
THE LEADING PRIVILEGE OF THEM THAT KNOW THE JOYFUL
SOUND.
SERMON. V.
PsAiiJvi Ixxxix. 15,
They shall walk, Lord, in the light of thy countenance.
Here begins the account of the happiness of those that know the
joyful sound of the gospel. They have many special privileges,
and this is the leading one, " They shall walk, Lord, in the light
of thy countenance."
Here is first their motion at the joyful sound. The gospel is a
sound for motion and and action. They that know it not sit still,
no moving heaven-wards by them : but they that know it are
quickened by it, they are set on a march, and go forward. They
will walk on, and walk vigorously, as the word imports, through
the several steps in the wilderness journey. "We have next the
advantage which they may have from the joyful sound for their
walking. " They shall walk in the light of thy countenance."
Light is a great help to walking on a journey. It is neither safe
nor comfortable to walk in the dark. They shall walk in the light
of the Lord's countenance, or face, which is more lightsome to those
that know it, than the united light of sun, moon, and stars. They
THE JOYFUL SOUND. 45
shall have the sunny side of the brae, of all the rest of the world.
Their way shall be a Goshen for light, while others sit in Egyptian
darkness.
The Psalmist's directing his speech to God here, shows his firm
confidence as to the thing, and how much his own heart was set upon
enjoying that privilege.
Doctrine. — As men know and believe the joyful sound of the
gospel, so shall they walk on their way heavenward, in the light
of the Lord's countenance. In prosecuting this, I shall,
I. Consider the duty to which the joyful sound known and
believed, eftectually excites men. They shall walk.
II. I shall consider the privilege which they that know the
joyful sound, shall thereby have, in their walk heavenwards. I am
then,
I. To consider the duty to which the joyful sound known and
believed, elfectually excites men. They shall walk.
1. They shall not sit still, doing nothing to purpose for God and
their immortal souls, like the rest of the world, dead in trespasses
and sins. The sound of the gospel is the most powerful of all
alarms. The law may terrify a sinner ; yea it may toss a dead soul,
as a dead corpse is tossed hither and thither in the earth by an
earthquake, but can never put life into it. It is not a mean
appointed by God for that end. It is the ministration of death and
condemnation, not of life, 2 Cor. v. 7 — 8. But the joyful sound
of the gospel, quickens the dead sinner to a spiritual life. " The
dead shall hear the voice of the Son of God, and they that hear
shall live." And this life will exert itself in its proper actions,
namely, in holy obedience. So they have not known the joyful
sound, who are not excited to walk on the way heavenward. The
unholy are without doubt unbelievers.
2. They shall not go back to their former lusts in their ignorance.
Apostates were never true believers. " If any man draw back,"
says God, " my soul shall have no pleasure in him." " But," says
Paul, " we are not of them that draw back to perdition, but of them
that believe, to the saving of the soul." It was those among the
Israelites, that believed not, that were for making a captain, and
going back to Egypt. They looked on the promise of Canaan, as
a thing that would not hold, and therefore they would see to
themselves otherwise. Thus do many bewray their unbelief of the
gospel, by a greedy return to the world and tlieir lusts after a com-
mnnion, looking upon tlie world as a tiling certaiu, and what is iu
the promise as a thing uncertain and distant.
3. They shall hold forward in their way iu spite of all opposition,
i>2
46 PRIVILEGE OF KNOWING
and not give over till they get to tlie journey's end, whatever
weather blow. " The righteous also, shall hold on his way ; and he
that hath clean hands shall wax stronger and stronT;er." The faith
of the gospel is the spring of perseverance, according to that saying,
" the just shall live by his faith ;" aud unbelief is the great cause
of apostacy. It is " the evil heart of unbelief that leads men to
depart from the living God." It was the unbelief of the spies, and
of those who credited them, that made their carcases fall in the
wilderness; while Caleb and Joshua believed the joyful sound of
the promise, and got safe to Canaan, Faith makes a man righteous
in the sight of Grod, and so frees him of the burden of the curse, and
guilt of eternal wrath. And sooner shall a prisoner laden with
irons, make his way up a steep hill, and not fall by the way, than
an unjustified sinner setting out in God's way, shall hold on.
Faith listening to the joyful sound, inspires the soul with new
vigour. " Tliey that wait upon the Lord shall renew their strength ;
they shall mount up with wings as eagles ; they shall run and not
be weary, and they shall walk and not faint,"
Lastly, They shall walk on in the sight of the Lord, as he who
walketh in the light, walks in the sight of the sun, " Walk before
me," said God unto Abram, "and be thou perfect." Faith believ-
ing the gospel, calls the name of the Lord, speaking to the sinner,
" Thou, God, seest me ;" as Hagar did in another case, Gen. xvi. 13.
They will walk before him as under his eye, considering him as the
witness to all their actions, and who will be their judge. While
unbelievers forget him, and have little or no regard to his all-seeing
eye, and all-hearing ear. We now proceed,
: II. To consider the privileges which they that know and believe
the joyful sound, shall thereby have in their walk heaven-wards ;
"They shall walk, Lord, in the light of thy countenance."
1. They shall be ever in a state of favour, peace, and reconcilia-
tion with God. " Being justified by faith, we have peace with God,
through our Lord Jesus Christ." God is no more their enemy, but
they are in inviolable friendship with him. The darkness of a
natural state is over with them, and shall never return. The true
light is come, the sun of righteousness is risen on them, in the joy-
ful sound known and believed, and shall never go down on them
again. " For ye were sometimes darkness, but now are ye light in
the Lord; walk as children of the light."
2. No cloud of revenging wrath shall ever gather above their
Iieads any more, no curse of the law, no guilt of eternal wrath.
Such a cloud would extinguish the light of the Lord's countenance,
for the time it staid, and reduce them, for the time, to the state of
THE JOYFUL SOUND. 47
enmity and wrath, in which they were, before they knew the joyful
Bound. The joytul sound of the everlasting covenant, secures them
for ever, against all such clouds returning after the rain of reveng-
ing wrath, poured out on Christ, in their room and stead, " For
this is as the waters of Noah unto me ; saith the Lord : for as I
have sworn that the waters of Noah should no more go over the
earth ; so have I sworn that I would not be wroth with thee, nor
rebuke thee."
3. Wliatever cloud may gather above their head in their way
heavenward, it shall never be so thick, but the light of the Lord's
countenance shall shine through it, Psal. Ixxxix. 31 — 34. Though
God will never resume the face of a wrathful revenging judge
against them, yet he may be an angry Father, and they may be
under clouds of fatherly anger. But in the blackest of all these,
there are rays of love and favour to be seen. " For whom the
Lord loveth he chasteneth, and scourgeth every sou whom he re-
ceiveth. As many," saith he, " as I love, I rebuke and chasten."
The sharpest arrows shot against them, shall be winged with love ;
and their bitterest potions shall be medicinal. Though the light
of the Lord's couutenance do not always shine alike full upon them,
it shall never, iu their darkest hours, suffer a total eclipse.
4. They shall be directed in their way. " I will instruct thee,
and teach thee in the way which thou shalt go : I will guide thee
with mine eye." They walk through a wilderness, where ofttimes
it is hard to know the right way, where there are many to lead
them out of the way. But the Lord will be eyes to them iu the
wilderness. Listening to the joyful sound, they shall hear a voice
behind them, saying, " This is the way, walk ye in it ; when ye turn
to the right hand, and when ye turn to the left." The way through
the world is so filled with stumbling blocks, that they who have not
this light, cannot escape to fall over them and perish. But they
shall walk in the light and be directed in their way. " For this
God is our God for ever and ever; he will be our guide even unto
death."
5. They shall be strengthened in their way, for this light is the
light of life. Solomon observes, " that in the light of the king's
countenance is life, and his favour is as a cloud of the latter rain."
How much more in the light of the Lord's countenance, is there life
and refreshment. The joyful sound of the gospel, known and be-
lieved, brings a strengthening light with it. " They that wait upon
the Lord, shall renew their strength, they shall mount up with
wings as eagles, they shall run and not be weary, and they shall
walk and not faint." Many a time hath the child of God, by this
46 PRIVILKGK OF KNOWING
means, out of weakness been made strong ; and upon the tasting of
the sweetness of the word of promise, been made to say as Jonathan,
in another case, " See, I pray you, how mine eyes have been en-
lightened, because I tasted a little of this honey."
Lastly, They shall be cheered and comforted in their way. Solo-
mon tells us, " Truly the light is sweet, and a pleasant thing it is
for the eyes to behold the sun." But no such sweetness, no such
comfort in any light, as in the light of the Lord's countenance lifted
tipon a soul. David witnesseth it from his experience. " There be
many that say, who will shew us any good ? Lord, lift thou up tlie
light of thy countenance upon us. Thou hast put gladness in my
heart, more than in the time that their corn and their wine in-
creased. None can keep the way heavenward, but they will meet
with many things from within and from without, tending to their
discouragement. But God has secured their comfort in the way of
believing, and the faith of the gospel will carry them comfortably
through under the heaviest burdens, Heb. xi.
Use I. Of information. Hence we may learn,
1. Whence it is that many communicants are nothing bettered by
gospel ordinances, but even go away as they come, a prey to their
lusts and an evil world. They sit down to the feast, but they rise
not up to the journey. They eat, but they are not refreshed, nor
strengthened to their proper work after a communion. Why ?
Alas ! they never get into the saving knowledge of the joyful sound.
They are ever learning, but they never come to the knowledge of
the truth. They hear it, but they do not believe it. They believe
it not with application to themselves. Hence it hath no quickening,
nor sanctifying influence on them. They go away morally serious,
to ply their duty, and to reform their life. But not having the
faith of the promises of the gospel, the only channel of spiritual life
and strength, they are like a soldier going to the battle without his
weapons, who presently gives back. Take heed then, brethren,
" lest there be in any of you an evil heart of unbelief, in departing
from the living God."
2. Whence it is that many of the saints are so weak, and com-
fortless in their way heavenward, walking so much in the dark. It
is all owing to the small measure of their faith of the joyful sound.
Whatever be the hard pieces of work put into the hand of any of the
Lord's people, whatever be their temptations, trials, and afflictions,
there is as much in the joyful sound, as if it were plentifully brought
into the soul by a lively faith, would make them go through all
these, like a giant refreshed with wine. And the Lord said, " If ye
had faith as a grain of mustard seed, ye might say unto this syca-
THE JOYFUL SOUND. 49
mine tree, be thou plucked up by the root, and be thou planted in
the sea, and it should obey you."
3. That the faith of the gospel is the sovereign remedy in all
darkness and distresses, in which a person can be. Believing is a
duty that can never be out of season. This is the way to bring one
out of darkness into the light. " Who is among you that feareth
the Lord, that obeyeth the voice of his servant, that walketh in
darkness, and hath no light ? Let him trust in the name of the
Lord, and stay upon his God. The promises of the gospel are
full of suitable help for all diseases and distempers ; and faith is the
mouth of the soul, whereby applying the promise to one's self, the
nourishment contained in it is brought into the soul. " The Lord
is my strength and my shield, my heart trusted in him, and I am
helped : therefore my heart greatly rejoiceth, and with my song
will I praise him." If then thou art in desertion, temptation, or
aflfiiction, go to the promise and embrace it by faith.
4. Hence learn whether you have a right to the seal of the gospel
covenant or not. All Christ's sheep have this ear mark. They
know the joyful sound. " My sheep," says he, " hear my voice,
and I know them, and they follow me." They have discerned it as
the voice of the living God. The gospel is the savour of life unto
them. They have been let into the kernel of it, while others break
their teeth upon the shell. " For our gospel," says Paul, " came
not unto you in word only, but also in power, and in the Holy Ghost.
and in much assurance." It has not been always to them a dry
channel, a dead letter, but the ministration of the spirit of faith and
holiness to them. " Therefore," says the apostle Peter, " As new
born babes, desire the sincere milk of the word, that ye may grow
thereby : If so be ye have tasted that the Lord is gracious." The
Lord has drawn aside the vail, and they have seen the hidden beauty
of it ; opened the cabinet, and discovered the treasure there.
Again, they savour it as the suitable nourishment for their souls.
'* They know it is not a vain thing for them, because it is their life."
As living creatures have their proper nourishment, so one delights in
what another cares not for. The new creature is nourished by the
gospel, and it is natural, for the saints had their life by it. " They have
been born again of incorruptible seed, by the word of God which
liveth and abideth for ever." So they have a peculiar savour of it
while others regard it no more than the dogs do hay.
Once more all their hopes are in it. " It is all their salvation and
all their desire. They have been beaten off from hopes in the law,
in their own works, doings, sufferings and services : and have be-
taken themselves to the word of God's grace, as the only anchor of
50 VRIVILEGE OF KNOWING
their souls. And all their doings and sufferings, are to them in that
point, as if they had done just nothing. " Blessed are the poor in
spirit, for theirs is the kingdom of heaven."
y' Question. — The stony ground hearers received the word with joy.
How then shall we distinguish betwixt that, and the true knowledge
of the joyful sound, the genuine savour of the gospel of God's
grace ?
1. The true convert receives the joyful sound of the gospel, as
the most joyful sound for him, overcoming and overpowering all
others, and therefore rests his heart there. " Thy testimonies have
I taken as an heritage for ever ; for they are the rejoicing of my
heart." It contains the one thing that is to him the maiu thing,
and instead of all other things. The hypocrite may receive it as a
joyful sound, but yet there is still some sound more joyful to him.
The bleating of sheep, and lowing of oxen, is a more joyful sound
to some ; the sound of created comforts, is more taking with the
most part, than all the comforts of the gospel. Christ may be
sweet to a hypocrite, but the mischief is, still some hue lust or other
is sweeter. So like Orpah, they leave him, not without some affec-
tion to him.
2. The convert gets his savour of the gospel, by finding the
extreme bitterness of sin. Like those who heard Peter and the rest
of the apostles, " they have been pricked in their heart, and made
to say, men and brethren, what shall we do? Others come more
easily by theirs. Like the stony ground hearers, they at once receive
it with joy. Many savour the sweetness of the gospel, to whom sin
either never was made bitter ; or if it was, yet never the bitterest of
all things ; so their saviour of the gospel is but superficial. But
God makes his own feel sin more and more bitter, till it become of
all bitters the most bitter, even more bitter than death. And then
they know to purpose, the sweetness of the joyful sound.
Lastly, The convert savours the whole of the joyful sound. There
Is always some one note or other in it, that an unsound heart savours
not. They have not respect to all God's commandments. They
that know the joyful sound, savour it for sanctification, as well as
for justification ; for the cross as well as the crown. But many are
like Herod, who heard it gladly, till his beloved lust was touched.
Use 2. Of exhortation. Believers, you that know the joyful
sound, bless God for what your ears do hear, and for what your eyes
do see. Seek for more of this blessedness. As ever ye would walk
on your way heavenward, safely and comfortably, labour more and
more to know the joyful sound; and to know it so as to believe it;
and to believe it, so as to apply it to your own souls, according to
your several exigencies. Consider,
THE JOYFUL SOUND. 51
1. It is too precious and dear bought a sound, to be neglected by
poor sinners. It had never been heard in the world, had not the son
of God in our nature purchased it by his sufferings and death. There
was a dreadful sonnd of a deluge of wrath falling on hira, which
made him to groan out his soul on the cross. And had not that
been, this had never been. Wo to them to whom it will be a fruit-
less sound.
2. It is a sound which has the matter of all joy in it, to be drawn
forth in the way of believing. Now the God of hope fill you with
all joy and peace in believing, that ye may abound iu hope, through
the power of the holy Ghost." It comprehends the whole covenant,
with all the benefits thereof, which are suited to all the necessities
of a soul, for time and eternity. The gospel is the offer and ex-
hibiting of all to you, the setting before you the whole covenant of
promises, and declaring you welcome to intermeddle, take possession
of, and use them for your own behoof. They will perish miserably,
who perish under such a full covenant table, because they will not
put out their hand to take it.
3. It is a sound that will not sound always in your ears. If
death come on before ye know it, ye can never know it more.
"Behold, now is the accepted time ; behold, now is the day of sal-
vation." In hell it is not to be heard, therefore the light of the
Lord's countenance can never rise there ; but they are wrapt up
there, in the blackness of darkness for ever. The Sinai trumpet
will sound for ever most dreadfully through all the corners of that
dark vault ; but not the least whisper of Zion's trumpet.
Lasthi, It is both your duty and interest to know it. There is
no saving knowledge of God but by it, for by the gospel only we
know him in the face of Jesus. The faith of it is the way of sancti-
fication, " we are sanctified by faith which is in Christ Jesns." And
it is the way of solid comfort, "we are filled with joy and peace in
believing." And the more a person has of the faith of the gospel,
he will be the more holy, and the more joyful in the Lord.
"Wherefore study the gospel of Christ, and cry for the Spirit to
cause you know it. Christ is a veiled Saviour, and the gospel is a
veiled gospel to many. It is hid to them that are lost. If you do
not believe it, it will be worse for you than if you had never heard
it. Cry then for the Spirit, and for God to reveal Christ in your
hearts, the hope and the earnest of glory. Amen.
62 , THE lord's helping
Ettrick, 3Iai/ 4. 1707.
[First Sabbatb after my Admission.]}
THE LORD'S HELPING HIS PEOPLE.
SERMON VI.
1 Samuel vii. 12.
Then Samuel took a stone, and set it between Mlzpeh and Shen, and
called the name of it Ebenezer, saving, Hitherto hath the Lord helped
us.
If we look back to the former chapter, we find Israel brought
to a very low state. By the sword of the Philistines, chap,
iv. 10, thirty thousand footmen were slain ; and by the sword
of the Lord, chap, vi 19, " Fifty thousand and threescore and
ten men were smitten." After this the ark was brought to Kirjath-
jearim, a city of the Levites in the tribe of Judah. There it
remained till David brought it up, 2 Samuel, vi. Psal. cxxxii.
Only it was twenty years there, ere the children of Israel lamented
after the Lord, chap. vii. 2. Now Israel was in a great strait;
the Philistines were strong and could not be resisted ; God angry
and would not be entreated; they lamented after him but found him
not. In this sad case Samuel adviseth them to deep humiliation
and a complete reformation, vers. 3 — 5. They fall in with his advice
in some measure, vers. 4 — 6. They gather for humiliation and
fasting in Mizpeh, a city on the borders of Benjamin and Judah,
lying in the heart of the country, and so proper for such a meeting.
The Philistines are alarmed at this, looking upon it as a rendezvous
of rebellion, and so bring an army against Israel. It is well they
were found at their duty, which was a good pledge of the Lord's
help. While Samuel is sacrificing and praying, the Philistines
draw near to battle, and God himself takes the cause in hand,
thunders against the enemy, so that Israel had nothing more to do
but to pursue, ver. 10, 11.
The text gives us an account of the setting up of a monument of
this great victory and glorious deliverance. The monument itself
is a stone set up. A stone is a most durable substance, and very
proper to perpetuate the memory of this glorious victory. The
person who set it up was Samuel, that is, it was set up by his order
and direction. He was their Prophet and their Judge. By his
HIS PKOPLE. 53
means especially was tLe victory procured ; and he is careful to set
up this monument of thankfulness. The place where it was set up
was between Mizpeh and Shen, a rock over against Mizpeh. It is
set up there where they got the deliverance and near to the place
where they prayed for it. We have also the name which was put
upon the monument, Ebenezer. We read of it before, chap. iv. 1.
Tlie place is called in the history, Ebenezer, by way of anticipation.
In that very place they got a sore disaster before, but now a signal
deliverance. Ebenezer, that is, the stone of help, including a re-
spect to God, and bearing not only a remerabrauce of the victory,
but that it was obtained not by them but by the Lord.
We have the reason of the name. Hitherto hath the Lord helped
us. It is a grateful ackowledgmeut of the Lord's help for the
time past, to raise their confidence in him for the time to come. He
hath helped us, and shewn himself on our side; not only helped us
to bear our burdens, but he hath taken them off our shoulders and
wrought for us.
Doctrine — It is the duty of the Lord's people to keep the me-
morial of the experience which they have of the Lord's helping them.
I shall discuss this point under two general heads.
I. I shall speak of the Lord's helping his people.
II. I will speak to the keeping up of the memorial of the experi-
ences which they had of his helping them. I am then, •
I. To speak of the Lord's helping his people. Here I shall
answer two questions. 1. How doth the Lord help his people;
and, 2. Why doth he help his people ?
First, How doth the Lord help his people ? Here I reply,
1. Sometimes the Lord helps his people, by working all for them,
they themselves contributing nothing to their deliverance. Moses
said unto the people, " Fear ye not, stand still, and see the salva-
tion of the Lord, which he will shew you to-day; for the Egyptians
whom ye have seen to-day, ye shall see thera again no more for
ever. The Lord shall fight for you, and ye shall hold your peace."
Many times the children of God may be brought to that, that they
can do nothing for themselves, but commit their cause to God, and
depend upon him, but even then their case is not despair. " Com-
mit thy way unto the Lord ; trust also in him ; and he shall bring
it to pass," Psal. cxlii. 4 — 7. Thy Lord can do all things, said
Luther to a person solicitous about a future event.
2. Sometimes the Lord assists his people in working. They en-
deavour their own deliverance in God's way, and he fits them to act,
and blesseth their exertions crowning them with success. Like
54 THE lord's uelpino
Paul, " they labour, yet not they, but the grace of God who is with
them." In this God's help is to be acknowledged, for all depends
on him. " For except the Lord build the house, they labour in vain
that build it." We must be at our work, and look to God for his
assistance. Pray and labour.
3. Sometimes God helps his people by appointing means. Thus
in the case of Hezekiah, Isaiah said, " Let them take a lump of figs,
and lay it for a plaster upon the boil, and he shall recover." When
God intends to help his people and to m.ake use of means and in-
struments for it, he can easily bring them about and raise them up.
Sometimes no way appears for their help, but the Lord brings them
about unexpectedly, so that " when the Lord turned again the capti-
vity of Zion, we were like them that dream." If he intends to have
his people brought out of Babylon, he raiseth up Cyrus for that pur-
pose. If Elijah must be fed in his hiding place, the ravens shall bo
employed rather than he suffer want. And often their help comes
by such unexpected means that they must say as Jacob did of his
son's venison. "How is it that thou hast found it so quickly, my
son? And he said, because the Lord thy God brought it unto me."
4. Sometimes without means. " Not by might, nor by power, but
by my spirit, saith the Lord of Hosts. God is not bound to means,
as he can work without them, A word from the Lord will bring
about his people's help. Pie can speak peace to them, and so create
it. And often when he hath tried his people's patience, by frustrat-
ing of means, he will bring about their help without them.
5. Sometimes by contrary means, as our Lord cured the blind
man by laying clay upon his eyes. God does not only bring light
after, but out of darkness. The troubling of the waters of Bethesda
made them healing waters ; and the whale that swallowed up Jonah
was the ship in which he came ashore. Christ's going away filled
the disciples' hearts with sorrow. " Nevertheless," said he, " I tell
you the truth, it is expedient for you that I go away ; for if I go
not away, the comforter will not come unto you ; but if I depart, I
will send him unto you." The promise guides the ship of provi-
dence, and will make a cross wind drive them to the harbour.
" Out of the eater came forth meat, and out of the strong came forth
sweetness. For all things shall work together for good to them
that love God, and are the called according to his purpose."
Secondly, Let us inquire why the Lord helpeth his people.
1. Because they are in covenant with him. There is a league
offensive and defensive betwixt Christ and his people. They have
common friends, and common enemies. Hence all the attributes of
God are engaged for them, and their help. The promise is made ;
HIS PEOPLE. 55
He shall call upon me, and I will answer him; I will be with him
in trouble, I will deliver him and honour him. Thus the power of
God is made the ground of Abraham's comfort by virtue of the
covenant, Gen. xvii. 1, 2.
2. Because of their special relation to him. Christ is the be-
liever's head. Hence if the foot be hurt, the head in heaven cries
out, Acts ix. 4. He who is their maker, is their husband, their fa-
ther, and elder brother ; in a word they are one with him, one
spirit. This is the ground of sympathy betwixt Christ and his
people, and secures their help. " For he that touclieth them touch-
eth the apple of his eye."
3. Because they look to him and trust in him for their help. The
91st psalm has in it a great many blessed promises, but see to whom
they belong. " The Lord is a buckler to all those that trust in
him." The Lord gives this for the reason why he would help and
deliver Ebedmelech the Ethiopian; "because thou hast put thy
trust in me, saith the Lord."
It lies upon the honour of God to help those who trust in him.
Trust on an ingenuous man will engage him to answer the trust put
in him ; and God will see to those that trust in him, that they shall
not be ashamed.
4. Because the Lord brings his people into straits for this very
end, that he may have the glory of helping them ; and they may get
the greater experience of his kindness. A good friend is best known
in adversity : and the Lord will let his people's case grow darker
till it be near past hope, and then he will arise. " For the Lord
shall judge his people, and repent himself for his servants, when he
seeth that their power is gone, and there is none shut up, or left."
For the lower tliey are, the greater is the glory of God in deliver-
ing them. " For great is thy mercy toward me, saith David, and
thou hast delivered ray soul from the lowest hell." And none have
such rich experience of the Lord's goodness as they that are most
in straits, Hos. ii. 14. We now proceed,
III. To speak of the keeping up of the memorial of the experi-
ences which they have had of the Lord's helping them. Here tliree
things demand our attention. First, What it is to keep up this me-
morial. Secondly, What of these experiences of the Lord's helping
should be recorded and kept in memory. And, Thirdly, why should
we keep up such a memorial.
First, What it is to keep up the memorial of the Lord's helping
us.
1. It implies an observing of the dispensations we meet with, for
our help in the course of our life. If the thing itself be not ob-
66 THE lord's iiklpixo
served, we cannot keep up the memorial of it. " Who is wise and
will observe these things, even they shall understand the loving
kindness of the Lord." Many times the Lord helps, when we are
sleeping and do not observe it. And this makes us like the unjust
steward in recounting our mercies, setting down fifty for a hundred.
2. A discerning of the Lord's hand in the help we receive.
Alas ! men are ready to sacrifice to their own net, and burn incense
to their drag : it requires wisdom to see the hand of the Lord in
tlie good things we meet with. " For she did not know, saith the
Lord, that I gave her corn, and wine, and oil, and multiplied her
silver and gold, which they prepared for Baal."
3. Laying up these experiences and recording them, if not in a
book yet in a faithful memory. "And all they that heard them,
(the things said of John Baptist at his birth) laid them up in their
hearts, saying, what manner of child shall this be ! And the hand
of the Lord was with liim." Many instead of laying such things
up, lay them down in the grave of forgetfulness, and instead of
setting up a stone, lay a stone upon them, burying them out of
sight. They forget that God remembered them in their low estate.
" My people," says God, " have forgotten me, days without number."
But if these experiences were carefully laid up, the former part of
our life would help the latter, and the longer we live the richer we
would grow. As in wars former success encourages to future exer-
tions, so is it with the Christian warfare. " Thy servant," said
David, '* slew both the lion and the bear ; and this uncircumcised
Philistine shall be as one of them, seeing he hath defied the armies
of the living God." Let us,
Secondly, Inquire what of these experiences of the Lord's helping
should be recorded and kept in memory.
1. We should record the timing or seasonableness of them.
There is often a weight lies on this very circumstance ; that
the help came at such a time and not another is worthy to be
remembered. Many instances of this kind occur in scripture, Gen.
XXV. 45 ; Judges vii. 13. The church remembers the time of her deli-
verance, Ps. cxxvi. L The Lord's help comes always seasonably,
though not at our time, yet at his time which is the best. This will let
us see the frame of spirit in which the help did overtake us, some-
times when we were looking for it, sometimes when we were not.
2. The efi"ects of them on our spirits. How we are affected with
them when they come. " Then," says the church, " was our mouth
filled with laughter and our tongue with singing." Many times the
Lord helps his people in such a manner that the experience of his
goodness fills them with shame, looks their doubts and fears out of
HIS PEOPLE 67
coantenance, proves their unbelief to be a false prophet, and makes
them resolve never to distrust God again and fills them with thank-
fulness. Isaiah xxxviii. 10, 12 ; Psal. Ixxiii. 22, 2'^•, and cxvi. 11,
12, how useful would this be afterwards to the Christian.
3. Their harmony and agreement with the promise. If help come
not by virtue of a promise, little use can be made of it this way, and
for want of recording this, many of the Lord's people do often
question their experiences. Experiences are the bread which the
saints have to feed upon in their mournful hours ; but the promise
is the staff and stay of this bread without which there will be no
nourishment in it. Now as face answereth to face in a glass, so
God's works answer his words. As we have heard, so have we seen
in the city of the Lord of Hosts. Thus David records his experi-
ence, saying, " Thou hast dealt well with thy servant, Lord,
according to thy word. The promises in the Bible are all written
over in the experiences of the saints. " There failed not ought,
said Joshua, of any good thing which the Lord had spoken unto the
house of Israel ; all came to pass."
4. Their agreement with their prayers. Gen. xxiv. 45. What
are the Christian's experiences but returns of prayers. Such was
that in the text. This seems to be the ground of that conclusion;
" By this I know that thou favourest me, because mine enemy doth
not triumph over me." It is of great importance to notice this, for
a mercy that is an answer of prayer is a double mercy ; and mercies
are certainly obtained by prayer, are enjoyed with thankfulness, as
in the text. Only there is need of wisdom here, for sometimes God
answers prayer not with the blessing itself that was desired but
with as good : as instead of removing Paul's thorn in the flesh, he
said to him, " my grace is sufficient for thee :" and sometimes ex-
periences of the Lord's helping us with our expression in prayer,
though not with the pressure of our own spirits, Rom. viii. 26, 27.
Lastly, Even the very place of our experiences should be re-
corded. The stone was set up where the victory was obtained.
There are some golden spots on earth, where the Lord has enter-
tained his people, whereof the very remembrance hath been refresh-
ful to them afterwards. " I will remember thee," says David,
" from the land of Jordan and of the Ilermonites, from the hill
Mizar;" Gen. xxviii. 11 — 19. And the Lord loves to have his
people remember these blessed places. Gen. xxxi. 13; and xxxv. 1.
Let us now,
Thirdly, Inquire why we should keep up the memorial of these
things.
1. We owe this to God : In point, of obedience, when we meet
68 THE Lonn's helpixg
with experiences of his goodness he calls us to set up our Ebenezcr.
" We are to remember his marvellous works that he hath done,
his wonders, aud the judgments of his month." It is very grieving
to the Spirit of God to let these things slip ; aud God complains of
his people for it, Jer. ii. 81, 32. We owe it to him in point of
gratitude; acknowledgment, and the remembrance of the benefit, is
the tribute we owe to God for his goodness. They called the stone
Ebenezer; thereby to make acknowledgment that it was not they
that got the victory, but God for them. monstrous ingratitude
to forget experiences.
We owe it to him also, in point of compliance with his design in
giving experience of his help to his people. God intends his people
more comfort by a mercy, than the mercy itself singly considered.
Ho intends it as a ground to hope for more. He gives the valley of
Achor for a door of hope. But how can they comply with this
design unless they remember them. " Thou brakest, says Asaph,
the head of the leviathan in pieces, and gavest him to be meat to
the people inhabiting the wilderness." The heads of the leviathan
are the princes of Pharaoh. God in that help which he gave to his
people at the Red Sea, would have them not ouly feast themselves
on it for the present, but carefully lay it up in their memories, that
their faith might not want support in the wilderness.
2. We owe this to ourselves in point of interest. If we would
consult our own advantage, we would not let them slip. For for-
former experiences of the Lord's help are very supporting to the
soul in a dark night. Sometimes a Christian's spiritual rest is
broken, then it is useful to read the records of his experiences.
Sometimes a little writing is found in a man's study that saves his
estate and keeps him out of prison. In such times " we should re-
member the years of the right hand of the most high." This may
revive our hopes.
These experiences are pledges of further mercies. Some pro-
mises have their day of payment here, others after this life. The
performing of the former, is an earnest given to faith to look for
the other. " Thou shalt guide me with thy counsel, and afterwards-
receive me to glory." Every mercy a child of God receives, may
be called Joseph, for the Lord shall add another to it. It is not so
with others, and the two reasons shall be found in these words : "
continue thy loving-kindness to them that know thee, and thy
righteousness to the upright in heart." The mercies bestowed on
the Lord's people flow from solid love, and love knows not an
enemy. The son abides in the house, the servant goes away at the
term. The saint's mercies are made over to him by promise. It is
HIS PEOPLE. 59
remarkable, 2 Sam. v. 12, that David gathers his establishment in
the kingdom, by his prospering to that time. Saul too prospered at
first, but was not established ; the reason was, David's establishment
was a special promise. The word of promise gives not only bread
to the eater, but seed to the sower. These experiences then, are
good arguments iu prayer. "We find the saints often pleading with
God upon former experience. " Thy vows are upon me, God : I
will render praises unto thee. For thou hast delivered my soul
from death." It is not the way to plead with men, but it is a
notable way to plead with God, for he is unchangeable, '' whom he
loves, he loves to the end."
3. We owe this to others. It is a duty to communicate our
experiences of the Lord's goodness to our fellow Christians. " Como
and hear, all ye that fear God, and I will declare what he hath
done for my sofll." But how can we do this, unless we record them,
and keep up the memory of them. It must be very encouraging to
distressed Christians, to hear that others have been plunged in the
same or similar depths, and yet have been delivered. " For this
shall every one that is godly pray unto thee, in a time when thou
raayest be found : surely in the floods of great waters, they shall
not come nigh unto him."
Use 1. To Christians, whose work it is to look to the Lord for
his help, being sensible of their own weakness. "We say to you,
1. Record your experiences, keep up the memory of them. It is
a soul enriching trade to gather experiences. It makes a strong
Christian. It makes one ready to suff'er for Christ, and to venture
for him.
2. Improve your experiences for strengthening your faith and
hope for time to come, in the promises of God. And to help you to
this, take these notes. The same God that helped thee formerly
still lives: His arm and power are as strong as ever. Doubting of
the Lord's willingness to help, is a sad leak, bat the ship will never
sink, till faith let go its hold of the power of God.
Though awful distempers break out in the people of God in time
of affliction, yet he will still perform his word to them. He will
save his people notwithstanding, Psal. cxvi. 11, 12. If it were not
so, we could not have been out of hell till this time. The Psalmist
makes this a ground of hope to others. Psal. xxxi. 22 — 24. If thou
be a Christian, God hath delivered thee from greater straits than
any in which thou now art. " He hath delivered your soul from
death." Objection, But though God deliver in one, yet he lets a
man fall iu another strait. Answer, Even affliction itself, a valley
of Achor, may be a door of hope, a door by which a great mercy
YoL. IV. E
60 MOURNING THE ABSENCE
may enter ; so was Joseph's prison, and Daniel's den. A debt may
be paid either with money, or something equal in value. If God do
not take away the trouble, but give strength to bear it ; if he remove
not sickness, but remove the sick saint to heaven, he is no loser.
Use 2. A word to all. Go to God for your help in all cases.
Let God be your helper. Consider,
1. You have many and strong enemies. You are not able to
grapple with Satan, the world, and the flesh. These will ruin thee,
if God help thee not.
2. He is a present help. He is not far off. He is within hearing
of your cry. Men may perish when help is far away.
3. He is willing.
4. He is able to help thee in all cases, and at all times. "When
friends can do nothing but close the eyes, and prepare the funeral
rites, Christ can take thy soul to his Father's glory," and present it
there with exceeding joy. Amen.
Swinton, July 28, 1706, Sermon after the Action.
MOURNING THE ABSENCE OF CHRIST.
SERMON YII.
Lamentations iii. 49, 50.
Mine eye tnckleth down, and ceaseth not, ivithout any intermission^ till
the Lord look down and behold from heaveu.
Wonder not, that upon this occasion, we have read a mournful text
to you ; for I suppose if every one of us were taking liberty to ex-
press the affections and present frame of our hearts, it would be as
Ezra iii. 12, 13, " when some wept with a loud voice, and many
shouted aloud for joy : so that the people could not discern the noise
of the shout of joy, from the noise of the weeping of the people."
So among us, some would weep, and some rejoice ; and in the mean-
time, others would stand as unconcerned spectators, who have not
found Christ, and therefore cannot rejoice ; and do not feel the want
of him, and therefoi-e cannot lament after him. Yea, perhaps, some
would be found, who with one eye would look joyfully, because they
have got so much ; and with the other weep, because they have not
got more. But alas ! it is the misery of many that they are too soon
OF CHRIST. 61
pleased. They may begin in the course of mourning with the church
here, but cannot hold up with her, but stand still, long before " the
Lord look down and behold from heaven," and so lose the things
which they have wrought. In tlie text we have,
1. The church's present exercise, and that is mourning. The
ground of her mourning was guilt and heavy affliction, chap. v. 16,
Her grief was great, "mine eye trickleth dowu." Her sorrow
was such as if her eye had been turned into a fountain of tears,
and her head into waters. It was lasting, it ceased not: It was
not for a iit and away again, and so ended ; but it was without
intermission, a continual sorrow.
2. The term of the continuance of this exercise. " Till the Lord
look down, and behold from heaven." She would take no comfort
till the Lord should give it to her. She was seeking the Lord sor-
rowing, and her eyes cannot dry till she And him. It was the
light of his couutenance only, that could restore her joy. She was
resolved her cry should be continually going to the throne, till ho
that sits upon it, should look in mercy on her, and deliver her.
Doctrine. — As it is the duty, so it is the disposition of the godly,
exercised under the hidings of the Lord's face, not to give over,
uor to sit down contented, till such time as the Lord be pleased
to give them a favourable look. We see it thus with Jacob. He
said to God, " I will not let thee go, except thou bless me." Gen.
xxii. 26 ; Hosea xii. 4. And the woman of Canaan. Matt. xv.
22—28. I shall here.
I. Shew what this imports.
II. Give reasons why they are thus disposed. I am then,
I. To shew what is imported in this. It imports,
1. That a child of God may be uuder the hidings of God's face.
When it is said. " till the Lord look," this imports that the Lord
refused to look on them for the time. " Thou didst hide thy face,"
says David, " and I was troubled." God will have a difference be-
twixt the upper and lower houses. When the saints are above, all
the shadows flee away, but now clouds may intercept the light of
his countenance. This implies that a controversy is apprehended
betwixt Christ and the sonl. The soul conceives the Loid is angry,
for the turning way of the face is the way how we signify our
displeasure. When the Lord turns his back, conscience turns its
face to the soul, and tells that the Lord is displeased. And 0!
how bitter must God's anger be to that soul that knows him. Is
his favour sweet as life, then his anger must be bitter as deatli.
It implies also au apprehension of the Lord's laying aside any
special concern about them. I do not say but it is a mistaken ap-
c 2
62 MOUKNING THE ABSENCE
prehension, but sure such a thing is here implied ; for the wife will
be ready to think that her husband has forgot her, when he locks up
himself in his chamber, and does not give her a look through door or
window. This was David's exercise when he said, " How long
wilt thou forget me, Lord ? for ever ? how long wilt thou hide
thy face from me?" This was Zion's conclusion, though she was
mistaken, Isa. xlix. 14, 15. The children of God maybe under that
apprehension, that their high priest hath let them out of his mind,
though he remembers them still, and doth them many good offices,
which they know not, till afterwards. But it is so long between
visits, that they think he hath forgotten them.
2. It imports that the hidings of the Lord's face, may continue
long with a child of God. The tears for his absence, may trickle
down long, ere he come and wipe them away. " I am afflicted,"
says Heman, "and ready to die from my youth up." Sovereignty
hath the disposal of the time, and sometimes may prolong it, so as
it may appear a kind of eternity. Hence such complaints as, " the
harvest is past, the summer is ended, and we are not saved." God
will have his people's faith and patience tried, and therefore makes
their clouds return after the rain.
3. A holy dissatisfaction with all things, while Christ hides his
face. The soul is difficult to please when the Lord is gone. No-
thing will stop the fountain of tears here, till the Lord look down
from heaven. The word will not please them, and ordinances will
not please them, without him, Psal. vi. 6, 7, and xxvii. 4. An
angel's presence could not satisfy Moses, Exod. xxxiii. 15; nor dry
Mary's cheeks, while her Lord was taken away. Their life is
bound up in his favourable looks, and as Rachel weeping for her
children, refuses to be comforted, because they are not, so they can-
not be comforted till he return :
4. A wearisome longing after the Lord, Job vii. 2, 3 ; and xxiii.
3, 4. The soul is looking for his appearance, as the traveller in the
night longs for the day-breaking. Most of the causes of weariness
concur here, as solitude. The wife lives but a solitary life, when
the husband is from home, though the house be thronged with ser-
vants ; so does the child of God, while the Lord hides his face.
Darkness also causeth weariness. It is a pleasant thing to behold
the sun ; but now the Sun of Righteousness hides his face, and it is
a dark hour with the soul, Job xxix. 2, 3. Here also there is some
toil. A time of desertion, is a toilsome time to the people of God.
" I am weary with my groaning," says David. Duties are hard
work, when Christ withdraws. Labour in vain much more causeth
weariness. Hope deferred makes the heart sick. Sometimes they
OF ClIUIST. 63
no sooner call but God hears, then they need not weary. but to
be standing alone, in the dark hour of the night, trying to break.
up heaven's gates, to get corruptions mortified, and temptations
overcome, and all without felt success, how wearisome must that be ?
A man's not seeing the end of his work, makes weary work. It
refresheth the labourer, to think that when the sun goes down, he
will go to his rest ; but the people of God, in this case, see not their
signs, nor know the time how long. They know not what hour of
the night it is, and how long it will be till day-break. Finally,
continued disappointments from every quarter, from which the soul
expects ease, makes wearines in full measure. Job. xxiii. 8, 9 ; Jer.
viii. 15.
5. Some hope that the Lord will yet look down, and behold from
heaven, Psal. xliii. 5. Should they lose all hope, they lose all. It
is true their hope may be very low : yet likely they will be able to
say, who knows but he may return and leave a blessing behind.
Sometimes they may drav/ hasty and heavy conclusions against
themselves, but hope will yet set up its head, and make them say
with Jonah, " yet I will look again towards God's holy temple ;'*
though it may be sometimes sunk, but all is not lost that is iu
hazard, Lam. iii. 18 — 21. Hope feeds those weary labourers,
and God never allows his people to sink so low, but everlasting
arms are still beneath them, to keep them from falling to the
bottom.
Lastly, A resolute persisting in duty till the Lord return : The
soul resolves never to give over, and so holds on, till the Lord look
down and behold from heaven. Sense may often bring bad news,
and tell them they have already got the last look of him, but the
soul is resolute, and will not give over. If it must die, it resolves
to die in the bed of honour, even at the Lord's footstool, and to d g
its grave at his door. We now proceed,
II. To give some reasons why they are thus disposed. I shall
oflfer only these few.
1. Felt need of Christ engageth them to this course. You know
what determined the lepers that sat at the gate of Samaria. Many
see a want of Christ, that feel not their need of him ; hence a few
cold wishes, and if that will do, well and good ; but if not, they
must even live without him. But the gracious soul cannot live
without him. They say with Peter, " Lord, to whom shall we go ?
Thou hast the words of eternal life. Now, necessity hath no law,
and hunger will dig through stone walls. And if it cannot dig
through them, it will leap over them. The soul still cries, Lord
help me.
64 JIOUHNING THE AHSKNCK
2. Superlative iove to liini, engagetli tliem to this, Song viii. 6, 7-
Love can endure any thing but absence, or the loss of the beloved
party. Christ hath appeared in his beauty to the gracious soul, and
hath captivated his heart, and it is so fixed with the sight of his
transcendent excellency and fulness, that he cannot take it back
again. The eyes of the soul are opened, and can see no happiness
in any other. But in the meantime, the soul cannot cease to desire
to be happy, and therefore can never rest, till the Lord look down,
and behold from heaven.
Use \. Hence we may see why so many professors fall short of
Christ. They are utter strangers to this disposition of the godly.
There are many who have not so much sense as to complain
of the Lord's distance from them, because their consciences were
never so much touched with any notable common work of the Spirit
of God on them. There are others, whose character may be that,
" ever learning, and never coming to the knowledge of the truth,"
they have some movings upon their souls, and they complain ; but
their complaints are dead, heavy, and inactive. They may at a
communion or so, have something like mourning after the Lord, but
all their exercise is like a slight shower, that wets only the surface
of the earth, which a little wind presently dries up, ere it can do
any good. The concern of their souls for Christ does not last till,
but is gone, ere the Lord look down, and behold from heaven.
Reasons of this are,
1. They have not the living spirit of Christ in them, and so they
cannot follow the Lord fully. Numb. xiv. 24 ; John iv. 14. It is
but awakening, and not changing grace they have ; therefore it de-
cays by little and little, as the light after sunset, till it grow to per-
fect darkness. Their reigning sloth being only covered, not sub-
dued, rises again, and overspreads the soul, as weeds do in the
spring. Take a branch and ingraft it, it will keep green a while ;
but if it do not take with the stock, and unite with it, it withers.
" If a man," says Jesus, " abide not in me, he is cast forth as a
branch, and is withered."
2. There are difficulties in the way to heaven, which their hearts
cannot digest. Few see heaven ; and why ? ease is sweet, and the
gate is strait. They love gold, but they cannot exert themselves to
dig for it. " The desire of the slothful killeth him, for his hands
refuse to labour." They see heaven afar off, and would fain be
there. But there is a great gulph between them and it, that they
dare not venture to swim. Heaven will not drop down into their
mouths, hence finding the fruitlessness of their attempts, they
despair of mending their case, and then sit down to contrive ways
to smooth their consciences.
OF CHRIST. 65
3. The world and their lusts were never m.ide sapless to them,
but still have the chief room in their hearts. Hence, when Christ
will not answer, they have another door to go to. They are unlike
those who said to Jesus, " Lord, to whom shall we go ? thou hast
the words of eternal life." They find rest is sweet, so sit down,
and fall short of Christ. They are like a wife called to go forth
and meet her husband ; but her children, in whom she delights, cry
after her, and hold her still. And thus many part with Christ, as
Orpah with Naomi.
Use 2. You are in earnest for Christ, yet under the hidings of
his face, and all things else insipid to you without him, you see here
how you are to behave ; you must hold on seeking till the Lord look
down from heaven. Take up with no comfort in the world, till you
get it from himself, and from his blood ; and be resolute that you
will never give over till he look down from heaven, and be sure you
shall get a healing look from the Lord. " Shall not God avenge
his own elect, which cry day and night unto him, though he bear
long with them ?" Have you missed him, have you come short of
what Grod promiseth to his people ; of what is necessary to your
case ; of what you desired of him ? then go from this place, resolved
to hang about his hand, and to cry for it till you obtain it ; pro-
testing that nothing shall satify you, till the Lord look down and
behold from heaven ; and be sure you shall get your communion
yet, though the table be drawn, and no more bread and wine on it.
OBjECTio>r L I dare seek him no more, guilt so stares me in the
face, that prayer is a terror to me. Answer, This is a fit of indis-
position you are under, and sometimes Christians are carried away
with it. But if you belong to Clirist, you will even take up with
prayer again, seeing yourself the greater fool, that ever you laid it
aside, if it were ever so short a while. But hear what Christ
himself says to you. Song ii. 14.
Objection 2. But I am burdened with a hard heart, I cannot mourn
after the Lord ; could I seek him to purpose, I would have hope
that he would look down, and behold from heaven. I fear he has
nothing to do with me. I see I am all wrong, but I can do nothing
to help it. Answer I suppose you may find three hopeful things,
even in that case. 1. Self-dissatisfaction. There is a secret discon-
tent with yourselves in you. "SVeak grace is frowning on corrup-
tion, though it is not able to master it. 2. Self-condemnation. The
man is the vilest creature in his own eyes. He has nothing to com-
mend him to Christ, and he would wonder if he would cast him a
crumb ; saying, " it is of the Lord's mercies, that I am not consumed,
and because his compassions fail not. But to this man, sailh the
66 MOURNING TUE ABSENCE OF CHRIST.
Lord, will I look, even to him that is poor, and of a broken and a
contrite spirit, and trembletli at my word." 3. There is a spark of
kindness to Christ in the heart, though the soul has written the bill
of divorce, and put it in Christ's hand, yet the soul would not sign
it for thousands of worlds. Well then, if you cannot mourn, will
you sigh and groan after him. Rom. viii. 26, 27. If you cannot
sigh, will you give him an earnest look. " I am cast out of thy
sight," said Jonah, " yet I will look again toward thy holy temple."
Objection 3. The Lord has let me fall into such a gross sin as
has wounded my conscience, and I fear he has shaken me off, by let-
ting me fall into it. And whenever that comes in my mind, 1 can-
not think that the Lord will ever look more to me. Answer. Have
you fled to Christ for refuge. If you have, then your greatest sins
may hide God's face, but shall never part God and you. Psal.
Ixxxix. 30 — 34, " The blood of Jesus Christ cleauseth from all sin."
The Lord has designs of good, even in permitting his people to fall.
He raises profit to them out of it. Thus God left Hezekiah, in the
business of the Babylonian ambassadors, " to try him, that he might
know all that was in his heart." It also brings a revenue of glory
to himself, by his having mercy upon them. And for your continual
disquiet, look that you have not trusted more to your repentance
for your sin, than to the blood of Christ, which " alone can purge
the conscience from dead works to serve the living God."
Objection. 4. I have met with so many disappointments, that I
can scarcely think but I must give it over. Answer. You are not
the first that have met with them. Job xxiii. Song iii. Disappoint-
ments are needful for us in several respects. But if you should
meet with one on the back of another; till your dying hour, if Christ
come at last, you have no reason to repent your waiting on ; and
come he will, to them that will not want him. There are three
signs when your disappointments may be near an end. 1. When
your heart is duly humbled, and you are as a weaned child ; when
you leave off limiting God ; resolving to wait on God, but to pre-
scribe no time to him. " Lord thou hast heard the desire of the
humble ; thou wilt prepare their heart, thou wilt cause thine ear to
hear." 2. When you get your case touched, and laid open in the
public ordinances. " The watchmen that go about the city, found
me," says the spouse, " and after this she soon found her beloved."
3. When you are carried above means, to look over them all to
Christ himself; even passing on from the watchmen, till you find
him whom your soul loveth.
Lastly, My case grows worse and worse, heavier and heavier, and
always the longer the more hopeless. Answer. Wait on till the
THE SHORTNESS OF HUMAN LIFE. 67
Lord look down. There is hope in Israel, concerning this thing.
Men's extremity is God's opportunity, Isa. xli. 17, 18. " For the
Lord shall judge his people, and repent himself for his servants,
when he seeth their power is gone, and there is none shut up or left."
Christ usually times his visits, so that he may be the more welcome
when he comes. It is as with Hagar, who never saw the well, till
she gave over the child for death. The darkest hour is readily be-
fore day-break. Amen.
Ettrick, Jmmary 3, 1725.
THE SHORTNESS OF HUMAN LIFE.
SERMON YIII.
Job xvi. 22.
When a few years are come, then I shall go the way whence I shall not
return.
Time is in constant motion. Years are like rivers flowing fast
away, and still running a straight, but no hope of their running a
backward course. The year now gone will never return, and that
now come will run on, till it also run out. Meanwhile, our life here
is also running to an end.
Our text mentions an important removal, that is abiding all.
This is, " we shall go the way whence we shall not return." Death
is the going to that place, that state. A removing from time to
eternity, from the world of sense, to the world of spirits. There
will be a return of the body from the grave, but no return from
eternity.
"We have also the longest terra fixed for this removal. It may be
within a few months, weeks, days, hours, that we shall be called
away. But without all peradventure, the term of removing will be
to all of us within a few years. " When a few years are come," by
that time we will be gone.
Doctrine. The coming in of a few new years, will set us out of
this world, never to return to it. However vain men make new
years, new occasions of renewing their follies, superstitions, carnal
mirth, and jollities. They thus act as those in whom madness is
in their hearts while they live, and after that they go to the dead.
68 THE SIIOUTNESS OF
I see not how serious persons can fail to have this serious thought
on such an occasion. Hero I shall very shortly,
I. Shew in what respects, we can have but a few years to come.
II. Why is the coming, and not the going of these few years
mentioned.
III. When the few years have sent us off, there is no returning.
We are then,
I. To shew in what respects, we can have but a few years to
come.
1. In comparison of the many years to which man's life did
sometimes extend; namely, in the ages before the flood, Gen. v.
When man's life was of that great extent, an ill use was made of
it ; and Enoch, the best man of that period, had the shortest life,
namely, three hundred and sixty-five years. Now our years are
dwindled into so small a number, that the odd number even of
Enoch's years, is a long life with us, which few comparatively,
reach.
2. In comparison of the years of the world that are past, now
about five thousand, seven hundred and twenty-four. If we con-
sider what of the world's time was run before we knew it, how late
incomers we are, and how soon we must be gone, we must needs say,
we have but, at most, few years to come. Our life is but a short
visit made to the world of sense.
3. In comparison of the great work which we have to do, namely,
our salvation, and generation work. If we were to live hundreds
of years, we have as much work laid to our hands, as might fill it
all up ; and we would be convinced of that, if once we would rightly
consider, that we have both our own souls to attend to, and to be
useful for God in the world.
4. In comparison of eternity. If our life was lengthened out to
a hundred times the length of the ordinary period of it, it would be
no more in that case, than a drop of water to the ocean, or a grain
of sand to a mountain. How few then must our years be, which we
probably have to come. But let us inquire,
II. Why is the coming, and not the going of the few years men-
tioned.
1. Because, that by the time they are fully come in, they are gone
out ; so that the coming and the going of a year, are all one upon
the matter. It is not one or two, or a month, or eleven months of
days, that make a year; till the last day and hour of a year is come,
and then it is gone by that time. How quick is our time, then, in
its motion ; how soon do our years pass, which no sooner are come,
than they are gone again.
HUMAN LIFE. 69
2. Because that year will at length begin to come in, which wo
will never see the going out of. Every year is that to some, and to
which of us, this year may be it, who knows. But in the ordinary
course of providence, it cannot fail to be so, to some or other of us,
in the place. The term of the year should certainly suggest this
serious thought to us. "We are now,
III. To shew that when the few years have sent us off, there is no
returning.
1. Men cannot come back. Job. xvi. 14. If men cannot keep
themselves alive, far less can they restore themselves to life, and
return after death hath carried them away. Nothing less than an
omnipotent hand can loose the bands of death, make up the ashes
into a body again, and re-unite the soul to it. And,
2. Grod will not bring them back again. " It is appointed unto
men once to die, but after this the judgment." God has appointed
this life for the time of a trial, when it is ended, the sentence is
passed, and no place remains for a new time of trial. With respect
to the godly after death, their souls are at rest with God, in heaven ;
their bodies rest in the grave, sleeping in Jesus. He will not pluck
them out of their rest. As for the wicked, they have had their time,
and it is out, the sentence is passed, and there is no reversing of it.
For improvement,
Let the going out and coming in of years be so noticed and im-
proved by you, as that you may apply your hearts to wisdom on
that occasion. I cannot think that the observing of such a time in
the way of carnal mirth, feasting, and giving of gifts and handsells,
is becoming Christianity. It is certain that was the manner of the
heathens ; and it is as certain, that God strictly forbade his people
to symbolize with the heathen, and follow their customs. " You
shall not," said he to them, " walk in the manner of the nations,
which I cast out before you ; for they committed all these things,
and therefore I abhorred them." But it appears very proper in such
a time,
1. That men seriously weigh with themselves that they are now a
great step nearer another world than they were. A year is a very
considerable part of one's life, for there are not many of them in our
whole life. And if you be in case for passing into another world,
you may lift up your heads with joy, "for now is your salvation
nearer, than when you believed." But, hearer, if you be not, you
should be stirred up the more to make ready.
2. That they take a humbling back-look of their way, and con-
sider, the many wrong steps which they have made in their past
years, and particularly in the year last passed. The way of provi-
70 THE SIIORTXESS OF HUMAN LIFE.
dence towards tliera in it ; what mercies, what rods, what deliverances
they have met with, and what improvement has been made of them.
Taking up resolutions, in the strength of grace to walk more closely
with God in all time coming.
3. That they renew their acceptance of the covenant, and lay
down measures for their safety in another world, what time soever
their few years shall come to an end. That is, that in prospect of
their going out of the world at the time appointed by God, they do
what they would do, if it were told they should never see the end of
the year. Ezek. xlv. 18 — 21. And it would be proper to take a par-
ticular time for this, shorter or longer, for tlie more solemn managing
of the work. None should bind themselves to any time to which
God hath not bound thera ; but it were good to take the time most
convenient for the work.
1. Consider how many years have gone over our heads, and how
short way our business for eternity is come, nay, with many of us it
is not yet begun. They who have a long journey before them, and
have loitered in the morning, had much need to mend their pace,
■when the day is far spent. For every seven years any of us have
lived, we have had a whole year of sabbaths. And at this rate,
several years of Sabbaths have passed with most of us. But how
unprepared are we as yet, for the eternal sabbath in the heavens.
2. How quickly do years run out, and make no stay. They pass
like a tale that is told. And if we have more years yet to come,
these that are to come, will post away with no less speed than those
that are now gone, and will never return.
3. We know what is past, but what may be to come, we know not.
The lower end of our sand glass of time is within our view, and we
see what is run out. But the upper end is covered to us ; we know
not how much, or how little remains to run.
4. Our years once gone, there is no bringing thera back again. If
our work has been neglected in them, it must lie for ever undone
for them ; and we must either do and make up the former neglect,
by improving the present opportunity, or we are for ever ruined.
Lastly, Eternity is a business of the greatest weight. It is that
in which we, and the world itself too, will together be swallowed
up. The great glass of time for the world's duration, was set up
in the beginning. Gen. i. It is not to be turned for this world, but
when it runs out, the world ends : and we may be sure it is towards
the end by this time. Now the happiness of the other world is too
great for us to be indifferent about it, and to be cheated out of
it by Satan and our vain hearts. The misery of the other world is
too great a burden to be easy about, while we are not secured
GODLY EXERCISE NECESSARY, &C. 71
against it. The punishment of loss, and the punishment of sense,
are things which require our utmost care and concern to escape.
The eternity and unchaugeableness of these things, add immensely to
their weight. There is no change there for ever. But once happy,
happy for evermore; and once miserable, miserable for evermore.
Finally, when it will come upon us, we know not. Our few years
being come, then we go, and shall know in our experience what that
is, about which we have so often heard so much. Amen.
A Seiinon preached at the Ordination of Mr. Robert Lithgow, at
Askirk, March 7, 1711.
A HEART EXERCISED UNTO GODLINESS, NECESSARY TO MAKE A
GOOD MINISTER.
SERMON IX.
1 Timothy iv. 7,
And exercise thyself rather unto godliness.
Two things are necessary to make a good minister of Jesus Christ ;
namely, sound doctrine, and a holy godly life. A good minister is
one nourished up in, or with the words of faith, verse 6. He does
not only hold forth the breasts of the word to others, but sucks
them himself, and grows by them. The apostle will have Timothy
to study a holy accuracy in both these ; so to hold by the words of
faith grounded on divine testimony, as to refuse all profane and old
wives' fables: that is all impertinent discourses that have no foun-
dation in the word of God, and have no tendency to the promoting
either of faith or holiness. These he doth in contempt call old
wives' fables, which, whether true or false, are yet unprofitable and
profane; or impure and muddy, unworthy of the heavens and stars,
according to the notion of the word ; and therefore, as a Greek, not
to be brought to the temple. In the text he calls him to the
diligent study of true godliness, in which,
1. Consider the connection. And, or but exercise thyself rather
unto godliness. The refusing of the one, and embracing of the
other, must go together. There is an opposition betwixt the two.
Such impertinences may nourish men's lusts, but cannot feed their
souls in godliness. There is no suitableness in them for that end,
72 GODLY EXERCISE NECESSARY
more than in ashes to feed our bodies. They have no word of divine
appointment for that end, which though they were suitable, yet
would be absolutely necessary for their efficacy ; and therefore
men's souls will lose by them instead of gaining. But there is a
pleasant harmony betwixt the words of faith and true godliness.
The words of faith are the doctrine according to godliness. There
is a suitableness between them. And the words of faith have a
■word of divine appointment, making them the means of holiness.
John xvii. 17; Rom. x. 17- Holiness again casts a divine splendour
about the truths of Grod, to discover them in their glory. " For if a
man," said our Saviour, ** will do his will, he shall know of the doc-
trine, whether it be of God, or whether I speak of myself." Hence
the Christian's practice is, walk in the truth ; and his faith of the
principles of religion, is speaking the truth in love, Eph. iv. 15 ;
■which shews us, that were truth more received in the world, there
would be fewer of profane lives : and were there more holy hearts
exercised unto godliness, there would not be so many unsound
heads.
2. The exhortation itself, which is not to be taken comparatively, as
if of two good things here, exercising unto godliness were the best, but
simply and absolutely. The ministers of Christ, that would be good
ministers of Jesus Christ, are simply to refuse these profane and
old wives' fables, and in opposition to them, to exercise themselves
to godliness ; to bend their studies towards the advancing of godli-
ness in themselves, and in the people. Godliness here, comprehends
the whole of religion. It is a conformity to God in the whole man.
To this end we must exercise ourselves. The word properly signifies
such exercise as wrestlers and runners use, to which the apostle fre-
quently alludes; which was with all their might and skill, that they
might gain the victory, being trained up to it by frequent practice.
It is plain from the following verse, that the apostle opposeth the
exercise unto godliness, unto bodily exercise, which denotes ex-
ternal exercises in religion, by which the body is exercised, but not
the spirit, to its advancing in holiness ; which, therefore, are not
religion indeed, or godliness. Such as abstaining from certain
meats, marriage, and such like things, verse 3. Man is not a mere
machine, a lump of earth, and therefore godliness cannot consist in
bodly exercise. He haih a soul which is his better part. It is a
spirit, as God is a spirit, and religion exists there. The exercise
unto godliness then, is heart exercise, soul exercise ; labouring and
wrestling to get the soul wrought up into a conformity to God, in
holiness, which may sometimes be alone, (without bodily exercise,)
acceptable unto God. But bodily exercise can never be acceptable
TO MAKE A GOOD MINISTER. 73
without it, seeing it derives all its value from the soul exercise,
which spiritualizeth it. The apostle does not simply condemn
bodily exercise. Men may fast, abstain from marriage, and do such
things as may best contribute to the prosperity of the soul. They
may, and must exercise their tongues, in praying, preaching, and the
like ; but in all these things they must be spiritual, exercising
their hearts unto godliness, which lies inwardly.
DocTEiNE. — A heart exercised unto godliness, as it is necessary
unto all ; so it is especially necessary to hira, that would be a good
minister of Jesus Christ. In discoursing upon this, I shall,
I. Shew what this heart exercise unto godliness is.
II. The necessity of the exercise of the heart to godliness, to make
a good minister of Jesus Clirist.
I. I am to shew what tliis heart exercise unto godliness is.
1. It pre-supposeth a man to be truly godly. That professor or
minister that is not godly can never exercise himself to godliness.
It is impossible to act without a principle of acting, and exercise
doth naturally require a power of it. He can never exercise himself
to running, that wants feet to ruu with ; or to wrestling, who wants
arms ; nor the ungodly exercise themselves to godliness ; on the
contrary, " an heart they ha"e exercised with covetous practices."
There is more haste than good speed, when men run to be leaders of
the Lord's people, ere ever they have been taught to follow Christ
among them. Serious men will not dare adventure on that great
work, till they have examined themselves in the point of personal
holiness, and had some comfortable account of themselves therein.
Our very calling, supposeth us to be holy. Dent, xxxiii. 8. A slave
to Satan and lusts, cannot be very meet to be a man of God, nor
does it suit well to preach the words of life, with the grave cloths of
an unregenerate state upon us. Where it is so, it is sad. For the
minister himself, that is an awful hedge about the mountain ; " Unto
the wicked God saith, what hast thou to do to declare my statutes,
or that thou shouldst take my covenant in thy mouth ? seeing thou
hast instruction, and castest my words behind thee." It is a dreadful
work to be ferrying over others, with our own backs to Iramanuel's
land. The conversion of every graceless man is a wonder, but the
conversion of a graceless minister is a double wonder; therefore,
when the word of God increased, and the number of the disciples
multiplied in Jerusalem greatly, it is added, and a great company
of the priests were obedient to the faith. There is here particular
notice taken of the conversion of priests. The more frequently
holy things go through men's hands, and do not make them better,
74 GODLY EXKnCISE NECESSARY
they harden them the more. It is sad also for the people. They
that begin not at home, in their own breasts, to ruin the devil's
kingdom, will not readily set themselves to do much execution
against it abroad. And if the Lord begin a good work in a soul
it is hard for people in the pangs of the new birth, to fall into the
hands of those who have had no experience of these things in their
own souls.
2. Making religion our business. In this the apostle gave him-
self a pattern to us. "Herein," says he, "do I exercise myself
to have always a conscience void of offence, toward God and toward
men." Godliness should be our great work, how to advance it in
ourselves and others. Now we will make religion our business, if
we take it not only by fits and starts, but make it our daily work,
as men exercise themselves in their callings. That is a sad character
of whom Job saith, "will he delight himself in the Almighty? will
he always call upon God ?" But see our duty as angels of the
churches, Rev. iv, 8. " They rest not day and night, saying, Holy,
holy, holy. Lord God Almighty, which was and is, and is to come."
The priests and Levites, in their attendance in the temple, " were to
lift up their hands in the sanctuary, and bless the Lord." Godli-
ness is that holy fire, which we are to watch, that it go not out at
any time, in ourselves or others. For ministers or people to make
religion only their sabbath-day's work is but Pharaoh's religion, to
serve God when we have nothing else to do. If the heart be al-
lowed to rove, and lie carnal all the week, no wonder that it
be ill to gather for a sabbath ; and that the affections be ill to
kindle, that lie drenched all the week in carnal worldly things.
Again, we make religion our business, if whatever our exercise be,
we make godliness still the scope of it. "For me to live," says
Paul, " is Christ, and to die is gain." This then, should be the
scope, that all the several lines of our life and actions, may meet
there as in the centre. We have many things to do as Christians,
and much as ministers ; but happy they, that make this the scope
of all, in public and private. The most holy minister on earth,
while he is feeding others with the one hand, hath need to be put-
ting into his own mouth with the other; and it would likely do
others the more good, that we had the relish of it on our souls.
How sweet might our work of preaching, catechising, reading, and
studying, be to us, when thus followed ; not studying and preach-
ing just for preaching's sake, but for godliness's sake : that is,
in effect, for God's sake. And if in reading and meditation,
we be obliged to go even without the compass of the holy ground,
yet to manage it so, as to bring and consecrate the spoil to the
service of the tabernacle.
TO MAKE A GOOD MINISTER. 75
3. It imports a vigorous following of it, as wrestlers and runners
ply their work vigorously. The apostle will have those that serve
the Lord " to be fervent in spirit ;" seething hot, as the word
imports; Rom. xii. 11. The word of the Lord, in Jeremiah's
breast, was as a burning fire shut up in his bones. When it is thus
as a fire in the heart, it will not readily die in our mouths. Though
burning lips with a dead heart, is but bodily exercise that will not
profit; and though it may gain credit with men, God will account
of it no more than as a potsherd covered over with silver dross. It
was John the Baptist's commendation " that he was a burning and a
shining light." Much need have we to be lively, for our own sake,
and the sake of others.
4. A resoluteness, over the belly of all opposition. " Thou,
therefore," says Paul to Timothy, " endure hardness as a good sol-
dier of Jesus Christ ;" we must thus act, as those who strive for the
mastery. Levi will always finds himself the son of the hated, if he
set himself to answer his name, and set himself to join his own
heart, and the heart of others to the Lord. Satan will oppose the
exercise of godliness in all, but especially in ministers; because a
lively minister is most likely to make a lively people, and a dead
minister can scarcely fail to make a dead people. To be a little
more particular, I will touch at four things.
1. We should exercise ourselves to the knowledge of these things
pertaining to godliness, that we may be full of eyes, and " by rea-
son of use, have our senses exercised to discern both good and evil."
Therefore, " we must meditate upon these things, and give our
hearts wholly to them, that our profiting may appear to all."
Solomon lay down ignorant, and arose wise as an angel of God.
Bezaleel and Aholiab got the art of making all manner of work and
utensils for the tabernacle, in an extraordinary way from the Lord,
but others behoved to learn it, and be taught by them. We must
be at pains to get knowledge, and therefore give attendance to
reading. We will find many books useful, but there are four, the
study of which are necessary to make a good minister of Jesus
Christ. These are, 1. Jesus Christ himself, who is that body of
divinity which the Holy Ghost teacheth all his scholars, particu-
larly those whom he fits for the work of the ministry. " For we
preach not ourselves, but Christ Jesus the Lord. For God who
commanded the light to shine out of darkness, hath shined in our
hearts, to give the light of the knowledge of the glory of God, iu
the face of Jesus Christ." There is no saving knowledge of God,
but in him. All is in him, not only subjectively, but objectively,
" In him are hid all the treasures of wisdom and knowledge. And
V^OL. IV. i
76 GODLY EXERCISE NECESSARY
in him dwelleth all the fulness of the Godhead bodily." Ah ! how
foolish are they that turn over many volumes, while this lieth by
neglected. " The labour of the foolish wearieth every one of them ;
because he knoweth not how to go to the city." This the apostle
resolved to make his study. " For I determined," says he, " not to
know any thing among you, save Jesus Christ, and him crucified."
Shame and blushing may cover our faces when we think on this.
The second book is that of our own hearts, ourselves. The
beasts. Rev. iv. 8, were full of eyes within. It is sad when the
heart is a sealed book. Three things, said Luther, make a good
minister, temptation, prayer, and meditation. Temptation makes
the man know his own heart, if he be attentive to observe it : for it
makes characters both of grace and corruption appear. It is likely
to be the best sermon that is taken out of this book, among the
rest.
The third book is God's word, the Bible. " All scripture is
given by inspiration of God, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness. That the
man of God may be perfect, thoroughly furnished unto all good
•works." If we would be good Christians, or good ministers, we
must study this, not simply as a book of knowledge, that we may
speak of the truths contained in it ; but as a book of saving know-
ledge, that we may feel the power of the truths of it on our hearts,
and may, as the original hath it, Rom. vi. 17, be delivered into that
form of doctrine, as melted metal cast into a mould, comes out with
the form thereof upon it.
The works of God make the fourth book. Providence is a river
continually bringing down golden ore, in gathering of which much
of the exercise of godliness consists. " Whoso is wise, and will ob-
serve these things, even they shall understand the loving-kindness
of the Lord." And it should be the exercise of ministers in parti-
cular, who are to be full of eyes before, to observe the motions of
their great Master in his works as well as otherwise. The watch-
man that is not asleep, is supposed to see the sword coming.
2. We should be exercised in combating the lusts of our hearts,
beginning the war against the devil at home. Like Paul, " we
should keep our bodies under, and bring them into subjection ; lest
that by any means, when we have preached to others, we ourselves
should be castaways." How sad will it be, if we be keepers of the
vineyards of others, yet keep not onr own, but let it be as the
garden of the sluggard ! We never want matter for this exercise ;
if we be secure, at any time, it is not because our foes are expelled
from the house, but because we see them not, or have lost heart for
the struggle.
TO MAKE A GOOD MINISTER. 77
3. "We should be exercised to the performing of our duties, and
that in a spiritual manner. Many are the duties of Christianity
and of the ministry, and we should have that mark of sincerity,
" that we have respect unto all God's commandments." TTe need
eat no idle bread. And we must exercise ourselves to be spiritual
in them all, acting from a right principle, in a right manner, for a
right end. " Blessed is that servant, whom his Lord when he
coraeth, shall find so doing." If these things be wanting, what we
do will be but loathsome bodily exercise. What avails it though
we speak with the tongue of angels, without a principle of love to
God, and the good of souls. Though we should waste our lungs
and whole bodies, it is of no avail, if meanwhile the base heart be
swelling with pride. If our work be a sacrifice to self, the fatter
the more abominable to God.
4. "We should be exercised in the life of faith, without which, in
vain will we attempt the other parts of the exercise of godliness.
" We must live by the faith of the Son of God, who loved us and
gave himself for us." I take this to be the soul's constant travelling
betwixt the fulness in Christ, and the emptiness, nothingness, misery
and poverty in itself. This we may take up in these two things.
1. A continual use-making of the blood of Christ, to take away
our guilt, and new defilement, which we contract in every thing.
The laver stood beside the altar, in which they were to wash their
hands and their feet before they approached the altar, though in the
morning they had bathed themselves. " Even he that is washed,
still needs to wash his hands and his feet." 2. A continual use-
making of the Spirit of Christ, for sanctification. The coals with
which the priests were to burn incense in the temple, were to be
taken from the altar of burnt-offering. And without the Spirit of
Christ, we and our duties will be but a dead lump. There is a
fulness of merit and spirit in him. Happy they who are exercised
by faith to bring it in as a flood into their guilty and barren souls.
We now proceed,
II. To shew the necessity of the exercise of the heart unto god-
liness, to make a good minister.
1. It is necessary to make a man faithful in his work, and to
cause him take God for his party, with whom he hath to do.
" Knowing the terror of the Lord, we persuade men." If the fear
of the Lord be not on our spirits, to counterbalance the fear of men,
we cannot avoid being ensnared in unfaithfulness. But a heart
exercised to godliness, will lead us on to act, as in the sight of God,
whether in public or in private, that no souls perish through our
default. Hence a man will not offer what cost him nothing ;
r2
78 GODLY EXERCISE KECEfiSAEY
because, let the people be ever so few or injudicious, lie is to offer
it to the Lord. Tie will not keep up any thing of the mind of
God that may be profitable to souls, for God is his party.
2. It is necessary to give a man a sense of the weight of the work,
and the worth of souls, without which he cannot be a good minister.
2 Cor. V. 9, 10. It is a weighty work. " For we are unto God a
sweet savour of Christ, in them that are saved, and in them that
perish. To the one we are the savour of death unto death ; and to the
other, the savour of life unto life : and who is sufficient for these
things ?" But it will sit light on men that are not exercised to godli-
ness, for how can we have a sense of the worth of the souls of others,
if we keep not up the sense of the worth of our own souls ?
3. It is very necessary to fit a man to suffer for truth. The Lord
sometimes calls ministers to seal the truths which they have preached,
with their blood. Such days have been, and yet may be. And a
good minister must say, " None of these things move me, neither
count I my life dear to myself, so that I may finish my course with
joy, and the ministry which I have received of the Lord Jesus, to
testify the gospel of the grace of God." But alas ! how will we
be able for this, if we feel not the power of truth on our own souls.
The exercise of godliness has carried out some to suffer for Christ,
when they could speak little for him ; while many learned heads
but ungodly hearts, have betrayed him.
4. It is necessary to give a man insight into the mind of God.
"The secret of the Lord is with them that fear him, and he will
shew them his covenant." Heavenly truths appear certainly in an-
other lustre to the exercised soul than to others. And the interrup-
tion of this exercise, will make the great things of God's law appear
even as a strange thing to them, who before have tasted the sweet-
ness of them. "When the heart is sealed, the Bible will be found
sealed too. If they be not sensible of it in the time, they will be
sensible of it after the vail is taken away. An exercised heart is
one of the best commentaries on the Bible, when the soul, upon the
reading of it, can say, " As we have heard, so have we seen in the
city of our God."
5. To make a man one that has interest in the court of heaven. I
intend not to put the exercise of godliness in the room of Christ's
intercession. But sure it is, that the prayers of those who are fa-
vourites of heaven, have much influence. It is of importance to
think how the prophet, to convince the priests that God was dis-
pleased with them, puts them to try their interest in the court of hea-
ven, Mai. i. 9, "And I pray you beseech God, that he will be gra-
cious unto us : this hath been by your means : will he regard your
persons ? saith the Lord of Hosts."
TO AlAKE A GOOD MlNISTJiR. 79
Lastly, It is most necessary to fit us for the performance of the
several duties of our calling, whether in preaching, administering
the sacraments, visiting families, or the sick. Our great busi-
ness is to bring souls to Christ, and to preach bis unsearchable
riches ; and the law itself must be preached still, in view to Christ,
as the only way to union with God, and communion with him, and
as the alone fountain of true holiness ; and not to feed people with
barren discourses of Christless morality. This is a great work:
the apostle calls for prayers lor his help in it. Col. iv. 3, 4.
Much need of personal acquaintance with him, for that end. For
God to reveal his Son in us, that we may preach him among the
people. Alas ! What hopes can we have, that the word should have
weight with others, if it have none with ourselves. That is a sting-
ing word, "But if they had stood in my counsel, and had caused
my people to hear my words, then they should have turned them
from their evil way, and from the evil of their doings." If they
did not turn, but would goto hell, they should go with a witness. To
speak powerfully in the demonstration of the Spirit, this is necessary.
The heart makes the best oratory. If lusts live at peace in our own
bosoms, then preaching against them in others, we will hear a voice
from within to cool our zeal, saying, as David, " deal gently with the
young man for my sake." But if a man be exercised in combating
his own lusts, it will put an edge on his own zeal, when he comes to his
own weak side. It is exercise unto godliness that makes a man speak
seasonably, and to the cases of the people ; and he that is most exer-
cised about his own heart, bids fairest for opening up the hearts of
others ; for as face answereth to face in water, so doth the heart of
one Christian to that of another. And for this very cause, are matters
of exercise laid in to ministers. " God," says Paul, " comforteth us
in all our tribulation, that we may be able to comfort them which
are in trouble, by the comfort wherewith we ourselves are comforted
of God. And whether we be afflicted, it is for your consolation and
salvation, wliich is effectual in the enduring of the same sufferings
which we also suffer : or whether we be comforted, it is for your
consolation and salvation.
Let us then, my brethren, study the exercise of godliness. Let
this be our great work, if we would either save our own souls, or tho
souls of others. This will be our only comfort in a dying hour,
"that in simplicity and in godly sincerity, not by fleshly wisdom,
but by the grace of God, we have had our conversation in the world,
holding forth the word of life;" and this will be our comfort, when
we must leave our pulpits to others, and go to tiie tribunal of our
Master. The crown ol glory will be sure to such wrestlers. But
80 GODLY EXERCISE NECESSAKV &C.
doubly miserable will we be, if while we preach to others, we our-
selves be castaways.
To you, the people, I would say: 1. Embrace godliness, and be
exercised unto it. It belongs to you as well as to us. You have no
dispensation to be vile more than we. Ungodliness will ruin you
eternally ; " for without holiness no man shall see the Lord."
Study to be a lively people. A dead people will do much to make
a dead minister. Many a time the minister comes out to the people,
in bands laid on for their sake.
2. Take kindly whatsoever is said or done by us for the advanc-
ing of godliness. It is your good the Lord's servants will seek.
And true wisdom would learn you to love him best, that crosseth
your corruptions most, whether in doctrine or discipline.
We are dying ministers, preaching to dying people. Other persons
will shortly get our pulpits, and your seats. Let this be oar joint
exercise while we live, and then we will not be afraid to die.
In vain will we press men to bring forth fruit to God, while they are
not married to Christ, and there is no marriage with Christ, without
dying to the law. Rom. vii. 4. Dare any look God in the face with
their best works, but through the vail of the flesh of Christ ? Will we
press men to conformity to God, and not send them for it to Jesus,
" who is the brightness of his Father's glory, and the express image of
his person," whom he sent down from heaven, that men beholding him
by faith, " might be transformed into the same image, from glory to
glory, even as by the spirit of the Lord." An eternal barrenness will
be on our souls, if influences of grace for duty, come not from heaven ;
and the falling dew shall sooner make its way through the flinty rock,
than influences of grace come from God to us, but through him whom
the Father hath constituted the head of influences. " For it pleased
the Father, that in him should all fulness dwell." There can be no
good fruit but what grows on this vine, John xv. 1 — 6. Let men
otherwise exercise themselves to the greatest strictness and mortifi-
cation, it will be found at length, not exercise to godliness, but to
ungodliness ; " seeing he that honoureth not the Son, honoureth not
the Father who sent him." Amen.
GODLY EXKRCISE NECESSARY, &C. 81
Yarrow, March 18, 1711.
A HEART EXERCISED UNTO GODLINESS NECESSARY TO MAKE
A GOOD CHRISTIAN.
SERMON X.
1 Timothy iv. 7,
Exercise thyself rather unto godliness.
Exercise unto godliness is now almost worn out of the world.
Many casting off the very bodily exercise in religion; few, very
few, keeping up the heart exercise of it ; and it is our work to
strive against the stream. This is all the apology I shall make to
you, for preaching upon a text that several of you heard me upon,
elsewhere, not long ago. There it was ray business, to stir up my-
self, and my brethren in the ministry, to the exercise of godliness,
in order to make us good ministers ; and now I am to stir you up
to it, in order to make you good Christians.
The apostle gives us here a short, but substantial description of
the Christian life. It is an exercise, it is not a name. People
must not think to take on a profession of religion, as men set their
foot in a boat, and sit there at their own ease, till they be set
ashore. Persons may reach hell in this way, but they will not
arrive at heaven. For time runs with a rapid course, and sleep
we, or wake we, carries us swiftly down the stream to eternity.
Again, Christianity is not an easy exercise, but such as wrestlers
or runners used, exerting all their might and skill to gain the vic-
tory. We are not to expect two summers in one year, or rest here,
and in heaven also. We are also reminded, that Christianity is
heart-soul-exercise, for it is opposed to bodily exercise. It is not
the saying of a prayer, reading a chapter, hearing a sermon, giving
every one their due, and the like. Though the tongue cry to God,
as if it would rend the clouds, and the eyes should help it forward
with a flood of tears, the hands should deal among tlie poor all that
a man hath, and his mouth should keep shut to macerate his body
with fasting, the knees should become hard as horns with praying,
and after all this, the feet should carry away the skeleton to be
burned for religion : yet if there be no more, and that of another
kind, it is all but vile bodily exercise, that will leave the soul
ruined and undone at the latter end. " For," says Paul, " though
I bestow all my goods to feed the poor, and though I give my body
82 GOBLY EXERCISE NECESSARY
to be burned, and have not charity, it profiteth me nothing." As
if he had said, if ray soul within me, burn not as clear in sincere
love to God, as my body in the flame, T will but go out of one fire
here, into another in hell. So then true religion is an inward thing.
Once more, the Christian life is a heart exercise to the most noble
end, even to godliness. It is not to get a name ; nay, it is not to
get just as much grace as may keep people out of hell, which is the
utmost bounds of the ambition of some ; and by this they declare
that godliness hath never yet touched them at the heart. But it is
godliness, a conformity to God in the whole man. This is the scope
of their exercise; this only will satisfy the holy ambition, with
which the Spirit of the Lord hath fired their hearts.
Doctrine. The true Christian life is heart exercise to godliness.
For illustrating this, I shall,
I. Shew some weighty truths imported in this.
II. Some things in which the exercise to godliness consists. I
am then,
I. To shew some weighty truths imported in this,
1. Habitual godliness is absolutely necessary to salvation. For as
a man cannot wrestle, that wants the power of his arms ; so neither
can a man lead the Christian life, who is not a Christian indeed.
" Except a man be born again, he cannot see the kingdom of God."
There must be a new nature, ere there be a new life pleasing to God ;
for a new life with an old heart, is but superficial, and mere bodily
exercise. One dead in sin will never exercise himself to godliness.
2. No person goes to heaven sleeping. The Christian life is an
exercise. They have much to do, the Christian race is to run, there
are many enemies to wrestle with, and the kingdom of heaven to be
taken by violence. Most men look as if they expected heaven would
drop into their mouth, while lying on the bed of sloth. It is not
our exercise, indeed, that procures heaven, but it is a rest procured
not for loiterers but labourers.
3. They must have true courage that shall come to heaven. "He
that overcometh shall inherit all things, and I will be his God, and
he shall be my son. But the fearful and unbelieving shall have
their part in the lake that burneth with fire and brimstone, which is
the second death." True Christians must be like Caleb and Joshua
among the spies, having their foreheads steeled to encounter diflicul-
ties. It is only overcomers that carry away the crown. The Christ-
ian may have sharp exercise in wrestling. Like Jacob, he may
have to wrestle with God himself. Genesis xxxii. 24 — 30. The soul
hath hard exercise in the field of divine trials, as in the case of a
TO MAKE A GOOD CHRISTIAN. 83
call to some more than ordiuary work, as wlieu Abraham was called
to offer up his son Isaac. In such cases, armies of discouragements
and carnal reasonings will attack the man. These overcame Jonah
for a time, but Abraham went actively through. In the case of de-
sertions from the Lord ; here the Christian is often wrapped up in a
cloud of darkness, and left without light : armies of doubts and fears
attack him, dragging him sometimes to the very borders of blas-
phemy, Psal, Ixxvii. 7 — 10. He is carried captive from Zion to
Sinai. " For thou writest bitter things against me" says Job, " and
makest me to possess the iniquities of my youth." Job had hard
work, when he said, " though he slay rac, yet will I trust in him."
They have also to wrestle with the devil, even "against principalities
and powers, against spiritual wickedness in high places." Some
people find no difficulty here ; they are Satan's sleeping children,
whom he will be very unwilling to awaken or disturb; but if any
have a mind for heaven, they will get a black band of hellish temp-
tations to wrestle through.
They have to wrestle also with the world. No man can go through
it to heaven, but he will find it a place filled with snares, and that
will require courage to face the difficulties in it. " Whatsoever is
born of God overcometh the world : and this is the victory that
overcometh the world, even our faith." They must also wrestle with
their own lusts. They will have a war withiu, as well as without.
" For the flesh lusteth against the spirit, and the spirit against the
flesh." But of these more afterwards.
4. People must either give up the name of Christians, or else
abandon their old exercise to sin and ungodliness. There is no con-
sistency betwixt the two. " For whosoever is born of God doth not
commit sin ; for his seed remaiueth in him, and he cannot sin because
he is born of God." Every one has some exercise. The soul is
never idle. A watch frequently goes faster when wrong, than when
right ; so that we call you not to more but to other exercise. If
there be a principle of godliness withiu, however low it be, it will
break forth into action at length, and act like itself. Grace in the
heart, like a spring, though stopped with mud, will seek a vent one
way or another.
Lasthj, The Christian life, is a spiritual life. " That which is born
of the spirit is spirit." What avails a carcase of duties, without
the life and power of godliness. In the sacrifices of the heathens,
the priest used to look to the lieart, to see if it was sound. God
looks to that cliicfiy. The Christian is the spiritual man, 1 Cor.
ii. 16. and his worship is spiritual. " lie worships God in spirit and
in truth." We now proceed,
II. To shew some things, in which the exercise to godliness consists.
84 GODLY EXERCISE NECESSARY
1. In carrying ou a constant trade with heaven, through our
Lord Jesus Christ. They say our " conversation is in heaven, from
whence also, we look for the Saviour, the Lord Jesus Christ." They
keep up communion with God, through the Mediator. " Their
fellowship is with the Father, and with his Son Jesus Christ."
This trade consists in import and export. I may well put them in
that order ; for all the traders with heaven, go there empty-handed
at first, and have never anything to export that is worthy, but what
is the product of Immanuel's land. The soul exercised is taken up,
1. In exporting all its guilt, and importing pardons daily. The
exercised soul finds guilt a heavy load to the conscience, yet its
weakness is such, that it is still contracting new guilt, therefore
takes it, lays it before the Lord, and sues out for pardon, and this
only through Christ. The soul dares not, like the vile hypocrite in
his bodily exercise, lay down a confession, a resolution to mend,
drop a tear, and then snatch up a pardon ; but he goes by faith to
Christ, dips in that blood that is the blood of God, and comes away
clean. He dares not for his very soul touch a pardon, but what is
written in blood. " We have redemption through his blood, the
forgiveness of sins, according to the riches of his grace."
Again, the exercised soul is employed in exporting his weakness,
poverty and wants, and importing strength and fulness from God.
'* They that wait upon the Lord, shall renew their strength." They
receive also light and life. " Cast thy burden upon the Lord, and
he shall sustain thee." He shall never suflPer the righteous to be
moved. The soul comes before the Lord shaken out of itself, hold-
ing out its empty vessel, that the oil of grace may run into it ; but
in the meantime applies immediately to Christ as the golden pipe,
through which alone the golden oil is conveyed. " And of his ful-
ness have all we received, and grace for grace." The exercised
soul knows that there are no saving influences but through him, no
streams of light but what shines through the vail of the flesh of
Christ, and no life but what comes through him " that was dead
and is alive," and no strength but comes from him " that hath the
seven Spirits of God."
The soul is also employed in exporting particular petitions, and
importing answers of prayer, and returning praises. " Praise wait-
eth for thee, God, in Zion : and unto tliee shall the vow be paid.
thou that hearest prayer, unto thee shall all flesh come." What
are the prayers of many but just bodily exercise. They neither
come from the heart, nor does the heart go with them, nor after
them, to see what success they have at the throne. The exercised
soul will have particular suits before tlie Lord, and will be waiting
TO MAKli A UOOD CHRISTIAN 85
on while the suit is in dependence, that a gracious return may at
length come. " My voice shalt thou hear in the morning, Lord ;
in the morning will I direct my prayer unto thee, and will look up."
And this will be returned again, in the voice of praise. And all
through Christ, "in whom we have boldness, and access with con-
fidence, by the faith of him." It was the custom of the Molossrans,
when they were to seek a favour of their prince, to take up his son
in their arms.
2. In a spiritual performance of duties. Christians " exercise
themselves to have a conscience void of offence towards God, and
towards man." Leaving the corpse of duties, which of itself is but
bodily exercise, I shall touch at the life and soul of duties, in which
the exercise to godliness consists. The exercise to godliness in this
point, consists in these six things :
1. In getting the soul fixed in that point, what is sin and what is
duty in particular cases, before we put hand to it. " Trust in the
Lord with all thine heart ; and lean not to thine own understanding.
In all thy ways acknowledge him, and he shall direct thy paths."
It is surely gross religion, when people find a thing in itself lawful,
they make no more questions about it, and ask not counsel at the
mouth of the Lord. Remarkable is that word, " ponder the path of
thy feet, and let all thy ways be established." That is, though a
thing seem very easy to us at first, as to sin or duty, yet examine it
accurately as in a pair of balances. Here is matter of exercise, in
which the soul will find much need of careful noticing of the word
of the Lord, that is a lamp to the feet, looking to the law and to the
testimony. There is need also, of a wise observation of Providence,
which in subserviency to the word, is the Lord's eye set on his people
to guide them. This is an eminent part of the exercise of godliness.
" For whoso is wise, and will observe these things, even they shall
understand the loving-kindness of the Lord. This must be attended
with an humble dependence on the Lord for light. "The meek will
he guide in judgment, and the meek will he teach his way." This
dependence is the union of faith and self-denial, by which the soul is
laid before the Lord in any matter, as a sheet of clean paper, that he
may write on it what his own mind is, keeping the soul in suspense,
till the Lord himself cast the balance; not like those who dissembled
in their hearts, when they sent Jeremiah to pray for them to
the Lord, " saying declare unto us, and we will do it ;" but when
he declared the answer, " they did riot obey the voice of the Lord
their God." .Jor. xlii. 20, 21.
2. In doing the duty because it is the will of God, which must be
not only the rule, but also tlie reason of your duties, otherwise tluy
86 GODLY EXERCISE NECESSAUV
are but bodily exercise. " I seek not mine own will," said Jesus,
" but the will of him that sent me." As the belief of a truth is not
faith, unless a man believe because God hath said it; so a duty is
not a part of godliness, unless it be done because God hath com-
manded it. " I will keep," says David, " the coiumandmcnts of my
God." Now if a person does a thing because God commands it, he
will not stick at any thing, where he sees the will of God plain,
Gen. xxii. The Christian course is a walk unto all well-pleasing,
not of men's selves, but of God.
3. In doing our duty to the glory of God. " Whether, therefore,
ye eat or drink, or whatsoever ye do, do all to the glory of God."
The end in all things is a piiucipal thing, and a perverting of this,
perverts the whole work. Seeing God is the first principle of all
goodness, natural or moral, he must be the chief end of it also, to
whom all must be referred, as the waters being lifted up from the
sea to the clouds, return to it again. And men may even as law-
fully make themselves their God, as their chief end in their actions,
Zech. vii. 5, 6. God will never be the rewarder of that duty, of
which he is not the end. What though a servant work very busily,
if he be working for himself will the master own it? Let a man
pray, mourn, watch, and do every duty, all that is not enough ! if
God be not your chief end in all these, they are but a costly sacri-
fice to the idol self: for we know " that skin for skin, yea all that a
man hath will he give for his life." Alas ! is not all turned
upside down with the most part. God is made the mean, our-
selves the end ; so that the good works of many, are but a
serving themselves of God, not a serving of God. The Jewish
doctors called God Place, intimating that the godly soul dwells
not in the barren region of self, but in God ; even as the needle
in the compass, touched with a good loadstone, turns still to the
north, whatever winds blow.
4. In doing our duties in the strength of Christ. " Whatsoever
ye do in word or deed, do all in the name of the Lord Jesus, giving
thanks to God and the Father by him." " Even the devils," said
the disciples to their Lord, " are subject to us through thy name."
You have no more warrant to act in duty from your own strength,
than to depend upon your own righteousness. You can only say,
" I will go in the strength of the Lord God : I will make mention
of thy righteousness, even of thine only." Men must act as they
live, now the godly soul lives by Christ. " He that eateth my flesh,
and drinketh my blood," saith Jesus, " dwelleth in me, and I in him.
He that eateth me, even he shall live by me." The Christian
then must act by him. Do you think that any fruit will relish in
TO JfAKE A GOOD CHRISTIAN 87
heaven, but that which grows upon the true vine. The hypocrite is a
tree that hath its own root in the ground, hence he turns into himself,
summoning together all his natural powers for duty. " Thus saith
the Lord, Cursed be the man that trusteth in man, and maketh flesh
his arm, and whose heart departeth from the Lord ; for he shall be
like the heath in the desert, and shall not see when good cometh."
But the godly person is a branch, whose fruit depends upon influ-
ence from the stock to which it is united : hence he dares not trust
to his natural powers, gifts, nor inherent graces, seeing these depend
on Christ, as light on the sun, and are but rays, not the fountain of
light. But he goes out of himself, in the way of believing, for
duties, saying, " I can do all things, through Christ which strength-
eneth me." Let men in their bodily exercise, like common boatmen,
serve themselves with their oars ; the soul exercised to godliness,
will depend on Christ, for the influences of his Spirit, saying, "Awake,
north wind ; and come thou south ; blow upon my garden, that
the spices thereof may flow ont. Let ray beloved come into his
garden, and eat his pleasant fruits." Isaac was born of a barren
woman.
5. In doing it out of love to God in Christ. I say in Christ ; for
whatever deluded enthusiasts say ; whatever Christless hypocrites
and moralists, who know not God, think ; it is impossible for
a guilty creature to love God but in Christ, seeing God out of
Christ is a consuming fire. ""We love him, because he first loved us."
Our love to God is but the reflex of God's love to ns. God's love
darts its beams to ns no way but through the vail of the flesh of
Christ; and it is through the same vail our love returns to him.
Now the Christian labour is a work and labour of love. What
comes not to God out of love he regards not ; for in that case he gets
the hand, but not the heart.
Lastly, In directing all our duties to God, through Christ. As
grace for duties comes from the Lord, so duty rightly managed, is
the returning of that grace to God, in duty ; as the men that got
the talents, improved them for their master. Now as there is no
saving receipts from heaven, but through Christ ; so no acceptable
returns but through him. God will not hear praise but through
him, and the exercised soul will not dare offer it to him ; but
through Christ. " Blessed be the God and Father of our Lord
Jesus Christ, who hath blessed us with all spiritual blessings in
heavenly places in Christ." Nor a prayer but what comes through
his mouth, 1 Kings viii. 39; nor a good work will he receive,
but what is dipped in his blood, though it were a sacrifice of our own
blood for his cause. The martyrs " have all washed their robes, and
88 GODLY EXERCISE NECESSARY, &C.
made tlieni white in the blood of the Lamb." The Holy One of
Israel will not touch an offering, but what comes through the hands
of the holy Jesus. Alas ! many if they get some victory over a
lust, some steps walked cleanly, they will go even forward to God
with them, because they know not God. Bullocks offered on the
altar at Bethel were abominable, when turtles were accepted on the
altar at Jerusalem.
3. The exercise of godliness consists in an habitual and actual
mortification of lusts. They that are Christ's, have crucified the
flesh, with the affections and lusts.
4. In resisting temptations from the devil. Above all, taking the
shield of faith, wherewith ye shall be able to quench all the fiery
darts of the wicked one.
5. In keeping ourselves unspotted from the world, the things of
the world, and the men of the world.
6. In rightly managing the cross, and extracting the sweet of it.
Lastly, In the proper management of divine trials. The length
of the preceding part of the discourse, prevents me from illustrating
these particulars. I can only add for the use of what hath been
said,
1. It may strike terror on the profane world, who are exercised
to nothing but wickedness. " An heart they have exercised with
covetous practices ; cursed children." Many will not so much as
meddle with the bodily exercise of religion, but soul and body, both
are devoted to the service of the devil. Tour exercise is coming
when you will neither rest day nor night. " For if the righteous
scarcely be saved, where shall the ungodly, and the sinner appear."
2. It may strike terror on formal hypocrites, vrho know nothing
of religion but bodily exercise, as if they were serving an idol that
had eyes, but saw not ; ears, but heard not : or they were mere
lumps of spiritless clay, and the soul were for no use in the body,
but to keep it a while from rotting. Ah sirs ! if this be religion
that we have been speaking of, then there is little religion in the
world. Some that have been of long standing in a profession, may
even begin again. Consider where you are and in what this will
end.
3. It may fill the faces of sleeping Christians with shame. These
things have been their exercise, but they are not much engaged that
way now. Arise, and go to your work again. God will awaken
you at length, it may be in a very terrible manner; that though you
may be saved, yet it may be so as by fire.
Lastly, Let me exhort all to godliness, and to the exercise of
godliness. It is the most pleasant life, even a heaven on earth.
PRIVILEGE AND DUTIES, &C. 89
" For wisdom's ways are ways of pleasantness, and all her paths are
peace." It is the most profitable exercise : " for godliness is profit-
able unto all things, having the promise of the life that now is, and
of that which is to come." Go to Christ for it, for the residue of
the Spirit is with him. He hath the seven Spirits of God for dead
souls. Amen.
Ettnck, August 29, 1714.
[Sabbath after the Sacrament.]
SEEMON XI.
PSALJI Xlv. 10,
Hearken daughter, mid consider, and incline thine ear ; forget also
thine own people, and thy father's house.
This Psalm is a marriage song. It celebrates the marriage of king
Jesus, with the daughter of Zion, the church of believers ; and has
no respect to Solomon's marriage with Pharoah's daughter, as many
have thought. For the royal Bridegroom is here represented as a
mighty warrior, vers. 3, 4, 5 ; whereas Solomon was no ways such,
"but eminently a man of peace. Besides, how can what is said, ver.
6, any way agree to Solomon. The apostle expressly determines that
it is said to Christ, Heb. i. 8. The first part of the psalm is directed
to Christ. The second part, which begins with the text, is directed
to his spouse. The scope of these words is not to solicit the bride's
consent. She is supposed to be gained already, and espoused to
king Jesus, vers. 9, 13. But the design of the text is to shew
Christ's espoused bride, how she may be most acceptable, and best
please her husband, ver. 11. If it be asked, "Who is the speaker?
Not to insist upon the various conjectures about it, I think the same
person who saith to the Son, ver. 6, " Thy throne God, is for ever
and ever," in the text speaks to the spouse ; that is, God the Father,
Heb. i. 8, compared with ver. 5.
These words then, are the Father's advice to the newly espoused
bride, how she may please her husband, his Son. And in them is to
be considered,
1. The appellation given to the soul espoused to Christ : Daughter.
Here is the name which believers receive. The person that natu-
90 PHrVILEOE AXD nCTIES
rally was a child of the devil, on the espousals with the Son of God,
becomes a child of Ood. Christ's Father accounts the soul espoused
to his Son, his daughter. Though he brings home a spouse out of
an ill house, and has nothing with her, yet his Father welcomes her
into his family, and gires her no worse word than daughter.
2. The advice. Many consider the last clause only as the advice ;
and the first only as a preface to it, to stir up the spouse to take the
advice. But the pointing in the Hebrew, plainly shews there are
two purposes in this verse, and the connecting of them with it, also
confirms it, which otherwise would be redundant. So there are two
parts of this advice ; or two advices here to the .spouse, how she is
to please her husband.
1. She niu.-it be very obsequious to her husband, and in all things
to follow him as his own shadow. This is proposed in these words,
Jipyirkeri and comvi.er. Hebrew, Jiear and hok ; namely, to thy hus-
band. Let thine ear and eye be upon him, to hear and receive his
orders, that you may obey them. Thus God said to Abraham, " in
thv seed shall all the nations of the earth be blessed ; becuuse thou
hast obeyed my voice." You must look to him to observe his mo-
tions and countenance, that you may suit yourself to him in all
thintrs. This is what a dutiful wife owes to her husband. While
one is a single woman, she Ls mistress of herself, but when once
espoused to her husband, she is no more .so, " Her de.sire must he
to her husband, and he shall rule over her." Her husband's will
must be hers. Her ear must be to him, and her eye upon him, that
she may please him well in all things lawful, and suit herself
to his de.sires. So while you were not espoused to Christ, you
took your own will ; but it is not your duty to determine for your-
self, but to hear and obey what be determines you to do. Your
eye was upon your own inclinations to gratify them, but no«r
it must be upon your husband to suit yourself to his desires.
" Behold," says the psalmist, " as the eyes of servants look unto
the hands of their masters, and as the eyes of a maiden unto the
hand of her mistress, so our eyes wait upon the Lord our God. until
that he have mercy upon us."
The pointing of the words is eraphatical. " Hear daughter,"
are two words joined in one, which, according to the propriety of the
language, denotes acceleration from a vehemency of affection ; so
they point out the vehement love of Christ's Father to his Son's
spouse — his earnestness that she may please her husband — and the
readiness of that obedience which she owes to him.
Thoucjh hearing and looking are two different act*, yet they are
here joined together; denoting that they do both together, hear
him, and look to him at once.
OF CHRIST S SPOUSE
91
This is amplified by the manner in which she should hear him ;
inclining her ear, as people do that do not hear well, or that would
be sure to hear and understand well wliat is spoken. So it notes
the utmost diligence in Christ's spouse, to understand her Lord's
mind, and comply with it.
2. She must renounce and leave all others for her husband. This
also according to the law of marriage in the text. " Forget also
thine own people, and thy Father's house." She must not so much
as entertain a secret desire after her Father's house. The more she
minds them, the less pleasing will she be. More of this afterwards.
Doctrine 1. It is the privilege of the soul espoused to Christ, to
be a child of the house of heaven, or Christ's spouse is the Father's
daughter. This is the believer's privilege, and this is the way by
which it is attained. " To them that believe on him, Jesus gives
power to become the sons of God, even to them that believe in his
name." I shall here only in«^uire a little what they have by it.
1. That they may call God Father, and that is of more value
than a thousand worlds. The most profane wretch may call him
Lord, the hypocrite may call him Master; but Father is a kindly
name, which only believers may call him. They may at all times
cry unto him, " Abba, Father." Abba is the same, read it back-
ward or foreward ; and in all the changes of dispensation, God is
still the espoused soul's Father. Hypocrites will call him so, but
God disowns the relation, and says to them, " Ye are of your father
the devil, and the deeds of your father you will do." But he en-
courages his people to do it, saying, " Wilt thou not from this time,
cry unto me, my Father, thou art the guide of my youth."
2. Access to God. They come much nearer to him than others.
They may come forward, when others must stand back. " In Christ
they have boldness, and access to God with confidence, by the faith
of him." God allows them a holy boldness and confidence with him
as children, to pour their complaints in his bosom, to tell him all
their wants; and never did a father take so much delight in the
talking of his children to him, as God doth in hearing his people.
3. Special immunities and freedom. Kings' children have great
immunities. They are free of tribute. But God's children have the
greatest. They are free from the law as a covenant of works, which
is a yoke wreathed about the necks of all others. Free from the
curse, which lies hard and fast on all others. Free from all con-
demnation, thundered out against others every day. Nay, from the
hart of every thing. " Nothing," says their husband, " shall by any
moans hurt you." Death itself, that kills others, shall not hurt
them, Rom. viii. 35 — 39.
Vol. IV. a
92 PKIVILEGE AND DUTIES
4. Pity, provision, and protection. The severe avenger of sin
pities their infirmities, as a father pitieth his children. He that
fights against the wicked as an enemy, will protect them. " In the
fear of the Lord is strong confidence, and his children shall have a
place of refuge." Come what will, they shall be provided for.
Though the Lord make not provision for their lusts, he will see to
provide for their necessities. Matth. vi. 30 — 82.
5. Seasonable correction. " For whom the Lord loveth he chasten-
eth and scourgeth every son whom he receiveth." This is a benefit
of the covenant, Psal. Ixxxix. 30 — 32 Nothing more true in the
way of privilege, than that some may better steal a horse, than
others look over the dyke. Some smart more severally for a lustful
look, than others for taking their full swing that way; some, more
for deadness in prayer, than others for neglecting it altogether.
What is the reason? A small fault in a child will be checked,
when a greater in another will be overlooked.
6. Perseverence. " The servant abideth not in the house for ever,
but the son abideth ever." The term day is coming, when Grod and
such as are not espoused shall part, but they that are, never. If a
child wander from his father's house, he must be sought, and brought
back again. A servant of the house, may be turned out of doors, as
Hagar was ; nay, a son of God by nature, may be turned off, as
Adam and the fallen angels were; but they that are God's children,
by being espoused to his Son, can never, Psalm Ixxxix. 30 — 34,
Lastly, They have a portion according to their Father's quality.
" They are heirs, heirs of God and joint heirs with Christ." So all
is theirs. Grace is theirs, glory is theirs. Their portion will tell
out through all eternity. Their Father gives them of his moveables
as he sees meet, and these may be removed, but their portion is not
of these ; they shall receive a kingdom which cannot be moved.
Use. — Exhortation 1. To such as are not espoused to Christ.
Let this move you to come into this match, that hitherto have not
given yourselves away to Christ in the marriage covenant. "While
you are so, you are children of the house of hell. Your father the
devil has hindered you from this match, having a mind to bestow
you upon lusts, which you like better than the Lord. But remember
I tell you, if any break not off this match in time, it shall be con-
summated, so as you and your sins shall never part through the ages
of eternity. Sin comes to its perfection in hell, as well as grace in
heaven.
2. You that are espoused to Christ, believe that you are children
of the house of heaven ; believe your privilege, that you may have
the free use of it. If the people of God could follow it with
OF cheist's spouse. 93
application, it would be a powerful mean of holiness. They would
abhor sin as below their dignity ; they would hate it as offensive to
their Father; they would despise the world as too mean a thing for
one so highly advanced. The unbelief and doubts of Christ's
spouse, are no friends to her sanctification. I hope some of you
have been iu good earnest engaging with Christ in the marriagj
covenant; now I would have you to believe that your husband's
Father calls you daughter, and looks upon you as a child of his
house.
Objection. How will I ever get it believed ? Answer. If you
cast not your eye on free grace, and expect not something from God
that is not after the manner of men, you will never get it believed.
But I will offer you some helps.
1. Have you accepted of Christ, as he offered himself in the mar-
riage covenant, in all his offices. Were your hearts joined to Christ
as well as your hands ; that is, that your souls within you, did
take him for your lord and husband, for all and instead of all,
without any known reserve ; after you had considered his holiness
as well as his mercy, his cross as well as his crown ; then I declare
you espoused to Christ; John i. 12; Psal. Ixxiii. 25; and therefore
children of the house of heaven, according to the text.
2. Are you striving to be like the house of heaven. One newly
married and broiight home out of her father's house to her Hus-
band's Father's house, will be labouring to suit herself to the house
into which she is come, and to lay aside the manners of the house
from which she came ; especially if the two houses are enemies to
one another, as in this case, that she may please her husband and
his Father. If it be not so with you, though you be communicants,
I will not bid you believe that you are children. But if it be so,
why do you not believe it; 1 John iii. 1 — 3. Sin and self, are the
things in which the houses differ.
3. Is the interest of the house of heaven your interest, have you
joined interest with that house ? AVhile the damsel remains at
home, she joins interest with her Father's house ; but as soon as she
is clothed with a husband, her interest is divided from that of her
father's house, and she joins interest with that of her husband's, for
now she is of that house. And if you be children of the house by
espousals with the Sou, though you never had any kindly concern
for the interest of Christ before, you will have it now : You will
have a kindly concern for the honour of the house, the ordinances,
and laws and manners of the house, the children of the house, and
all that you know belongs to it. Only let me tell you all that con-
cern will centre in holiness and the power of godliness, which is the
g2
94 PRIVILEGE AND DUTIES
main interest that house is carrying on in the world. Your zeal
for pure ordinances, discipline, and government of the church, will
be because of their tendency to holiness. Lord, T have loved the
habitation of thy house, and the place where thine honour dwelleth.
Gather not my soul with sinners, nor my life with bloody men.
Doctrine 2. It is the duty of the espoused to Christ, carefully to
hear his will, and observe his motions, so as they may suit them-
selves to his pleasure in all things. Tliis I take to be the meaning
of this first clause. For explaining this doctrine, I shall,
I. Show what is imported in it.
II. "What it is for Christ's spouse to hear his will.
III. How she is to eye him and observe his motions, so as she
may suit herself to his pleasure.
IV. Give reasons of the doctrine. We are then,
I. To show what is imported in it. It imports,
1. That Christ's spouse is not left to walk at random. She is to
notice every step of her carriage. " See then that ye walk circum-
spectly, not as fools, but as wise." The careless walking at all
adventures, is walking contrary to the Lord, and is opposed to
hearkening; Lev. xxvi. 2L The espoused are not under the law as
a covenant of works, but they are not lawless, but under the law to
Christ. The iron yoke of the first covenant is oif, but the soft yoke
of the second covenant is on them.
2. That those that are espoused to Christ, must renounce their
own will, and not seek to please themselves. " If any man," saith
Jesus " will come after me, let him deny himself, and take up his
cross and follow me." Our corrupt self will seek this, and that, to
please itself, as it was wont to get in our Christless condition ; but
we must deny its cravings now, forasmuch as by our espousals with
Christ, we have put our desires into the hand of another, to grant
them or not, as he thinks fit, according to the law. Gen. iii. 16.
In our espousals we made this renunciation of our own will, let us
not draw back, when it comes to the point of practice, lest we shew
we are but mocking, not in earnest.
3. That our great aim in all things, must be to please our Lord
and husband, this is the law of marriage. " She that is married,
careth for the things of the world, that she may please her husband."
This is the law of Christ to his spouse, " That we walk worthy of
the Lord, unto all pleasing, being fruitful in every good work, and
increasing in the knowledge of God." Displease whom we will, we
must please him. Be they the greatest on earth, and be the danger
of displeasing them ever so great, we must not run the risk of our
Lord's displeasure for them all; even as a dutiful wife will never
OF cubist's spousk, 95
lay the pleasing of her husband and his servants in a balance. So
Daniel and his fellows, would not please the king, by worshipping the
golden image which he set up.
4. That we must trample upon our own inclinations when con-
trary to his, and suit ourselves to his will, as Abraham did with re-
spect to offering up his son. Is our inclination to the world ? it is
not his will, therefore we must subdue this carnal inclination. Is it
our desire to be rich and honourable ? perhaps this is not his will,
but that we should be poor and under a cloud : we must suit our-
selves to his pleasure, and " learn in whatsoever state we are, there-
with to be content."
5. That when Christ's will and pleasure and our own go together,
our main end must not be to please ourselves, but to please him.
" Whether we eat or drink, or whatsoever we do, do all to the glory
of God." Otherwise, we do not hearken to our husband, but to our-
selves ; as those who will please their husband in those things in
which they please themselves, and which they would do, whether
they pleased their husband or not. Do we profess to hear and obey
him ? Let us then do these things, that we may give contentment to
the heart of our Lord. Do we eat and drink ? Let it be because
Christ says, " thou shalt not kill." Do we marry ? Let it be be-
cause he says, " do not commit adultery." Do we work ? Let it be
because he says, " do not steal."
6. That we must not think to please him with our own devices.
Christ's spouse hearkens and considers what her Lord says, that she
may do it. The whore of Rome speaks and commands for pleasing
Christ, what she never heard from himself, and thereby declares
herself as an imperious whorish woman. So does the Church of
England, contrary to the duty of the spouse of Christ ; in that they
suit themselves to their own pleasure, not to Christ's. '* But in vain
do they worship me, teaching for doctrines the commandments of
men." So many take up opinions and practices which they never
learned from Christ; and while they think to please him with them,
they incur his displeasure, for thinking to please him with the pro-
ductions of their own fancy.
Lastly, That our ear must be to himself, our eye on him, that we
may know his will to do it. Psal. cxxiii. 2, quoted above. This
implies these things, that we must be content to know sin and duty.
Many sit with much ease under the covert of ignorance. What
the ear hears not, the heart receives not. By their conduct,
they say unto God, " depart from us, for we desire not the know-
ledge of thy ways." They entertain their lusts, as some did in-
tercomrauned persons in time of persecution ; they are content they
96 rRIVILEtJK AND DUTIES
be in the house, but they do not desire to know it. That not
hearkening, they think they have not to obey. Again, we must
learn what is sin and what is duty from himself. The apostle
tells " wives, that if they would know any thing, let them ask
their husbands at home." Our husband is in heaven, we on earth,
yet we may learn of him. His word is in our hands. His spirit
is into our hearts, if we be espoused to him. We want not the
holy oracle to consult, if willing to learn. Farther, we must apply
ourselves diligently, to learn of him our duty. We must incline
our ear. We are so dull and slow at taking up our duty, there is
so much din about us by our unruly hearts, while our Lord puts
our lesson into our hands, that if we do not take very great care, we
may mistake. Finally, we must hearken with a readiness to obey,
as the servant hears his orders to do tliem, and a dutiful wife hears
her husband's pleasure to suit herself to it. Ileariug that is not
for obeying, our Lord regardeth not.
Use. — Let us exhort you to hear and observe Christ's motions, so
as to suit yourselves to your husband's pleasure.
Motive 1. This would be a noble evidence that indeed you are
espoused to Christ. Would you not fain know, that you were
espoused to Christ for ever, at the communion last sabbath ? Would
not your hearts leap for joy, to know that Christ and you have met,
never to part. This will evidence it. " For," saith Jesus, " whoso-
ever shall do the will of my Father which is in heaven, the same
is my brother, and sister, and mother."
2. For what end did you take the royal bridegroom by the hand ?
You heard the laws of the espousals, that you were to renounce your
wills particularly, and take him wholly, only, and for ever. Will
you stand to it, or will you draw back ?
3. AVhich of the two, the bridegroom or his spouse, is most fit
to be the guide in the married state ? Did you not acknowledge you
were not fit to guide yourselves through this wilderness, and there-
fore gave up yourselves to him as a prophet ; not able to manage and
protect yourselves, and therefore gave up yourselves to him as a
king and husband, to rule and defend you? Are you wiser or abler
now ? Do you already repent your choices ?
Lastly, Thus you would have a comfortable state till the great
day of the marriage. You shall be your husband's delight, Psal.
xlv. 11 ; but if not, you discover your hypocrisy, or at best you
will grieve his spirit, and make your own condition uncomfortable.
IL We proceed to shew, what it is for Christ's spouse to hear his
will. Besides what hath been already said, you must consider for
this, how Christ speaks to his spouse, signifying his will.
OF Christ's spousb. 97
1. By his works. All the works of God, are speaking works.
He speaks by the works of creation, these silent preachers of his
will, Psal. xix. 2 — 4. See how the Psalmist heard and answered
this voice of his : " When I consider," said he, " the heavens the
work of thy fingers, the moon and the stars which thou hast or-
dained : What is man, that thou art mindful of him ? and the son
of man, that thou visitest him ?" The very heathens are rendered
inexcusable, by this voice of the Lord, how much more Christ's
spouse, if she hear it not. The work of redemption is a speaking
work : and what is the language of it? " It is we are bought with
a price, therefore glorify God in your body, and in your spirit, which
are God's." Nay, all the ten commandments come to Christ's
spouse in the language of the Redeemer's blood : " I am the Lord
thy God, which brought thee out of the land of Egypt, out of the house
of bondage. He speaks to his spouse by the works of providence.
There is not a mercy but it hath a voice, nor a rod thou meetest
with, but it speaks. " Hear t.hen, daughter, the rod, and who hath
appointed it.
2. By our own consciences. That is the bosom preacher, our
Lord's deputy-governor, whom he hath placed in every man's
breast; and every deaf ear turned to it speaking from the word, is
a refusing of him that speaketh from heaven, " The spirit of man
is the candle of the Lord, searching all the inward parts of the
belly."
3. He speaks to us by the word. He speaks to us in the word
read. The Bible is the book of instructions, which Christ puts into
the hands of the espoused, to shew them how they are to please him,
till the marriage of the Lamb. " For whatsoever things were
written aforetime, were written for our learning, that we through
patience, and comfort of the scriptures, might have hope." Tliere-
fore, they who intend to perform their vows of espousals, will be
conversant with tlie Bible. He speaks also by the word preached.
'• He that heareth you," said Jesus of his disciples, " heareth me."
Taking Christ, you took him for a prophet, and by the minister of
the word, he exerciseth the office. So they that wish to know how
to please Christ, will wait on the ordinances for that end.
4. By his Spirit, whereby we have the mind of Christ. " The
Comforter," saith Jesus, " which is the Holy Ghost, whom the
Father will send in ray name, she shall teach you all things, and
bring all things to your remembrance, whatsoever I have said unto
you." And your not hearing him, thus grieves the Spirit, and
provokes him to depart. Now our duty with respect to these con-
sists in these two ;
98 PRIVILEGE AND DUTIES
1. We mast discern Christ's voice in one and all of these, saying
with the spouse, " It is the voice of my beloved that knocketh."
Samuel heard the voice of God, but thought it had been Eli's. So
alas ! when we hear our duty, ofttimes we do not take up God as the
party speaking to us, hence we are nothing bettered.
2. We must comply with his voice. " This," saith God, " is my
beloved Son, hear ye him." To hear and not obey, is but to expose
yourselves to double stripes. He is our Lord and king, and must
have oar obedience to his will which, in the day of espousals, we
take for our law. This is the hearing which the text requires. And
so we must hear him only whoever speak. Satan, the world, and
our lusts, will each of them have their word, and their will is always
contrary to Christ's will. But whatever you did before, being now
espoused to Christ, you are to hear him only, giving a deaf ear
to all other.
Again, We must hear him without disputing. Christ's subjects
are not to dispute his will, but to obey. Any intimation of his will,
is sufficient to determine us to a compliance. " As soon as they
hear of me, they shall obey me." So did Abraham obey ; at the
call of God he " went out, not knowing whither he went." They to
whom Christ's bare will and command, is not a sufficient reason for
compliance, give no evidence of their being espoused to him. Fin-
ally, we must hear and obey, because it is his will. To do his will,
but not because it is his will, is not near him ; for Christ's will
must be the reason, as well as the rule of our obedience. Thoa
hast commanded us to keep thy precepts diligently. We are
BOW,
III. To shew how Christ's spouse is to eye him and observe his
motions, so as she may suit herself to his pleasure.
1. We must eye him as our Lord and Master, whose will must be
our law. " Behold, as the eyes of servants look unto the hand of
their masters ; and as the eyes of a maiden unto the hand of her
mistress, so our eyes wait upon the Lord our God, until that he
have mercy upon us." " Have we given our ears to be bored, that
we might be his servants for ever, then let us look to him as our
master, and never more say in word or deed, who is Lord over us.
Let OS never refuse any work which he puts into our hand, whether
doing work or suffering work.
2. Eye him as our teacher. Christians are Christ's disciples.
Scholars among the Jews, sat at the feet of their masters, as Paul
at the feet of Gamaliel ; so must we sit at our Lord's feet meekly,
and humbly to learn of him. It is little we know of God or our
duty, and for that end, we profess to have taken Christ for our
OF Christ's spouse. 99
teacher. "We must then learn of him what we are to do, and what
to forbear.
3. Eye him as our guide and leader. "We are in a wilderness,
where we are apt to mistake our way. We will never get our
way to heaven without a guide. God hath given Christ for that
purpose, even a leader and commander to the people, and we
have been professing to receive him as such ; let us then keep our eye
on our leader, to follow him whithersoever he goes. " For this God
is our God for ever and ever; he will be our guide even unto
death."
4. Eye him as our last and chief end, to whose honour we may
direct the whole course of our life. I have set the Lord always
before me ; because he is at my right hand, I shall not be moved.
Self must no more be the mark we aim at, but God must have the
room of self, endeavouring to please him in all things. Thus the
apostle made Christ the end of his life. " For me to live is Christ,
and to die is gain."
5. Eye him as our witness in all things. "Wherever we are, he is
present with us. Let us walk as under the view of his pure eyes.
He sees what is within us, as well as without us. Let us take heed
to our spirits, as under the inspection of the heart-searching God.
6. Eye him as our Judge, for to him we must give an account.
Did the thief see the eye of the judge upon him, while his eyes go
out after his covetousness, it would oblige him to hold up his hands.
Lastly, Eye him as our husband. That is a name of love and
authority, which as it binds us to obedience, so it should kindly
draw us to it. And here should we observe what pleaseth, and
what displeaseth him, that we may carefully follow the one, and
avoid the other. This we may know both by the word and by expe-
rience. An observant Christian might have a well confirmed rule
hereby, how to walk ; and this should be the glass by which Christ's
spouse should dress herself, taking up what pleaseth, and laying
aside what displeaseth her husband.
^e should also diligently observe his countenance towards us,
whether it be with us, or turned from us ; that if with us, we may
be careful to keep it ; if turned from us, that we may recover it.
Two things in which the spouse of Christ often shews her neglect of
her husband.
We should also observe his dispensations, and way of his dealing
with us. " Whoso is wise, and will observe these things, even they
shall understand the loving-kindness of the Lord." Some courses
deprive us of the communications of his love and Spirit. Some
others make to us a prosperous time while we follow them. Let us
100 rniVILEGE AND DUTIKS
eye these, to follow the one and avoid the other. It now remains,
IV. To give reasons of the doctrine.
1. Why these that are espoused to Christ should suit themselves
to his pleasure :
1. Because we owe this to him as our Lord and Husband, by
virtue of our marriage covenant, whereby we have taken him as our
Lord, our head ; and by virtue of the relation of which we claim
the privileges, we must also comply with the duties. "For a son
honoureth his father, and a servant his master." If we have any
respect then, to our own voluntary covenant, the ordinance of God,
and the duty of that honourable relation, we should suit ourselves
to his pleasure. This God has made the due of every husband from
his relative, and shall it not be given to the great Lord and Hus-
band of our souls. " Therefore, as the church is subject unto
Christ, so let the wives be to their husbands, in every thing."
2. Because he is our Lord God to whom we owe absolute un-
limitted obedience. " For he is thy Lord, and worship thou him."
Our Maker is our husband, and therefore double ties are upon us to
suit ourselves to his pleasure. Shall not the Creator's will be the
creature's law ? He that made us, have dominion over us ? What
a strange matter is it that the potsherds should rise up against the
potter ; the will of man to offer to take place of the will of God.
3. Because without controversy he is fittest to be head. In other
cases, the husband is not always fitted to be head in respect of
wisdom ; yet even in such a case, " the woman ought not to usurp
authority over the man." How much more then ought we to be
subject to this husband, who is light while we are darkness, who is
the wisdom of the Father, and undoubtedly knows better what is
good for us, than we ourselves do.
4. This is the very end for which we are espoused to Christ.
"I have espoused you," says Paul, to believers, " to one husband,
that I may present you as a chaste virgin to Christ." Man's will
by Adam's fall, fell to be at variance with the will of God ; whereas
before, it lay straight with it. To recover man to this rectitude, he
is united to Jesus Christ, as to a husband. And therefore, whenso-
ever the marriage of the Lamb is consummated, the end shall be
fully obtained. There shall never more be the least jarring betwixt
the will of God and the saints.
2. Why we should hear him and observe his motions to that end,
that we may suit ourselves to his pleasure.
1. Because we are naturally in the dark as to what is his plea-
sure. Unknown as it is, our hearts are against it, our will is oppo-
site to his, and we cannot learn it but from himself. "No man
OF Christ's spouse. 101
hath seen God at any time ; the only begotten Son, which is in the
bosom of the Father, he hath declared him. Never was a wild ass
more nntractable than we are, much need then to learn,
2. Because we will never suit ourselves to his pleasure, if we do
not humbly keep our ears and eyes on him; for our will and plea-
sure are the contrary way : so that, in scripture phrase, for a man
to do what seems good in his own eyes, is the same as to do what is
hateful in the eyes of the Lord.
3. Because we are in a state of trial, in which we must lay our
account to have ill advice from the devil and the world, and our
ears will be forced to hear many things wrong. So that there is a
necessity to stop our ears to all others, and to keep them open to
him alone.
3. Why ought we to hear so carefully, inclining the ear ?
1. Because even Christ's spouse is dull of hearing. Jesus said,
even to his disciples, " fools ! and slow of heart to believe all
that the prophets have spoken." Our ears open easily to Satan's
temptations, but when Christ speaks, our ears are heavy. " God
speaks once, yea twice, yet man perceiveth it not."
2. Because ofttimes we are at a distance from him when he is
speaking to us. Yea, a locked door between him and us ; Song v.
2. Tea, a partition wall to interrupt the communication; Song ii.
9. There is also much noise about us, occasioned by Satan, the
world, and our evil hearts, while Christ speaks so that we cannot
bear him.
Use. Of Exhortation. — 0! then, whosoever pretends to be espoused
to Christ, suit yourselves to his pleasure in all things, and carefully
hear and observe his motions for that end. Let his will be your
will. Suit yourselves to the will of his commandments, saying,
" Lord, what wilt thou have us to do ?" To the will of his provi-
dence. Do it cheerfully, and without grudging.
Motive 1. Consider what he did for us, suiting himself to our
case. AVhat Zipporah said to Moses, he may say to his spouse : A
bloody spouse hast thou been to me. If cords of love will bind us
to our duty, in this we need not waut them. He left the bosom of
his Father, the hallelujahs of angels, took upon him our nature, and
died for us; and shall we not behave dutifully to him, who did all
this for us. Consider Christ pleased not himself, that he might
save us ? His Father put a cup of unmingled wrath into his hand,
and bade him drink it, otherwise his designed spouse should drink
it for ever. His holy human nature shivered at it, saying, "0
Father ! if it be possible, let this cup pass from me ;" but he suited
himself to his Father's will, for our sake. Besides, has he not
102 PKIAILEOE AND DUTIES
bought the satisfaction of our dutiful ness to him, at a dear enough
rate. We had never stood espoused to him, had he not by his
death, removed the impediments which lay in the way of it. And
on every part of the spouse's duty to him, may be written, " The
price of blood !"
2. The angels in heaven, suit themselves to his pleasure, in all
things. His will is done in heaven. They run at his command.
They stand and wait his orders, and the least piece of service put in
their hand, they refuse not. They are more excellent creatures
than we ; and shall we not be ashamed to be refractory to him, whom
all the angels obey. He is their head indeed, as well as ours, but he
is not their husband, that is the peculiar privilege of the saints.
3. His pleasure is that which is best for us. He bids us do no-
thing but what is for our good; yea, for our best. That which
seems heaviest in his pleasure concerning us, is really for our advan-
tage. " He even chastens us for our profit, that we might be par-
takers of his holiness." He hath so linked together our duty and
and interest, that it is impossible to separate them. We cannot
consult our own happiness, but by suiting ourselves to his pleasure.
We cannot be miserable, but by slighting his directions. Consider
"we need but our own will to ruin us. It is a fearful thing for a man
to be given up to himself, Hosea iv. 17. Let us carve for ourselves,
and certainly we will be like the child that cuts his own fingers.
! what a work do we make to get our own will, and yet a more
fearful plague we cannot meet with out of hell. A man left to him-
self, will be his own ruin. Whereas on the contrary, we need but
suit ourselves to his pleasure, and we are happy. We have then
a sure hold of our true interest. Whatever is his will concerning his
spouse, is really best for her. For why, is it the product of infinite
wisdom mixed with infinite love. Could we but believe this, how easy
would it be. If it be his pleasure thou be poorjand afflicted, it is best.
4. It will be a great satisfaction to thy Lord and husband, if thou
suit thyself to his pleasure ; and would you not desire to give con-
tentment to the heart of Christ, '* that he may see of the travail of
his soul and be satisfied ?" Would you be lovely in his eyes, and
have communion with him, this is the way to attain it, " for so shall
the King greatly desire thy beauty." ! the many sweet hours of
fellowship with heaven, the ravishing sweetness, the blessed com-
munications of the love of the Lord, of which Christ's spouse robs
herself, by neglecting her husband.
5. Your neglect and refractoriness, will be grieving to his spirit.
The wicked world despise his will, and will have their own, if it
should ruin them. But shall he be grieved also with your wilful-
OF Christ's spouse. 103
ness ? The nearer tbe relation is, in which you stand to him, the
more piercing is your neglect of him. Psal. Iv. 12. And the griev-
ing of his Spirit will, sooner or later, bring a fearful confusion to
your case.
9. There is a necessity for suiting yourselves to his pleasure.
The rejecting of his commandments doth but lay up matter for re-
pentance for you, and it will be bitterness in the end, go as it will,
here or hereafter. Your struggle with the will of his providence is
a vain struggle, " for his counsel shall stand," and what he will
have crooked, thou shalt not make straight. It makes it more
heavy than it would be. For fight against God who will, he will
always be the conqueror.
7. The honour of your Lord and husband requires it, so shall you
be a crown to him, but otherwise a dishonour to him. Oh ! how is
the name of God blasphemed by the uudutiful conduct of those
espoused to Christ.
8. While you suit not yourself to his will, you suit yourself to
the will of his enemies. There is no midst. And what can you ex-
pect, but the fire of his jealousy to burn against you.
Advice. Put that will of yours into the Lord's hand, that he may
mould it into a conformity to his own. And believe that he will do
it, and in the faith of the promise use the means. Endeavour to
get the firm faith of this, that what is his will is best for you, and
apply that to particulars and your own spirit.
Advice 1. Put that will of yours in the Lord's own hand, that he
may mould it into a conformity to his own. " Thy people shall be
willing in the day of thy power." The will of man is a refractory
piece, which we can no more master of ourselves, than a child can
master a giant. There is no forcing of it, and we cannot bow it of
ourselv^es. Lay it then before the Lord often, with that, "Thou
hast chastised me, and I was chastised as a bullock unaccustomed
to the yoke : turn thou me, and I shall be turned : for thou art the
Lord my God." He is a husband that can cure the wilfulness of his
spouse, can give her heart a set that it shall be according to his
own. He is the only physician for the stone of the heart; and
though you cannot break it, put it in his hand that he may do it.
You may tell him where you are pained, as the child cried to his
mother, my head, you may cry to him, my heart. You may tell him
it is your burden, and you would fain be freed of it, but you cannot.
You may lay it over on him, that he may do that for you, which
you cannot do for yourselves.
Advice 2. Believe, in order to the getting of your will suited to
your Lord's will. Would you have tliis mountain removed, it must
104 PRIVILEGE AND DUTIES
be done in the way of believing. There are three things I would
have you to believe, 1. That you are not fit to be your own choosers.
All the saints, in one voice, have given this verdict of them-
selves. " He shall choose our inheritance for us, the excellency
of Jacob, whom he loved." God from heaven has witnessed it, in his
giving Christ to be a leader, a head and husband to them ; thereby
not trusting them, but him, with bringing the children to glory.
Christ himself has put this lesson into our hands teaching us to deny
ourselves, and to be jealous of ourselves The event has proved it
often, in that people getting their own will, has been their ruin.
Psalm Ixxviii. 29 ; and the best of the saints getting the reins in
their own hand, have set all on fire.
Again, Believe that whatever is the Lord's will is always best for
you. All our wilfulness proceeds on a mistake. We think sinful
liberty best for us, ease, plenty, and the like. God knows it is
otherwise, and therefore he will have us hear him for our good. To
help you to believe this,
1. Consider God's will is the product of infinite wisdom, and may
we not trust that infinite wisdom that contrived the world with the
guiding of it? Will we hold up our taper to the sun shining
in its brightness, or shall our weakness pretend to tell him what is
best for his creatures ? "Why do we not then sink down into our
seats and say, good is the will of the Lord, and let him do what
seemeth him good.
2. Christ loves his spouse more dearly, and cares more for their
good than they do themselves, and so whatever is his will for them
is best for them. He loved them so as to lay down his life for them,
and may not that evidence his will to be best for them. " As the
Father," saith he, " hath loved me, so have I loved you." Why
doth the Father hedge up his unruly child, why does he refuse him
his will, but because he loves him ?
3. By virtue of the covenant of grace, God's glory and his
people's good are both in one bottom, and cannot be separated. Is
his will then always most for his own glory, consequently it is
most for his people's good.
4. His will is ever right ; it is seldom but our will is wrong, and
never right when opposite to his, Deut. xxxii. 4. There is no flaw
in the way and will of God ; and whatever hardsliips those espoused
to Christ, may now seem to see in it, when they come to the other
world, they will make their recantation, and say, he has done all
things well.
Lastly, Consider your experience. Have you not seen many
times, how God has done you good against your wills, good which
you would never have got, had he given you your will.
OF Christ's spouse. 105
Moreover, consider that God will make out his promise of suiting
your will to his, who have put it into his hands, Ezek. xxxvi. 26, 27.
How shall we get the good of the promises, but by believing them.
Have you given up your will to him, to be rectitled by him, believe
that he will do it, aud it shall be done.
Advice 3. In the faith of the promise, use the means. Stretch
out the withered hand to Christ. Labour to drag your hearts to a
compliance with his will in all things. " For to him that hath shall
be given." Study also to be heavenly, and much in converse with
your husband. While the heart grows cold, it grows stiff also ; but
warmed with love, it becomes pliable. Consider also the relations
in which he stands to you, as a Father, Husband, your King, and
your God. Finally, consider the vows of God are upon you, for
that effect.
[Same subject continued]
SERMON XII.
Psalm xlv. 10,
Forget also thine own people, and thy father'' s house.
This is the second advice given to the sponse of Christ, in order to
the pleasing of her husband, namely, that for him, she renounce all
that formerly was dearer to her than he was. The advice is de-
livered in figurative terms, and in it there is a plain allusion to that
law of marriage, Gen. ii. 24, by which married persons are obliged
to prefer their relatives to their natural parents, in point of affec-
tion and interest. "When a woman is single, and at home in her
father's house, her affection runs strongest to her father's family.
Her interest is joined with theirs, and she conforms herself to them.
But being married, her husband and his family takes the place with
her; her affection must run strongest towards her husband and his
family.
The advice, I think, is equivalent to that, " That ye put off, con-
cerning the former conversation, the old man, which is corrupt, ac-
cording to the deceitful lusts." Or that, " as obedient children, not
fashioning yourselves according to the former lusts in your ignor-
ance." As if he had said, seeing ye arc now espoused to Christ,
106 PRIVILEGE AND DUTIES,
bring not your old manners and ways into your new state, but for-
sake and forget them, and behave no more as your father's daughter;
but as Christ's spouse. In the words there is,
1. The natural relations of Christ's spouse pointed at, in contra-
distinction to those of her husband. She wants not relations,
indeed, but they are such as she can have no credit nor good from
them, but will be the worse of them, and therefore her husband has
taken her out from among them, and would have her to forget them.
She has some that are her natural country people, her own people.
Who are these, but the world that lieth in wickedness; and before
she was espoused to Christ, she was one of their own, but he hath
chosen her out of the world. Every country hath its own fashions,
and in former times she followed the fashions of the country as well
as the rest.
She has also a father's house in that country. "Who is her father
naturally but the devil ? John viii. 44, and though she has left the
house, yet he keeps house there still, with his children and servants ;
Luke XV. 15. It denotes the state of unregeneracy, which men are
in while in the black state of nature, out of which, when they are
brought to Christ, they are brought as it were out of their father's
house. Every house has its own fashions, and Christ's spouse fol-
lowed the fashion of the house as well as others, while she was in it,
2. There is the duty of Christ's spouse with respect to these.
She must forget them, both of them. And here there is something
supposed, that is, that Christ's spouse is apt to have a hankering
after her own people and father's house, even after she has left
them, as Laban alleged that Jacob sore longed after his father's
house. There may be eager looks back again, while the soul minds
them, and that with too much affection, not sufficiently weaned from
them.
There is something also expressed, that Christ's spouse ought to
forget them. Not absolutely, for she not only may, but ought to
mind them for her own humiliation and thankfulness. " For we
ourselves also, were sometimes foolish, disobedient, deceived, serving
divers lusts and pleasures, living in malice and envy, hateful, and
hating one another." But in respect of affection, her heart must
be weaned from them, she must not desire to return to them ; aud
in respect of practice, she must no more conform herself to them.
She must forget also her people, must not conform herself to the
world. Rom, xii. 2. She must forget also her father's house, her
former lusts in her ignorance. A man's country is dear to him, but
his father's house is dearer. So what is dearest to us in the world,
must be forsaken for Christ.
OF Christ's spouse. 107
DocTUTNE 1. The hearts of those espoused to Christ, are often
found much unweaned from their father's house and former lusts,
therefore is she taught to forget them. As it is with a childish new-
married woman, they have a foolish hankering after the house from
which they came.
I. I shall show in what this unweanedness appears.
II. Whence it is that those who are espoused to Christ are so
much un weaned from, and cannot forget their father's house and
former lusts. We are then,
I. To show in what this unweanedness from their father's house
and former lusts appears.
1. lu the cooling of our zeal against our father's house, and the
fashions thereof. Our husband's house and our father's are at war
with each other; and this war is zealously prosecuted on both sides,
by Michael and the dragon. When Christ's spouse then remits her
zeal against sin, she appears partial in favour of her father's house.
Christ finds fault with her, because " she hath left her first love."
And so far as she is not with Christ, in prosecuting the quarrel vigor-
ously, she is so far against him. So far as she is not gathering with
him, she is scattering abroad. But ! how quickly does the heart
harden, and how soon does sin turn from being such a frightful
spectacle, as it was before, and at the espousals.
2. In kindly reflections on the entertainment in our father's house,
remembering with any delight or pleasure our former ways. The
Israelites were not sufficiently weaned from the house of their
bondage in Egypt, and they gave evidence of this by weeping, and
saying, " who shall give us flesh to eat." We should never reflect
on our former evil ways, but with shame and sorrow ; but often, by
kindly reflecting on these things, we as it were return to our vomit.
And the looking back on them stirs up love, not loathing.
3. In uneasiness under the restraints of our husband's house, saying,
with the Israelites, " here there is nothing at all besides this manna,
before our eyes." A heart used to sinful liberty, cannot easily take
up with the restraint. The soul used to gadding abroad, will not
easily become a keeper at home. But were the soul duly weaned,
it would be very easy under all the holy restraints of the house of
heaven, and would find a free walk within the inclosure of the
divine law. The soul will say with David, " I will walk at liberty,
for I seek thy precepts."
4. In hankering after our father's house, and fornur lusts, in our
hearts turning back to Egypt. Notliing can be more plain evi-
dence, than these rueful looks to our old lusts. This was the fault
of Lot's wife, for which she was turned into a pillar of salt, yet it
Vol. IV, H
1U8 TRIVILEGE AND DUTIES
is most incident to the children of men. When Adam was in para-
dise, his heart was hankering after the forbidden fruit ; and though
Christ brings sinners into a paradise on earth, yet they are still
greedily looking over the hedge.
5. In kindly entertaining any sent from our father's house ;
by this people express their old kindness to the house. Our father,
as long as we are in the world, will be sending to us ; we will not
want messengers of Satan, even temptations to our old sins ; but if
we were duly weaned from the house, we would deny them ; we
would deny ungodliness and worldly lusts. We would do with
them, as Elisha did with the messenger whom the king of Israel
sent to take away his head ; we would shut the door, and hold them
fast at the door, saying. Is not the sound of their master's feet be-
hind them.
But alas ! they are readily received, they are welcomed and fed
by us, according to their kind. 2 Sam. xii. 4.
6. In serving our husband after the fashion of our father's house ;
like a new married woman, who though she has changed the house,
yet she keeps the fashions of that from which she came. So though
the man will not neglect prayer, hearing, and other duties, yet he
is so far unweaned, that he performs these often only as they do
who are still in his father's house. This our Lord peremptorily dis-
charges : " When thou prayest," says he, " thou shalt not be as
the hypocrites are." He will have his own work done after the
fashion of his own house.
7. In our stealing visits to our father's house, and secret tam-
pering with former lusts. Stealing it must be, for our Lord and
Husband will never give his consent to the meeting again. Ezek. vi.
9. But alas ! how often is Christ's spouse missed out of her hus-
band's house ; her Lord is seeking her, but she is not at home, but
gadding abroad, even lying in the embraces of former lusts and
lovers. And though the soul that is truly married, will never rest
there, but return to her first husband, Hosea ii. 7, yet that woeful
departing is a sad appearance of a heart unweaned from former lovers.
Lastly, Many that have been espoused to Christ before the world,
but not from the heart, quite forsake their husband, and go back,
for altogether, to their father's house by their apostacy. Like the
mixed multitudes that came out of Egypt, but ere they were gone
far in the wilderness sounded a retreat back to the place from
which they came. " The dog is thus turned to his vomit again ; and
the sow that was washed to her wallowing in the mire. These are
they that draw back into perdition." The case of many, alas ! is
like that of the Levite's concubine ; Judges xix. Concubines were
OP Christ's spouse. 109
indeed wives contracted to tlieir husbands, though not with so great
solemnity as proper wives ; but they were bond servants, not free,
not mistress of the family, nor could their children inherit. She
played the harlot and went back, to her father's house ; and though
means were used, yet she never came back to her husband's house,
but perished in the way she had chosen. We now proceed,
II. To show whence it is that those who are espoused to Christ
are so much unweaned from, and cannot forget their father's house
and former lusts. There are some who have been joined to Christ
only by the hand, who have given him the hand, but never gave
him the heart. They are hypocrites, who have in profession only
accepted of Christ in the marriage covenant. Others are joined to
him with the heart who have really given themselves away to Christ
without any dissimulation, as all true believers have done. Both
these may fall under this charge, though they cannot go back an
equal length to their former ways. Now for the reasons :
1. The consent of many to Christ is an involuntary consent. It
was but a forced pretence, that ever they came into the covenant,
no wonder then that they quickly look back. There are many
things that may force a consent to the gospel covenant from a man ;
such as the power of the rod, an awakened conscience, and the like,
may do it. Psal. Ixxviii. 34, 36, 37- The stone thrown up in the
air, will fall down of its own accord, when the force ceaseth. So
will a rod forcibly bowed together extend itself again, when the
hand that bowed it is removed ; and a sow brought into a palace,
will return to wallow in the mire, as soon as the restraint is re-
moved. So will the heart return that is driven, but not drawn by
love, into the covenant.
2. Because the heart has not been freely loosed from some one sin
or another. Satan sometimes makes such an offer to his vassals, as
Pharaoh did to Moses. " I will let you go," said he, "that you
may sacrifice to the Lord your God in the wilderness ; only you
shall not go very far away." They accept. They go a great length
with that young man, Mark x. 20, bnt still, as he, so they lack one
thing, verse 21. There is some one lust or another, with which
they can never freely part. Any thing but that they will do,
and when they seem to be putting their lusts iu Christ's hands to de-
stroy them, the secret voice of their hearts concerning that one is,
what David charged Joab concerning Absalom, "Deal gently with
the young man." And this serves Satan as a handle, by which he
draws them back.
3. Because sin has never been made bitter enough to them, they
have never been thoroughly weaned from their father's house.
u2
110 PRIVILEGE AND DUTIES
Hence, they are as the drunkard, who says, " they have stricken mo,
and I was not sick ; they have beaten me, and I felt it not : when
shall I awake ? I will seek it yet again." Men will never forget,
nor cease to suck the breasts of their lusts, till God lay gall and
wormwood on them in such measure as to make the enjoyment of
them more bitter than the want of them. What lightly comes,
lightly goes. They who never had the fallow ground of their hearts
ploughed up, and ploughed deep enough, must needs sow among
thorns. Jer. iv. 3, 4. The child that never fouud bitterness on the
breasts, is easily set on again ; and the soul that never tasted the
bitterness of sin, will break over purposes, vows and resolutions, to
get to it again.
4. Because by reason of their not living by faith on Christ, they
fiud not that soul satisfaction in him which they expected. No
wonder she long to be back at her father's house, who is disap-
pointed of comfort in her husband's. The heart of man is an empty,
hungry thing, that must always have something to feed upon; and
if it feed not on Christ, it will go back to feed on lusts. The mixed
multitude that came out of Egypt, not being brought, as they ex-
pected, to Canaan directly, they soon began to long after the enjoy-
ment of Egypt.
5. Because there is a principle of corruption in the best, which
still inclines the wrong way. " Bui, I see," says Paul, " another law
in my members warring against the law of my mind, and bring-
ing me into captivity to the law of sin which is in my members."
Hence the best have deceitful hearts; "yea, deceitful above all
things, and desperately wicked." They are as deceitful bows, ever
ready to carry beside the mark. They are difficult to be known,
and unworthy to be trusted. The root of all sin, the spawn of all
iniquity is in them.
We are naturally simple souls. However resolute and peremp-
tory we may be in things carnal, we are all of an easy temper, easily
led aside to our own spiritual loss : easily beguiled in things that
concern our souls' welfare. Esau, though a cunning hunter, was
easily betrayed in the matter of the birthright.
We are also unstable souls. Unstable as water. A good frame
is hard to get, and easily lost. It is like letters written in the
sand, that a blast of wind doth obliterate. Hence the soul often
turns aside very quickly, and on very slender occasions, as Peter at
the voice of a maid, and that even soon after some remarkable
manifestations from the Lord. Thus it is said, that even "the dis-
ciples considered not the miracles of the loaves, for their heart was
hardened."
OF Christ's spouse. Ill
Lastly, Because those of our father's house are still exerting them-
selves to make those espoused to Christ to keep up their former
correspondence with them. While we are in the world, we will not
want temptations. Satan is very diligent to improve all opportu-
nities to make Christ's spouse deal falsely in her covenant. " Be
sober, be vigilant, because your adversary the devil, as a roaring
lion, walketh about, seeking whom he may devour." He is a subtile
enemy, and has his devices, by which to entrap unwary souls. So
we may blame our unwatchfulness for this.
Use 1. This may serve for our conviction and hnrailiation. "We
may lament and be ashamed of this bias of our hearts, so ready to
look back to our former lusts, and after vows to make inquiry.
Alas ! are we not already found guilty in this point. How quickly
is our zeal gone against our father's house, &c.
Use 2. Beware of looking back, and of hankering desires after
your father's house and former lusts. For motives, consider,
1. The evil of this, the retaining any kindness to your former
lusts in your ignorance, will be very grievous to the Spirit of Christ,
whom you call your Lord and Husband. And no wonder, will you
love thera that hate the Lord, will you retain kindness to the
enemies of your Lord ; will you embrace those that were the cause
of his death, and long to return to these, to deliver you from which
Christ has done and suffered so much.
2. It will mar your communion with Christ. If you grieve his
Spirit, he will depart. If you do not leave off your adulterous
glances to your idols, it will procure you his frowns instead of his
smiles. If we regard iniquity in our hearts, the Lord will not hear
us. So much of our hearts as our lusts get, so much Christ loseth of
them ; and so much as we enjoy of them, so much we lose of the
enjoyment of the Lord. Our loss, therefore, will be far greater
than our gain.
3. It will keep you still unfixed and unstable in religion, so as
you shall not make progress in it. They will never look to purpose
to the house of their husband, nor duly take his interest to heart,
that do not forget their father's house. A divided heart will never
be hearty for the Lord.
4. It is very dishonourable to Christ. Is not this blessed match
with the Son of God sufficient to compensate the loss of what you
had in your father's house. Can any tiling be more dishonourable
than that the soul should still be hankering to be away, as if they
repented the bargain with the Lord of glory.
Lastly, It is the fountain of apostacy. They that are often look-
ing away, will be fair to break away at length. The way of siu is
112 PKIVILEGE AND DUTIES
down the hill, from less to greater. This is the blowing of the coal,
which in time may proceed to a consuming flame.
Doctrine 2. Those that are espoused to Christ, must forget their
own people and their father's house. There are two points here :
namely, first, the forgetting of our own people ; and secondly, the
forgetting of onr father's house. I will speak to these in order.
And in speaking, first, of forgetting onr own people, I shall,
I. Shew who are our own people, whom we must forget.
II. In what respects we must forget them.
III. Why we must forget them. 1 am then,
I. To shew who are our own people, whom we must forget. In a
word, it is the wicked livrorld, " the children of disobedience, among
whom, in time past, we had our conversation." When the soul
comes to Christ, it must say as Ruth to Naomi, " thy people shall
be my people, and thy God my God." When Christ calls a soul to
himself, he calls it out of the world. The church is a congregation
gathered out of, and separated from the world ; though not in place,
yet in respect of affection, which is the greatest separation. But to
be more particular, a saint may know who are his own people, by
taking a look of himself, as corrupt and carnal.
1. Then they are our own people, who are yet living in darkness,
unacquainted with the corruption of their nature, and misery of it ;
strangers to the spirituality of the law of God ; strangers to the
majesty and holiness of God, their absolute need of Christ, and his
preciousness and excellency. The saints may remember the day in
which they lived in that same region of darkness, and knew not
more of these things than they, and may hence conclude these are
their own people. " Be not ye therefore partakers with them.
For ye were sometimes darkness, but now are ye light in the Lord :
walk as children of the light."
2. They who are living in the same way and manner that the
spouse of Christ did before her espousals ; they are their own people
walking on in the way which they have left ; Eph. ii. 2, 3. Are
they following the course of the world ? do they venture frankly
over the hedge of God's laws? You may know, then, by your
former conversation, that they are your own people, from amongst
whom Christ plucked you, as brands out of the burning.
3. They who are going the same way your carnal hearts would go,
if they were left to their own corrupt choice. These are your own
people ; for as in water face answers to face, so do your hearts,
as corrupt, answer to theirs. It is grace only that makes the differ-
ence, for the same nature is in both, only the power of that corrupt
OF CHRIST S SPOUSE. 113
nature is broken in those that are espoused to Christ, but it is entire
in others. There is another principle beside it in the godly, but it
is alone, and sways all, in others.
4. They who are living in the same barren region, in which the
saints lived, before their espousals to Christ. The state of nature
is that barren region ; that is a far country, far from God and his
covenant, and therefore there is no communication betwixt God and
them, no influences for making them fruitful in the works of holi-
ness ; but a fulness of these our grapes of wickedness. These are
our own people : " For we ourselves also were sometimes foolish,
disobedient, deceived, serving divers lusts and pleasures, living in
malice and envy ; hateful, and hating one another." We now pro-
ceed,
II. To shew in what respects we must forget them.
1. We must forsake their company; it is evil company, unbe-
coming Christ's spouse. " Forsake the foolish and live, and go iu
the way of understanding." While we are in the world, indeed,
there is no shunning of evil men altogether ; but you must not make
wicked men your familiar friends, you must not choose their com-
pany ; and if necessity lead you into their company, you must take
heed to yourselves in it, and haste out of it as a plague house.
They that are espoused to Christ, and yet keep wicked company as
before, give no great evidence of their sincerity. Birds of a feather
flock together, and you may know what a man is, by the company
which he loves best.
2. We must not conform ourselves to them, nor be like them in
their way. The command is, " be not conformed unto this world.'
If we pretend a difference in our state from theirs, let there be a
visible difterence betwixt our way and theirs. Do Satan's drudges
bear the devil's mark, let ns hate to take it on, or learn of them
their ways. All that have a mind for heaven, must be nonformists
to the world, because the way of the world is against God and his law.
3. We must forget them in aftection, saying, Depart from me, ye
bloody men. Though we are to wish well to the persons of all men,
we must hate their evil ways, saying with David, " I hate the work
of them that turn aside, it shall not cleave unto me." We must no
more esteem their way as we were wont, nor desire to return into it.
Have we been coming out of Sodom, we must not look back with a
rueful look, otherwise we are not fit for the kingdom ot God.
III. Why we must forget them.
1. Because they are not going our way. All men are on a jour-
ney to heaven, or to hell. There is a strait and narrow way that
leads to heaven, a broad way to hell. If we are espoused to Christ,
114 I'KIVILEaE AND DUTIES
tlieu we arc on tlic narrow way ; and liow can wc but forsake tlieni
tliat are going tlie quite opposite way. Nothing is more opposite
than the way of holiness, and the way of the world; therefore we
must either give up pretences to Christ, or give up with the way of the
world, " wherein in time past we walked according to the course of
tliis woiM."
2. Beer use tlie godly and the wicked world are on two different
sides, under two opposite heads, Christ and the devil. All the
world is divided betwixt these two, the Saviour of the world, and
the god of the world. Christ's party are his spouse, brethren, mem-
bers of his body. The devil's are his captives, prisoners, slaves.
And though these of Satan's party may come over, yet the truly
godly will never mix with them iu their ways. " Thou shalt keep
them, Lord, thou shalt preserve them from this generation for
ever."
3. Because, in consenting to Christ, we give up with tliera. If
you take me, let these go their way. Their company is infectious.
" Evil communications corrupt good manners." Their way is de-
structive, therefore let not your hearts go after them and their
ways. "When you engaged with Christ, you engaged against both,
and said, " thy people shall be my people, and where thou goest I
will go."
4. Because the world's friendship is enmity with God. James
iv. 4. What is wicked company but a combination against God, to
trample on his laws, dishonour his Son, and grieve his Spirit. What
are the ways of the world, but a direct opposition to God. So far,
then, as we go with them, so far we go away from God. So much
as they and their ways get of our affections, so much we lose of
affection to Christ.
Lastly, Because there will be a total separation at last of the
godly and wicked, Matth. xxv. Grace begins it here. Grace gives
a new nature, new principles, new designs, and new motives, all
which make a new conversation, opposite to the way of the world.
Therefore if we would not lodge with them in eternity, we must give
up vv^ith them in time.
Use. Be exhorted then to forsake evil company, to stand at
a distance from it, and conform not yourselves to the way of the
world.
Motive 1. Consider how unaccountable it is, that Christ's sheep
should be found among the devil's goats; and Christ's servants join-
ing issue with the devil's slaves ? 2 Cor. vi 14 — 16. If you have
given up your name to Christ, why are you found on the devil's
gtound. Let the swine of the world feed together on the husks of
OF Christ's spouse, 116
sill, lie down together on the duughill of their filthy lusts; but
what has any to do among them that pretends to be a child of
God.
2. The closer you are linked with them, the farther are you from
God. Mix with the world and their way, and God will not know
you as his. He commands a separation from these, if you would
have a reception from him. " Wherefore," says he, " come out from
among them, and be ye separate, saith the Lord ; and touch not the
unclean thing, and I will receive you." Men must go to the one
side or the other; there is no keeping up with both God and ungod-
ly company. Will men be swearing a covenant with God one day,
and swearing with profane swearers another ; drinking at the Lord's
table, and at the table of drunkards, 1 Cor. x. 21. God will never
own such vagrants for members of his household. See their doom,
Jude 13.
3. It hardens the wicked in their way. It is Solomon's observation,
" they that forsake the law, praise the wicked ; but such as keep
the law contend with them." The sins of professors, going the way
of evil men, is a practical testimony to the way of sin, emboldening
the wicked to go on in their way. Whereas a testimony is to be
kept up for God in the world, by a walk contrary to the way of the
■world. Thus Noah contended against the security and wickedness
of the world, by a holy life, " by which he condemned the world,
and became heir of the righteousness which is by faith."
4. Evil company is an aifecting plague. " Evil communications
corrupt good manners." How many fair blossoms of religion have
been killed in the bud, by the poisonous breath of evil company ?
How many have been dragged over the belly of good principles,
vows, and resolutions, by the violence of it. There is a mi(rhty
efficacy in it to advance the devil's kingdom, and men being once
drawn in, it is a thousand to one if they go not far beyond these
bounds which they had prescribed to themselves. For the devil's
agents have that oif their master, let them once get in a finger, and
they will endeavour to get the whole hand to follow.
Lastly, If you do not be separated, you will share with them.
Weighty is that word, " a companion of fools shall be destroyed."
How many have cursed the day that ever they saw the face of those
by whom they have been first led into sin, and next to ruin. It will
be no comfort to suffer God's wrath with company, whatever may be
in sinning together. If we go in the way with the wicked, we must
go to the same place with thtm. And though mercy should rescue
you, it will be so as by fire, as we see in Lot's case.
Let all take this warning, and observe it in their occasional eu-
116 PBIVILEGE AND DUTIES
counters, that they be on their guard, and likewise in their fixed
communications, in all changes of our lot, choose good company ;
and when you see that you are inevitably connected with naughty
companions, mark them, that you may avoid them as much as
possible.
II, I proceed now to speak of the forgetting of our father's house.
This father is our father the devil, who keeps house in a wicked
world, and in every unregenerate heart. But we must give up with
it, if ever we would see the house of our father in heaven. Here
we shall,
I. Shew with what of our father's house we must give up.
1. You must part with the master of the house, Satan, and re-
nounce your relation to the house. Though you have no express
compact with him, you have need to do this. There is a twofold
relation all natural men have to the house. They are servants
of the house, hence it is said, ye were the servants of sin ; their
work is sin, and their wages is death. It is sad work, mis-
erable wages; for he is the worst of masters, and they are the
meanest sort of servants. Sinners have no term when they may leave
their master, for they are slaves to Satan, and wholly in their
master's power, taken captive by him at his will. He has a three-
fold title to them as his slaves. They are his slaves taken in war, " for
of whom a man is overcome, of the same he is brought in bondage."
The devil having proclaimed war against heaven, attacked man as
heaven's ally and confederate, and gained the victory over him.
He is pursuing this war still against mankind, and driving the un-
renewed world before him as prisoners of war, and so at his will. Isa.
xlix. 24, 25. They are also his bought slaves. Men, in general,
like the Israelites, " have sold themselves to do evil in the sight of
the Lord, to provoke him to anger." Where there issuch a sale,
Satan must needs be the buyer. It is a very low price, indeed, even
for nought. The foolish sinner thinks not so, while he makes the bar-
gain ; but when the latter end comes, he will see it is all naught he
has gained, in comparison of the soul that is lost. Rome drives
this trade. Rev. xviii. 13. Where have they learned it, but from
the devil, who early set it up, buying our first parents for a par-
cel of forbidden fruit, and had the impudence to order the second
Adam to fall down and worship him. He is daily buying a drunk-
ard for some strong drink, a covetous worldling for a little pelf, a
hypocrite for a name, unjust persons and liars for a very little
thing. They are also his born slaves, born in his house, Eph. ii. 3.
Many are born of parents, slaves to the devil, themselves, all their
days; even those who themselves are free, yet their children are
OF Christ's spouse. 117
not therefore free too, for " they were shapen in iniquity, and in
sin did their mothers conceive them." It is not the first birth, but
the second, that will make us free men. Now we must give up
that relation to the house. We must renounce our service, and
break away from our old master, and betake ourselves to Christ,
as a new master, who makes all his servants free men.
They are sons of the house. " Ye are of your father, the devil,"
said our Lord to the Jews. A sad sonship, for it is an ill house;
it is to be a son of hell, a prison house, a dark house, a dreadful
house. Never was a child liker a father, than unregenerate per-
sons are like the devil. His nature is enmity against God and his
law, so is theirs. He is fallen, and so are they ; lying in wicked-
ness, and so are they.
Now we must give up that relation to the house. We must be
born again, we must be new creatures, or we will be ashamed of our
pretended espousals to Christ. For if any man be in Christ he is a
new creature : old things are passed away ; behold all things are
become new." The image of Satan must be defaced, the image of
God restored in sanctification, and that work advanced in daily mor-
tification to sin, and living to righteousness.
2. You mast quit the work of the house. We must cast oflfthe works
of darkness. There is never an idle person about our father's house.
Satan keeps all his children and servants busy at their task, that so
they may not think of ways to escape, or of leaving him, as Pharaoh
did with the Israelites. And what are they always about that keeps
them busy. They are always at one of two things, they are either weav-
ing the spider's web, or hatching the cockatrice egg. " They are
weaving the spider's web." They are very busy doing nothing.
Nothing for God, their souls, or eternity. Their webs will not be-
come garments, neither shall they cover themselves with their
works. All that they are busy about, will do no more to help their
souls in the day of wrath, than a cobweb will clothe a man to de-
fend him against the cold. The besom of death will sweep them
and it away together ; and about this heads and hands are em-
ployed. Or " they are hatching the cackatrice' eggs. He that eat-
eth of their eggs dieth ; and that which is crushed breaketh out
into a viper. They weary themselves to commit iniquity. They
draw iniquity with cords of vanity, and treasure up wrath against
the day of wrath." This is work. It is hard, toilsome, and dark
work, soul-ruining work. Yet it is the work of the house, in which
each strives to outdo another, and undo themselves. But as in
other houses some are employed in coarser work, and others in finer,
so it is in this house. The master of the house puts his coarser
118 PKIVILEGE AND DUTIES
■work ill the hands of the profane, ignorant, earth worm, that has not
so much as a form of godliness ; and their task is " to fulfil the
lusts of the flesh," He employs their tongues in swearing and ly-
ing, their bellies in gluttony and drunkenness, their bodies in un-
cleanness, their hands in picking and stealing ; and their heads,
hearts, hands continually about the world; so that on their belly
they must go, and can never get up their head above the world, and
their eye must never be satisfied with seeing, nor their ear with
hearing, but like the grave, cry give, give ; and loading themselves
with thick clay, which they will never let go, till death separate
them.
He puts his finer work in the hands of the hypocritical professors,
who work such a coat to themselves, as they shine in it like angels
of light, and their task is, " to fulfil the desires of the mind." He
employs them to deceive the world with their hypocritical pretences
to piety, and to deceive themselves also. Their business is to op-
pose themselves to the very heart and life of the gospel, by their
unbelief, self-righteousness, pride, and self-conceit ; and to keep in
the life of some lusts by their form of religion, and shelter them
under a cover of religious duties ; to do much mischief to the
church of God, and stumble and bring to ruin many poor souls.
Now you must quit the work of the house, of whatever sort it be.
You must not be like those that will give over their master, engage
with another, and yet come back, and fall to their work agin.
You must take other work in hand : I do not say more work, for
as the watch that goes wrong, goes as fast as that which goes right,
you will have as much work in your father's house as in your hus-
band's.
3. You must part with the provision and entertainment of the
house. People use to get their meat where they work their work,
and Satan's slaves get their meat also in their father's house. And
what is their entertainment ? He sets them down " to eat dust
with the serpent," Is. Ixv. 25. He feeds them on filthy lusts, which
may nourish their corruptions, but is poisonous to their souls.
Satan did once eat angel's food in the enjoyment of God, but now
dust is his meat with the serpent, that is, as it was the meat and
drink of Christ to do the will of his Father, so it is Satan's to sin
against God and to do mischief, all the pleasure he hath lies there.
So it is with Christless sinners, the sweetest milk which they suck is
out of the breasts of their lusts ; the enjoyment of God was never
so sweet to those whose god is their belly, as meat and drink ; the
dishonest person hath not so much pleasure in the gospel treasure,
as in some thing that he can catch to please the covetous heart.
OF cueist's spouse. 119
He sets tliem also " to etit husks with the swine," Luke xv. 16.
He feeds thera with the empty dry things of the world, and they are
dressed up according as every one likes best. Some get the pleasures,
others the profits, others the honours of it set before them, and on
these they feed. So the voluptuous man has more delight in carnal
pleasures than in communion with God ; " for they are lovers of plea-
sure more than lovers of God." The worldling hath more pleasure
in his goods and chattels, than in all the spiritual gains of true
godliness. These things are to him but shadows, but what he can
hold is substance. " I am become rich," says he, " I have found me
out substance," The ambitious man hath more delight in a name
and honour among men, than in the honour of God's approbation.
" How can ye believe, which receive honour one of another, and
seek not the honour that cometh from God only."
Now you must quit the entertainment of the house, and betake
yourself to the entertainment and provision of the house of heaven.
" Wherefore do ye spend money for that which is not bread, and
your labour for that which satisfieth not ? hearken diligently unto
me, and eat ye that which is good, and let your soul delight itself
in fatness." You ask bread in your father's house, and he gives
you a stone, for what he gives is not bread, and satisfies not the
soul. The dust of lusts is not good, change your dust then, and
" eat that which is good." God, grace, communion with God, and
all the benefits of the covenant are good. They are good for the
soul and the body, for time and eternity. The husks of the world
have no fatness in them, change them therefore, and " let your
souls delight themselves in fatness." Spiritual things are full of
sap, and will make your souls prosper.
4. You must quit the fashions of the house. Every house hath
its own fashions, and so hath your father's ; but that must not keep
them up, " Be not conformed unto this world." They are evil
fashions, you are not to bring them along with you to your hus-
band's house. The fashion of the house, in natural actions, is to
follow these actions in a mere selfish way, to gratify a carnal appe-
tite, without any eye to God in them, or fitting us thereby for his
service. You must quit it, and must not be like your father's house
in them. Modesty and sobriety, and referring all to the honour of
God, is the fashion you must fall in with, as the fashion of yc ur
husband's house. " "Whether, therefore, ye eat or drink, or what-
soever ye do, do all to the glory of God." The fashion of your
father's house, in civil actions, is to be sunk and swallowed up in
these things, to be minding them more " than the one thing need-
ful," and to have no respect to the command nor honour of God in
120 PRIVILEGE AND DUTIES
them ; and so to make these things either justle out duty to God
altogether, or to take such a lift of them, that uo vigour of spirit,
and sometimes even no strength of body, is left for duty to God*
To be untender in these things, and even to give conscience a
stretch, if a person can gain any profit or ease by it. To count
truth in words, and exact uprightness in dealing, and to do no other
way to others, than we would they should do to us, but needless
nicety. If you quit not these fashions, you will never see the house
of heaven. Luke x. 41, 42; 1 Cor. vi. 8, 9 ; 1 Thess. iv. 6. If
ever men get more religion, they will get more moral honesty.
The fashion of your father's house in religious actions, (for there
is some religion even in that house, but it is of the fashion of the
house), that is to hold with the one half, and that too the worst
half, the outer half, the mere form of godliness. To hold with
bodily exercise, but endeavour not to worship God in spirit. So that
men in that house shut the eyes of their bodies, yet their hearts are
going after their covetousuess ; they bow their knees, but their
hearts remain inflexible. It is their custom to seek to please them-
selves more than God, Matth. vi. 2. To go about these duties that
they may sin the more freely, and so make a covering of them
to some lust, Prov. vii. 14, 15. They put them in Christ's room,
" going about to establish a righteousness of their own." If you
quit not these fashions, you are not God's people, " for God is a
spirit, and they that worship him, must worship him in spirit and
in truth." " His people are the circumcision, who worship him iu
spirit, rejoice in Christ Jesus, and have no confidence in the flesh.'*
Hypocrisy is a mask which God will pluck ofl".
5. You must quit the garb of the house. Under the Old Testa-
ment, when people were to make any solemn appearance before God,
they were called to change their garments. Gen. xxxiv. 2. And
if you would shew yourselves Christ's spouse, you must part with
the garb of the house, off which you are come. You must part with
the inner garment of the house, " that is the old man with his deeds."
Ephes. iv. 22 ; Col. iii. 9. The old man is the corrupt evil nature ;
his deeds are the corrupt workings of that nature iu heart and life.
These cleave close to us, as a girdle to the loins of a man, but we
must be putting them off by daily mortification. In vain do we pre-
tend to be espoused to Christ, if we still retain our former lusts.
Christ has another garment for his spouse, which we must put on, if
ever we see heaven, that is " the new man," the new nature with a
new life, Ephes. iv. 24. It is made up of two pieces : righteousness,
the whole of our duty to man ; and holiness, the whole of our duty
to God. For true religion is universal, and therefore it is called a
man ; not a member or two of a man, but a whole man.
OF Christ's spousk. 121
You must also part with the upper garment of the house, that is
the filthy rags of your own righteousness, Is. Ixiv. 6 ; Zech. iii. 4.
The way in our father's house, is to cover their unrighteousness with
their own righteousness, their evil with their good, their sins with
their duties. But alas ! all this is but a covering of rags, that will
not hide thy shame before the Lord ; a covering of filthy rags, that
will make thee more vile. Christ hath provided the white raiment
of his own righteousness for thee, that must be put on by faith ;
and all thou doest must be washed in the blood of the lamb, or thou
wilt be ruiued with it. You must learn that lesson in your husband's
house, that never one could yet learn in their father's house, even
to work in religion, as if you were to win heaven by working, and
then to overlook all, as if you had done nothing.
Lastly, You must quit the interest of the house. People readily
are concerned for the interest of the house of which they are mem-
bers, and none more than the members of our father's, that do their
utmost to support it. Now, if you mind for heaven, you must quit
this interest, and pursue the interest of the house of heaven. You
must not interest yourselves in the quarrels of that house. That
house hath a quarrel against the image of God, the power of god-
liness, and the people of God, Gen. iii. 15 ; and all the members of
the house interest themselves in the quarrel, one way or another, to
bear down the exercise of godliness. Persecutors strike it down ;
mockers jest upon, and laugh at it; the worldly man gravely pro-
nounces it to be folly ; the hypocrite's heart rises bitterly against it,
and bears it down and smothers it, with contention and strife about
outward things. All join together in the quarrel, though they go
different ways to work. But you must stand upon the side of god-
liness.
You must not support the interest of your father's house. Christ
was sent to pull it down, "to destroy the works of the devil;" do
not you put to your hand to hold it up. The members of the house
are very much concerned to hold it up. They will not give their
help to curb sin, but, upon the contrary, they encourage one another
by example and otherwise, like Babel-builders, to go on with the
work. Let none that mind for heaven, support the interest of Satan
in the family, or in any place where they are. We now proceed,
II. To give reasons, why these that are espoused to Christ, must
forget their father's house.
1. Because our father's house, and husband's house, are quite
contrary the one to the other, as heaven and hell, light and dark-
ness, and there is no reconciling them, 2 Cor. vi. 14, 15. There-
fore we must renounce our part in, and relation to the one, if we
122 VUIVILEGE AND DUTIES
mind to plead a part in, and relation to the other. They never
shall mix. " God will preserve his people from this generation, for
ever." They uever can mix. " You cannot serve God and mam-
mon." The heads of these houses are opposite, the work, the enter-
tainment, the fashions, and interests; therefore, as you would not
renounce your part in Christ, forget your father's house.
2. Because, as our husband's house is most honourable, so our fa-
ther's house is most base. These that are espoused to Christ, as
Christ is their husband, they are God's children ; they are of the same
family with the angels ; nay, the very angels are ministering spirits,
to take care of them who are joint heirs with Christ. They are
honourable in their relations, and rich in their title to heaven and
glory. But our father's house has nothing in it but baseness, for it
is a fallen house, fallen from honour to the deepest disgrace, from
happiness to extreme poverty and misery. For us to follow the
ways of it, is as if one brought into a noble family could not forget,
but bring along with her, the way of the beggarly family from which
she came.
3. Because we will never apply ourselves to the way of our hus-
band's house, if we forget not our father's house. While the hearts
of the Israelites were set on the flesh pots of Egypt, they could
make no progress in their journey to Canaan. Laban knew that
Jacob could not enjoy his service, when he much longed after his fa-
ther's house. The afl^ectiouate remembrance of the work and pro-
vision of our father's house will be a dead weight on those that have
begun to run the race set before them; and always, the more we give
way to our corruptions, the more tenderly we handle our lusts, reli-
gion will be the more difficult.
4. Because it is the worst of houses. No wonder, for the devil,
the worst of masters, is the master of the house. No slavery like
the service of that house. It is soul slavery. No entertainment
like it, for it can never satisfy ; nay, it is destructive to the soul.
The work thereof is sin, the wages death, eternal death. The fa-
shions of the house are the very reverse of all that is good. The
interests of the house are the dishonour of God, the ruin of man-
kind. The garb of the house is filthy rags, and the shame of their
nakedness will at length appear before the world.
Use 1. Of Information. It informs us,
1. In vain do we pretend to be espoused to Christ, if we do not
reform our lives according to the rules of the gospel, but still hold
on the old way, 2 Cor. v. 17. The old life, with a new profession
and an engagement to be the Lord's, will make men but whited
sepulchres ; or like an old rotten wall new plastered, that will burst
out fearfully, and go to ruin.
OF Christ's spouse. 123
It is not enough to be like neighbour aud other. It is but a sorry
character. All the people of God must be nonconformists to, and
dissenters from the world. The broad gate is room enough for mul-
titudes, but they that will be at heaven, must be a singular sort of
people, for they are men wondered at ; content to take on them the
hatred of their native country, and father's house.
Use. 2. It reproves those that will not forget their father's house,
bat cleave to it and to the way thereof. And who are these ?
1. Those that, in the midst of gospel light, yet continue in the
darkness of the house ; even all grossly ignorant persons. They
that are brought out of their father's house to Christ, are brought
out of darkness to light, though they know not a letter. " They
were sometimes darkness, but now are they light in the Lord." If
people remain ignorant under gospel means, we know what is the
cause, their father has put out their eyes. 2 Cor. iv. 8, 4. This
will end in eternal darkness. " It is a people of no understanding,
therefore he that made them will not have mercy on them ; and he
that formed them, will shew them no favour."
2. Those that retain the language of the house. "When Peter
spoke, the damsel knew what countryman he was. " Thou art a
Galilean, for thy speech bewrayeth thee." And what shall we say
of thee, that art a curser, a swearer, a liar, a filthy speaker, but
thou art a Hellilean. I appeal to your own consciences, what sort
of language that is, whether it sounds like heaven or hell. To hear
a man speak as if hell were opening ; breathing out lies, as if in-
spired by the father of them ; speaking, as if an unclean devil were
speaking out of him ; what can one think in such a case, but that
the person speaks like the house to which he belongs. But if you
will not forbear that language, it will turn to blaspheming at length
through a long eternity. For the former is the language of the
house in time, the other in eternity.
3. Those that wear the badge of the house on their breasts, the
master of the house's mark on their foreheads, so that those who go
by may easily know who they are. Profane people. You that
will not bow a knee to God. " The wicked, through the pride of
his countenance, will not seek after God." You that take room to
yourselves in all licentiousness, that have nothing to do with re-
ligion, but to shew aversion to all that is good; if not to mock and
reproach others that seem to be religious. Will you pretend to any
portion in Christ? No, no, you know not Christ, and he will dis-
own you. A dumb devil possesseth you now, that you cannot, will
not pray to God now ; the day will come, that you will cry to the
hills to fall upon you, and hide you from the face of the judge.
Vol. IV. I
124 PRIVILEGE AND DUTIES, &C.
You will have a nierry life of it now, but you shall weep; you will
make a jest of religion now, but that will make you roar at length.
Your heart is averse to all that is good now, the copestone will be
put on it in hell. You care not for prayers, godly discourse,
examinations, or sermons ; but some of you will go to the hill with
the beasts, Sabbath after Sabbath, and desire no person to take that
task off your hand. Well were it for you, if, as you live with the
beasts, you were to die with them also.
4. Those that give up themselves to the trade of the house,
minding nothing but the world, earthly things. They have no
trade with heaven. They know not what communion with God
means. They will have their work on earth as far advanced as
their neighbours, but their work for eternity is yet to begin. They
are so busy they cannot get time for it. They have so much to
do otherwise, they cannot get anything done to purpose for their
perishing souls. That is folly, for the world will be consumed in
flames, when that soul of yours shall continue to exist, to be either
eternally happy or miserable, as it is now seen to be in time.
Lastly, Those that are the hidden servants of the house. It has
been said of some, that they have stealed away to heaven, without
being observed ; but there are others that steal away to hell, and
the world never hears the sound of their feet : even deep veiled
hypocrites, whited sepulchres. *' They are disobedient, deceiving,
serving divers lusts and pleasures." They wear Christ's livery, but
yet are Satan's drudges. There are always some lusts that have
such persons absolutely under their power. The broad way is wide
enough, so that they can easily get a bye path in it, to go by them-
selves to destruction, without mixing with the profane rabble that
keep the highway. However, all come to one lodging at length.
*' As for such as turn aside to their crooked ways, the Lord shall
lead them forth with the workers of iniquity."
Use of ExHORTATioisr. Be exhorted to forget your father's house.
Leave the master of the house, the work, and the provision of the
house. Renounce the devil, the world, and the flesh, and betake
yourselves to Christ and his service.
Motive 1. Your father's house will remove, and it will be a sad
removing. Our Lord's family will remove also, but it will be a
happy removing. Christ hath a higher house in heaven, to which he
will remove all the family he hath on earth. The devil hath a
higher and a lower house also. His higher house is in this world,
and it is a throng house ; but the day is coming that his family
will remove into the lower house, the bottomless pit, so as not one
shall remain behind. There are some removing out of it daily, and
CHRIST JESUS, &C. 125
tlicu the rest that remained behind are secnre, bnt it will not be
always so. There was a horrible cry at Dathau and Abiraiu's
removing, Numb. xvi. 31 — 34 ; what a cry will there be when the
family goes away together, and " shall all be cast into the lake of
fire," which is their new house ! Leave it then quickly, lest ye
perish with it.
Motive 2. It is highly reasonable, if you will have any part in
Christ. You can have no part in him, but as espoused to him ; and
if espoused, then " you must leave your father and mother, and
cleave to your husband." Did he not say to you in the ofter made,
If you take me, let these go their way. "Will you come into this
house, and not forget your father's house ? Nay, if you do not, he
will pursue you as he did Israel, like those who break wedlock.
Ton have all professed your acceptance of the marriage covenant,
all have had the seal of it in baptism, and some of you in the ordi-
nance of the supper. Remember, then, you have lifted up your
hands to the Lord, and cannot go back.
Lastly, Consider the motive in the following verse, " So shall the
king greatly desire thy beauty." From this you have several argu-
ments, your leaving off these will truly beautify you in the sight of
the Lord. Holiness is a beauty, it is soul beauty, a lasting beauty.
Now, thus beautified, you shall be amiable and acceptable in the
sight of thy Lord and Husband, and he will take pleasure in thee.
He is a King worthy to be pleased, and his favour worthy to be
sought. Finally, thou shalt be at no loss, whatever you part with
for his sake. Communion and fellowship with him will make up
all your losses. Amen.
May 1, 1712.
CHRIST JESUS DULY PRIZED.
SERMON XIII.
Philippians iii. 8,
Yea, doubtless, and I count all things but loss, for the excellency of the
knoivledge of Christ Jesus my Lord.
The apostle, in the preceding verse, having spoken of his privileges
in his unconverted state, and told how meanly he thought of them
I 2
126 CHRIST JESTTS
for Christ ; doth in this go out with full sail, in running down all
things whatsoever, in comparison of Christ. In the words. Con-
sider how things weighed in his esteem. That which was of the
greatest weight with him, and was absolutely highest in his esteem,
was the excellency of the knowledge of Christ. That is the excel-
lency of the practical knowledge of Christ, saving acquaintance
with, and interest in him. Next what was downweighed by it, all
things ; not only his good works done in his unconverted state, but
even these really good, done by the influence of the Holy Ghost.
In a word, all things imaginable, without Christ, he counts loss ;
and in comparison of Christ. "We have also his certainty in this
•matter. He was not in doubt about this reckoning, but with the
utmost certainty was come to a point, " Tea, doubtless."
"We have a remarkable evidence of a superlative esteem of
€hrist ; namely, that whereas he had suffered the loss of all things
for him, on a review thereof, he counted himself no loser, but fully
made up, so as he might but win Christ. So much for a general
view of the words. More particularly, before we enter on the
matter of the text, we shall attend, first, to the apostle's manner;
and, secondly, to his grand scope.
I. Let us consider the manner in which the apostle delivers him-
self upon this great subject. He speaks with openness, with the
utmost certainty, and the greatest affection. I shall illustrate
these three points in their order.
1. He openly professeth his esteem of Christ above all. He does
not deliver this truth in the general, that Christ is to be preferred
above all, but lays it out in his own experience, that they might see
that he had good reason for what he said. This teaches us, that it be-
comes the saints openly and avowedly to profess their superlative
esteem of Christ. It is not enough to have that esteem of him in the
heart, but it should have a vent outwardly. " For with the heart
man believeth unto righteousness, and with the mouth confession
is made unto salvation." This confession must be made for the
glory of God. One great end of our regeneration and marriage with
Christ is, that we may sound forth his praise in the world. " This
people," says he, " have I formed for myself, they shall shew forth
my praise." If his heart has been opened to receive us, why should
our mouths be shut to his praise. We have no more to render, but
the calves of our lips. It serves also for the good of others, that
they may fall in love with Christ. " I will make thy name to be
remembered in all generations, therefore shall the people praise thee
for ever." The recommendations which the saints give to Christ
have often a good effect. They say that the dropping of the lily
DULY PKIZKD. 127
begets other lilies, so the saints beget others to Christ, by the drop-
ping of their lives, which have an attractive virtue, 1 Pet. iii. 1, 2,
The drops of their blood are generative of saints. The blood of the
martyrs is the seed of the church. Yea, the very droppings of
their mouths for Christ are beneficial, Song vii. 9. It is then no
part of religion for persons to keep their religion to themselves.
There is much hypocritical profession ; but we must not hide our
love to Christ, if we have any, because of that. We must not be
dumb in the cause of Christ and religion, because many give him fair
words, and no more. Blessed is that professor, in whom Kaphtali's
blessing and Joseph's do meet, goodly words, and a fruitful bough.
Let the saints learn then to be more open mouthed for Christ.
Let them commend him to others, and commend him from their own
experience ; first, to their fellow saints, saying, " Come, and hear,
all ye that fear God, and I will declare what he hath done for my
soul." ! should not Christ's friends be commending their friend
one to another. This would be a most seasonable work at this day,
in which religion is decaying ; and if ever Christ comes again, to the
spirits of his people in this land, this neglected work will be revived.
! it would be like a coal of fire, to set love to Christ in motion.
Will two cold flints, sti'iking one another, kindle a fire ; how much
more two, in which there is some fire. " How did our heart burn,"
said the disciples, " within us, while he talked with us by the way,
and while he opened to us the scriptures."
Let them also commend him to strangers. Song v. 9 — 16. Drop a
word for Christ to such, you know not what it may do. Many times
a word forgotten by the speaker has been minded, with time and
place, by the person to whom it was spoken in Christ's behalf, and
has been like seed dropped, that has sprung up sweetly afterwards.
sirs ! when we come to a death-bed, and ask ourselves what have
we done, what have we spoken for Christ, we will have but a sorry
reflection on it, if we do not exert ourselves more in that way than
we are like to do.
Let us also speak in his cause and interest in the world. We
should do that especially in those things that are opposed in our
day ; to be sure to hold by the truth of Christ, against all opposi-
tion, Mark viii. 38. If we esteem one highly, it is natural to take
his part, and to do what we can to support his interest and honour ;
and if Christ have our hearts, he will get our endeavours that way
also.
2. The apostle, in the text, expresseth himself with the utmost
certainty, " yea, doubtless." lie was not halting between two opinions,
but goes with full sail, to determine iu Christ's favours, upon tho
128 CHKIST JESUS
competition of afly thing whatsoever with him : " Yea, doubtless,
and I count all things," &c.
Doctrine, In matters of religion, we should labour to be doubt-
less. We should be at a point, fully resolved, at a full assurance.
This holds in these two things : First, In the truths of religion
without us. Secondly, In the truth of religion within us. So Paul
was doubtless in these two points. He did not doubt but he so
counted and esteemed Christ above all. He as little doubted, but
so counting, he counted right.
I. Then we should labour to be doubtless in the truths of religion,
especially the main points of religion. " Rooted and built up in
him, and stablished in the faith as ye have been taught, abounding
therein with thanksgiving." This is necessary,
1. Because, however doubts of these may be our affliction, yet
they are our sin also. Satan may be the father of them, indeed ;
but it is a dark and unbelieving heart which is the womb in
which these doubts are conceived, and by whose breasts they are
nourished. It is the filthy mire of a corrupt heart, from which
doubts as a thick mist do arise, to darken the light of the truth
shining in the word of God.
2. Because these doubts are enemies to faith. It is true, doubt-
ing is not altogether inconsistent with faith ; namely, with the exist-
ence of faith in the soul. May it not be said that true faith is the
legs of the soul ; doubts are the lameness of these legs, so that
though the man may walk with them, yet he walks halting by them.
And so far as they are opposite to faith, they are dishonourable to
Grod, and impeach his truth. " He that believeth on the Son of God,
hath the witness in himself: be that believeth not God, hath made
him a liar ; because he believeth not the record that God gave of
his Son."
3. Because they are the spring of apostacy and defection from
the truth. They first set men a-wavering; they are carried about
with every wind of doctrine ; they were never truly rooted in the
truth ; and after they have gone hither and thither in their prin-
ciples, at last they come, in a time of temptation, to fall off alto-
gether.
Lastly, Because they are enemies to growth in religion. A float-
ing head makes a barren life. Like a tree that never takes with
the ground, but is always loose, it cannot bring forth fruit while it
is so, Eph. iv. 14, 15.
Labour then to be at a point in the truths, especially the main
truths of religion. An(f. for this cause,
DULY PRIZED. 129'
1. Study the word of truth, which is God's testimony to the truth.
" To the law and to the testimony ; if they speak not according to this
word, it is because there is no truth in them." The word of God is
the only foundation of faith. Tou may take up things upon your
own fancy, or the testimony of others, and then hold fast what you
have so received. But that is not faith which is not founded on
divine testimony. Hence many cannot be said to be doubtless, as
to the foundation points of religion, because their belief of them
is not founded on the testimony of the word of God having weight
with tlieir consciences, hence their belief of them is as a house
built on sand.
2. Give up yourself to the teaching of the spirit of truth. Lay
your souls down before the Lord, to be taught by his Spirit. " It
is written in the prophets, And they shall be all taught of God."
When Peter said to Jesus, "Thou art the Christ, the Son of the living
God," Jesus said unto him, " Blessed art thou Simon Bar-jona :
for flesh and blood hath not revealed it uuto thee, but my Father
which is in heaven." The Spirit of God teaches men experimentally,
making them not only to see, but to feel the truth and its power
upon their own hearts. He brings them " to obey from the heart
that form of doctrine which is delivered unto them." Their souls
are cast into the mould of it. And for this cause, there is need of
much humility and self-denial, and a readiness to hear what the Lord
will say. "The meek will he guide in judgment, and the meek will
he teach his way."
Lastly, "Walk in the truth. " If any man will do his will, he shall
know of the doctrine, whether it be of God, or whether I speak of
myself." There is a certain harmony betwixt the truths of God,
and a tendency in them to holiness of life; so as close walking with
God inspires a man with a certain relish, by which he is enabled to
discern betwixt truth and error; having his spiritual senses exer-
cised, he judgeth of them, as the month tastes meat. We now pro-
ceed,
11. To shew that we should labour to be doubtless as to the truth
of religion within us, as to the reality of grace, and not satisfy our-
selves with a continued uncertainty in that point, whether Christ
hath the chief room in our heart or not. We should seek after this
certainty, with respect to our personal religion.
1. Because the saints may attain to it. It is promised. "He
that hath my commandments," saith Jesus, " and keepeth them, he
it is that loveth me: and he that lov.th me shall be loved of my
Father, and I will love him, and will manifest myself to him." It is
cumuiaudcd. '• Wherefore the rather, brethren, give diligence to make
130 CHRIST JESUS
your calling and election sure ; for if ye do these things, ye shall
never fall." Again, " Let us draw near with a true heart, in full
assurance of faith ; having our hearts sprinkled from an evil con-
science, and our bodies washed with pure water. Not only scripture
saints, as David, Hezekiah, Thomas, Peter, Paul, but even many
others of lower size have attained it.
2. Because doubts in this case are hurtful. Such doubts are like
thistles among corn ; though it is possibly not the worst ground on
which they grow, yet they are hurtful weeds, and are to be plucked
up. Doubts are injurious to God, and spoil him of his praise. They
are injurious to the saints themselves, spoiling them of their comfort,
strength, and confidence, which they might otherwise have, 2 Peter
i. 10. A doubting Christian is always a weak Christian ; therefore
I will add,
Lastlj/, The case of our day calls for it. There is so little doubt
of our being put to the trial, that we should now be labouring to be
doubtless about it. For a doubting Christian is very unfit to act for
Christ in a difficult time, and more unfit to suff'er for Christ. "When
we have nothing in the world sure, we should endeavour to have our
religion sure. Therefore in suffering or difficult times, the Lord
uscth to give this assurance to his people, as to Moses, Paul, &c.
Directions. 1. Labour to get out of au ill frame, if you would be
doubtless as to your state. It is difficult for a man to know in
what state he is, when asleep ; so in the spiritual state of security,
our evidences sleep with us ; therefore, awake. Nor can a man
judge of his state when in a faint ; so in the spiritual faint of deser-
tion, we are not fit to read our evidences, when the light of the
Lord's countenance is gone out with us. Nor can a man judge of
his state, when stunned with a sore fall : thus also spiritual falls,
especially relapses, put a man out of his spiritual senses. As a man
when he is in a thicket of thorns, so are men sometimes in tempta-
tions, they are no sooner out, than they are taken hold of again.
Wrestle then to get out of entangling temptations.
2. Labour to have a close walk with God. " Herein," says Paul,
*' do I exercise myself, to have a conscience void of ofi'ence to-
wards God and toward men." This hath the promise of assurance.
" Whoso ofi'ereth praise glorifieth me : and to him that ordereth his
conversation aright, will I shew the salvation of God." Such a con-
versation makes conscience our friend, and cherisheth the Spirit, by
which we are sealed. " Beloved, if our heart condemn us not, then
have we confidence toward God."
3. Attend carefully to the duty of self-examination. " Examine
yourselves whether ye be in the faith ; prove your ownselves ; know
DULY PRIZED. 131
ye not your own selves, how that Jesus Christ is in you, except ye
be reprobates," God has given us, in his word, marks of the soul's
being in Christ, these we should apply.
Lastly, Cry much to God for his Spirit, to teach you to know the
things that are freely given to you of God, and for his Spirit " to
bear witness with your spirit, that you are his children."
Having thus seen the apostle openly professing his esteem of
Christ above all, and expressing himself with the utmost certainty ;
we go on, thirdly, to observe that the apostle delievers himself here
very affectionately, and with an enlarged heart. The more he speaks
of Christ, he still riseth the higher. Some things he counted loss,
but here all things ; not only loss, but dung. Now,
This teacheth us, that the excellency of Christ is a subject that
natively fires a gracious heart. It doth this,
1. Because all their hopes are in him. Whatever they have in
hand, or in hope, of pardon, peace, joy, assurance, all is built on him
as the foundation. " For they are dead, and their life is hid with
Christ in God. When Christ, who is their life, shall appear, then
shall they also appear with him in glory."
2. Because all their desires are in him. " Whom have I in
heaven but thee, and there is none on earth that I desire besides
thee." He is to them a satisfying portion, in whom they see enough
to satisfy, and to give rest to their spirits.
Use 1. It is a sad sympton when people's spirits are not affected
with the preaching of Christ. When people find their hearts
touched and affected with the thunderings of the law, but remain
unmoved with the still small voice of the gospel. When things
relating to the public raise their spirits, and the preaching of Christ
is tasteless to them, as the white of an egg ; it is the sign either of
a dead, or a distempered soul.
2. Let the saints then think, speak, and hear of Christ, as the
best way to fire their coldrife hearts and affections. It is by him
alone we partake of divine influences ; and to his saints, " his name
will ever be as ointment poured forth, therefore do the virgins love
him." The more the soul thinks on hira, the more precious will he
be in its eyes ; for he is an object that will abide a look.
II. Let us consider the grand scope of the apostle in this verse.
It is to shew the incomparable excellence of Christ. Every clause
in the text breathes out this. " Yea, doubtless, and I count all
things but loss, for the excellency of the knowledge of Jesus Christ
my Lord."
Doctrine. Jesus Christ is an absolutely matchless one. He is a
nonsuch. All sheaves must bow lo his. The subject of the match-
132 CHRIST JESUS
less excellence of Christ, is a subject tliat can never be exhausted. I
shall only drop a few things. There are three ways to prove the
transcendent excellence of Christ.
I. By testimony.
II. By real evidence.
III. By comparison.
I. By testimony. Heaven and earth concur to bear witness to
the transcendent excellence of Christ. He hath,
1. God's testimony. The Father declares him to be his delight,
Isa. xlii. 1. He gave him to the world as the greatest demonstra-
tion of his love, John iii. 16. He declared by a voice from heaven,
" that he is his Son, in whom he is well pleased ;" not only with
himself, but with sinners for his sake. This was done with great
solemnity, " for lo ! the heavens were opened to him, and he saw
the Spirit of God descending like a dove, and lighting upon him."
2. The testimony of angels. An angel brought the news of his
birth, and an host of them sung for joy at the great event, Luke
ii. 10 — 14. In another place, we find thousands of thousands of
them, giving their testimony to him, in these words : "Worthy is the
Lamb that was slain, to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing."
3. The testimony of the saints in heaven, who have got a place
among them that stand before the throne. This we may learn from
that which is borrowed from their practice, to shew the exercise of
the church militant. " They rest not day and night, saying Holy,
holy, holy. Lord God Almighty, which was, and is, and is to come.
They fall down before him that sitteth upon the throne, and worship
him that liveth for ever." They cast their crowns before the throne,
saying, " Thou art worthy, Lord, to receive glory, and honour,
ar.d power: for thou hast created all things, and for thy pleasure
they are, and were created." Could we have access to them, they
would give us that testimony of him which the queen of Sheba gave
of Solomon. " Behold the half was not told me : thy wisdom and
prosperity exceedeth the fame which I heard. Happy are thy men ;
happy are these thy servants, which stand continually before thee,
and hear thy wisdom."
4. The testimony of the saints on earth, who concur in this, that
he is a matchless one. " Thou art fairer," say they, " than the
children of men ; grace is poured into thy lips : therefore God hath
blessed thee for ever." Says Asaph, *' Whom have I in heaven but
thee, and there is none upon earth that I desire besides thee."
Says Solomon, " For wisdom is better than rubies ; and all the things
that may be desired, are not to be compared to it." But why should
DULY PRIZED.
133
we stand upon particulars, all have given a real testimony, in joining
with Paul, in the text. They know him, and therefore their testi-
mony is to be regarded.
5, His very enemies bear testimony to him. We hear them say,
Never man spake like this man.
All that profess his name, give him that testimony, though, alas !
many of them, indeed, prefer others to him.
II. By real evidence, whereof take these following :
1. He is God. " He is the true God, and eternal life ;" therefore
his excellence is infinite. " lu him dwelleth all the fulness of the
Godhead bodily." " He is the brightness of his Father's glory, and
the express image of his person, upholding all things by the word
of his power." Angels and men, and all their works, are but
created things, the workmanship of his hands. He is the Creator, the
beginning : " All things wei'e made by him ; and without him was
not any thing made that was made."
2. Christ is commensurate to the desires of the soul, which all
creatures, conjunctly or severally, are not. All things besides him
have the bounds of their goodness ; one of them is good for one
thing, another for another; none of them for all things. But there
is an universal fitness in him, " for it pleased the Father, that in
him should all fulness dwell." He is the storehouse, from which all
the saints, from Adam, have derived the supply of their wants.
" In him are hid all the treasures of wisdom and knowledge."
What would we have, it is all in him.
3. Whatever excellency or perfection is in any thing else, it is
derived from him. The most desirable creatures shine with light
borrowed from him. There is no perfection in the creature, but
what is eminently in himself, as the first cause. " That was the
true Light, which lighteth every man that cometh into the world."
4. All things beside Christ cannot make a man happy ; but
the enjoyment of Christ alone can do it. There are two things
wanting in all the creatures, that are to be found in him. These
are, First, sufficiency ; nothing can make one happy, but what is
completely satisfactory ; for if there be the least want, it mars
happiness; now nothing besides Christ is such. In the most pros-
perous condition there is something wanting, as in paradise. Clirist
alone is completely satisfactory, Psal. Ixxiii. 25. "He is all in
all;" virtually all things. He is the heir of all, and they who have
him, have all. Secondly, certainty ; what is liable to change can-
not make men happy; but all things beside Christ arc so, Prov.
xxiii. 5; but he is unchangeable, "the same yesterday, to-day, and
forever." All fuluoss dwells in hiin; they that eisjoy him uoid
134 CUKIST JESUS
fear no change ; not in this life, " for he loves unto the end ;" nor
in the life to come, " for they shall be ever with the Lord." No
change with respect to the subject, they shall never be taken from
him, Rom. viii. 38 ; nor with respect to the object, he shall never be
taken from them.
5. When no other thing can make help to a man, Psal. cxlii. 3,
4. Thus while the cisterns of created comforts run dry, the saints
live in, and by him. Thus when David was spoiled of all, in
Ziklag, " he encouraged himself in the Lord his God." Thus
Habakkuk resolved, that whatever should befall him, " he would
rejoice in the Lord, and joy in the God of his salvation." So when
death comes, they have him " to be the strength of their hearts, and
portion for ever."
Lastly, He can do for us what no other can do, procure for us
pardon of sin, peace with God, a right to heaven, things which
angels and men cannot do.
III. By comparison. No person, no thing is to be compared with
him.
1. Men on earth ; what are they, in comparison of Christ. Great
men ; they are all but his vassals, who is King of kings ; they have
but a borrowed glory. Wise men ; their wisdom is but folly, in com-
parison of the wisdom of God. Good men ; their goodness is no-
thing, in comparison of him.
2. Saints in heaven; what are they, but so many bright stars
shining with light from the Sun of Righteousness, wonders of his
mercy, and monuments of his love. They are like the lilies, wearing
a glory for which they never toiled.
3. Angels are all servants. He is their head. When an angel
was offered to go before the people, Moses was not content, but said,
" If thy presence go not with me, carry me not up hence."
4. The devils have great power : the god of this world. Christ
hath the devils in a chain.
No things are to be compared with him, no affluence of worldly
things. They are all of them greater in expectation than in enjoy-
ment. All broken cisterns that soon run dry. All bitter sweets.
All insufficient to satisfy the heart.
Even spiritual things are not to be compared to him. Grace and
glory are his gifts ; but the giver must be above the gift.
Use 1. They have a poor portion who are without Christ. They
never can be happy.
2. They have made a good choice that have received Christ. Be
their case what it will, they have no reason to complain ; Christ is
theirs. Though they have little in hand, they have much in hope.
DULY PRIZED. 135
3. "We are to stand on nothing, so as we may gain Clirist ; and to
be satisfied with nothing, if so we must lose him.
This subject reproves all the slighters of Christ. Such are profane
persons, carnal worldlings, moralists, hypocrites however refined,
and all such as undervalue the glory, honour, kingdom and interest
of Christ in the world.
Let what hath been said commend Christ to us all.
ALL THIXGS BUT LOSS FOR THE EXCELLENCY, &C.
I COME now particularly to the words. Here is the excellency of
the knowledge of Christ, held forth as before all things. "What is
meant by the knowledge of Christ ? By the knowledge of Christ
here, I understand a saving interest in, and enjoyment of Christ. So
it is taken, " This is life eternal, that they might know thee the only
true God, and Jesus Christ whom thou hast sent." So our Lord tells
the foolish virgins, " I say unto you I know you not." They plead
an interest in him, hereby he disowns them as none of his. And so
" seeing of God," Matth. v. 8, and " seeing of the kingdom of God,"
John iii. 3, is put for an interest in, and enjoying of God. And so
the text must be understood ; for certainly it is not the notional,
speculative knowledge of Christ, which Paul's adversaries here ne-
glected not ; but the saving, practical, experimental knowledge of
him, as is evident from the context, ver. 9. This is that for which
he throws away all things else, taking and desiring to have him
instead of all. And this is called the knowledge of Christ,
Because Christ is a spiritual object ; an object for the soul, and
not for the senses; "whom, having not seen, we love." The soul
must rise from sensible things and occupy itself in the contemplation
of his perfections, uniting with him, so that the soul finds that sweet-
ness in him that satiates it, so that the happiness of heaven consists
in the seeing of God and of Christ, " whom we shall see as he is;"
that is, the enjoying of them.
Doctrine 1. That only is the true knowledge of Christ which ter-
minates in an interest in, and enjoyment of him. All other know-
ledge that comes short of this is unworthy of the name. As the
least brook that is, however shallow, differs from the deepest standing
pool, while it runs into the sea, and resteth not till it be there ; so
the least measure of saving knowledge differs from all the light a
hypocrite hath, in that it terminates in an embracing of, and uniting
with Christ, while the other stands idle and inefficacious in that
matter. To confirm this, consider,
1. That all the knowledge of Christ which men have, that brings
them not to him, is but splendid ignorance, according to the word.
136 CHRIST JESUS
Henco they are branded everywhere as fools ; men whose hearts
cannot be right, because their heads are not right; foolish builders,
foolish virgins ; they are blind also. Some persons can talk so as
they are admired of the ignorant, but when knowing persons come
to try their knowledge, they find they do not understand what they
speak, nor whereof they affirm. So is it with those that have not
the saving knowledge of Christ ; their knowledge is but gilded ig-
norance.
2. That knowledge of Christ, which issues not in an interest in
in him, is not so much knowledge, as mere opinion; which is dubi-
ous and uncertain. " The natural man receiveth not the things of
the Spirit of God, for they are foolishness unto him; neither can
he know them, because they are spiritually discerned." Natural
men, to speak properly, have not the knowledge of Christ ,though they
can preach him ; but only an opinion, a good opinion of him, as men
have of many points that are in controA^ersy, in which they are far from
an absolute certainty. They think well of Christ, but yet they will
not commit themselves to him, because they are not sure. When you
meet with a stranger at an inn when travelling, you find, perhaps,
the man a very discreet person, and you form a good opinion of him,
that he is a very honest man, and therefore you will converse with
him a while ; but yet you will not commit your money to him, be-
cause though you have a very good opinion of him, he is a stranger
to you, you do not know him. Just so it is with those who have
only a speculative knowledge of Christ. They do not know him so
well as to put their trust in him. There are two points of saving
knowledge, by which I may exemplify this.
1. The superlative worth and excellency of Christ. That he is
more precious than all things else, as in the text; and that all the
things that may be desired are not to be compared to him. Now,
no doubt, each in this congregation would answer, if asked, that
they know this. But mistake it not, there is a difterence betwixt
knowledge and opinion. As for most of us, it is bixt opinion, not
knowledge, otherwise we would take him for, and instead of all,
Matth. xiii. 45, 46. If one should offer a pearl to an ordinary
merchant for all that he hath, his attention would be excited, his
heart and eye would be in the pearl indeed, but he dare not venture
on the bargain ; for though he has some notion that perhaps that
one pearl is better than all the goods he hath, yet he is not sure.
But should a jeweller come and tell him, assuring him that it is
worth double of all his ware, he would take it, and give up all his
ware with heart and good will. Thus saith Jesus, "if thou knew-
est the gift of God, and who it is that saith to thee, Give me
I>ULT PRIZED. 137
to drink ; thou wouldest have asted of him, and he would have
given thee living water."
2. Christ's sufficiency. That Christ is able to bear all the sinner's
weight for time and eternity. That he is just such an high priest as
became us. We all think we know this ; and certainly the saints
that have believed, and rolled all their weight upon him, have
known it. They can say, each for himself, " I know whom I have
believed, and am persuaded that he is able to keep that which I
have committed to him against that day." But really, to the most
part, it goes no fai'ther than a bare opinion, which never brings them
to venture all freely upon him. They are like a man fallen into a
deep pit, a rope is let down, he looks to it again and again, thinks
it is strong enough ; yet when he comes to try it, he starts back,
cannot venture for he is not sure, and therefore falls a climbing up,
till he fall and rnin himself. Now the true knowledge of Christ
differs exceedingly from this opinion of hira. Says Paul to the
Thcssalonians, " Knowing, brethren beloved, your election of God.
For our Gospel came not unto you in word only, but also i:i power,
and in the Holy Ghost, and in much assurance."
3. The true knowledge of Christ engages the heart, and captivates
the soul. " And they that know thy name, will put their trust in
thee ; for thou, Lord, hast not forsaken them that seek thee."
"When the gospel comes in power and demonstration of the Spirit,
the heart of a sinner is overpowered, that as it cannot hinder itself
to assent to clear truth, so it cannot but embrace him as the chief
good. " Because of the savour of thy good ointments, thy name is
as ointment poured forth, therefore do the virgins love thee." As
the loadstone draws iron to it, so there is a divine virtue in spiritual
illumination, to draw the sinner to Christ. As some waters have a
healing virtue coming through minerals, so Christ, riding in triumph
in his glory through the soul, certainly gains the heart consent of
those that behold him. So that that light, like the fire of the fur-
nace, burns off the children's bonds wherewith they were held be-
fore.
4. The saving knowledge of Christ differs not in kind, but in de-
grees, from heaven's happiness. It is the commencement of eternal
life in the soul, John xvii. 3, "But we all with open face beholding as
in a glass the glory of the Lord, are changed into the same image,
from glory to glory, even as by the Spirit of the Lord." Here the
knowledge of hira is through a glass darkly, there face to face. As
in heaven, then, there is a complete happiness and enjoyment of God,
from that knowledge of him there ; so there is a real interest and
enjoyment of hira here, in some, in which the knowledge of him here
138 CHRIST JKSU3
doth issue. "What did it avail the rich man, to see Abraham, and
Lazarus in his bosom, afar off; this contributed to his torment. So
what avails any knowledge of Christ, without an interest in him?
As James says of faith without works, " Can faith save you ?" So
may we say of mere speculative knowledge. Can it save you ?
Lastly, The true knowledge of Christ is not an idle speculation,
but a practical experimental knowledge, ver. 9. It is to know him,
that we may be partakers of him. Saving knowledge is transform-
ing, 2 Cor. iii. 18. Men do not dig into the bowels of the earth to see
gold, but to enjoy it; nor do they know the treasure in Christ,
whose business it is not to make it their own.
Use 1. Of Information.
1. Many of those who want not knowledge of the truths of reli-
gion in some sort, may begin again to learn the A, B, C, of Christian
knowledge. How many learned ignorants are there in the world,
that know something of all things, but the one thing needful. This
is a certain rule. A man has no more of Christ in his head, than he
has of him in his heart. And if that be so truly, for as far as most
of us are on, we may be brought back to the first question of grace's
catechism, " "What is his name, and what is his Son's name, if thou
^ canst tell ?"
2. True knowledge carries a man out of himself to Christ, and
so fills a man with humility and self-denial. " I have heard of
thee by the hearing of the ear," says Job, " but now mine eye
seeth thee, wherefore I abhor myself, and repent in dust and ashes."
That knowledge which puffeth up is none of the right sort, for were
it of the right kind, it would, as a river, run into the sea of the excel-
lency of Christ, and raise him, and empty and humble men's selves
in their own eyes. No more knowledge of Christ have we, than we
have of humility and self-denial. They to whom Christ is all, will
themselves be nothing in their own eyes.
3. Surely Christ is a veiled beauty to those who are not interested
in him. They that know him cannot but love and embrace him,
they cannot refuse him. If Christ has not yet got thy heart, surely
thine eyes are held, that thou canst not perceive him, Song v. 9 —
16, compare chap. vi. 1. Thou couldst not prefer any thing to him,
if thou didst but behold his glory, therefore thou knowest no more
of l\ini than he has of thy heart.
4. In whatever measure any thing besides Christ carries away
the heart, the knowledge of Christ is so far lost. The heart of man is
an empty thing that must needs be seeking satisfaction in the
enjoyment of something. If thy heart be inordinately going out
after the enjoyment of the creatures, it is an evidence that it has so
DULY PRIZED. 11^9
far lost the knowledge of his excellence ; so far as that is gone, so
far hast thou lost the true knowledge of him. And, therefore, for
recovery, turn the eyes of thy mind towards him to behold his glory,
which is the readiest way to darken created excellence.
Lastly, The best way to obtain true knowledge of Christ, is to be
much in seeking and conversing with hira, that is the way to enjoy
him. " My soul shall be satisfied as with marrow and fatness, and
my mouth shall praise thee with joyful lips, when I remember thee
upon my bed, and meditate on thee in the night watches." " If
any man will do his will, he shall know of the doctrine, whether it
be of God, or whether I speak of myself." Practical religion is the
best way to attain to more of the knowledge of Christ. As those
with whom we would be acquainted, we must be much in their com-
pany, and converse with them frequently ; so this is the way in
which Christians get the secrets of the covenant manifested to them.
Use 2. Let me exhort you to labour to know Christ, and to
improve your knowledge of him to an interest in, and enjoyment of
him; and never satisfy yourselves with a knowledge of him that
comes short of that. Never reckon you know more than you enjoy
and feel in your souls of Christ, or than you really, in believing,
make use of, and improve for your souls. Consider,
1. Such knowledge is very useless to you, whatever it may be to
others, for whom God can serve himself of it, to lead them in the
way of truth. "What would it avail a man to know the remedy,
while he neglects to apply it; would not such an one die of his dis-
ease. Sinners, what will it avail you, that you know Christ is a
Saviour, if you do not employ him ? What the better is a man,
that he dies within sight of the physician ? What would it avail if
a man had ever so much knowledge of the law, if yet he suffer men
to wheedle him out of his estate, while he neglects to plead his
right? And what tbongh you know what to do to be saved, if
you do it not ? What the better are you to know Christ to be an
up-making portion, if you take him not for your portion ?
2. Nay, such knowledge is noxious. It doth for the present ag-
gravate your sin. Sins against light, are of all sins the most heavy.
For the future, it will aggravate your condemnation. Alas ! what
is that knowledge, that serves only as a lantern to light men into
everlasting darkness ?
3. Our disease lies more in our hearts than in our heads. There
was some knowledge left after the fall, Rom. ii. 15 ; but there was
no goodness, no heart holiness. If physic be taken, yet if it do not
operate to carry off the ill humours of the body, a person is nothing
the better, but rather the worse ; so is it when knowledfo comes
Vol. IV. K
140 CHRIST JESUS
into the head, but sinks not into the heart. Men's minds should
usher in the truth received, into the heart ; but instead of that, they
are often as jailors, to lock it up in prison that it cannot stir,
" They hold the truth in unrighteousness."
Lastly, God will not own his knowing of any, but those in whom
he has a special interest, Matth. xxv. 12. And if ye would reckon
as God will do, you would reckon thus also.
Use 3. Of comfort to those that have seen as much of Christ, as
that they cannot rest without an interest in him ; and have some
enjoyment of him, but may be discouraged under a sense of weak-
ness of knowledge. But be comforted, it is true knowledge. And
as a little gold is far more precious thau much brass, so the lowest
degree of true knowledge is far better than great stores of mere
speculative knowledge.
Doctrine II. All things are but loss in comparison of an inte-
rest in Christ, and the enjoyment of him. This is a point that runs
counter to the judgment of all the unregenerate world, who conut
highly of other things, but make light of Christ and an interest in
him. This is confirmed by the daily practice of all out of Christ.
Here I shall,
I. Shew in what respects all things are but loss in comparison of
an interest in Christ, and the enjoyment of him.
II. I shall confirm this point by proofs and illustrations. I am
then,
I. To show in what respects all things are but loss, in comparison
of an interest in Christ, and the enjoyment of him.
1. There is not one thing in all the creation, but it is loss, in com-
parison of the enjoyment of Christ as ours. Turn over all the crea-
tures, and all created perfections in the world, single out the best of
them, and the most desirable, take the choicest, it will be but refuse
in comparison of Christ.
2. All of them together, are but loss in this respect. Suppose
you were possessed of the whole inventory of good things ; profit-
able pleasant things, lawful and unlawful, that what is wanting in
one, may be made up to you in another ; lay the possession of them
in one balance, and the enjoyment of Christ in another, they would
all be weighed down. If the whole constellation of created perfec-
tions should arise upon you, Christ, as the Sun of Righteousness,
would darken them all. Had you Solomon's riches and wisdom,
Samson's strength, Absalom's beauty ; should all the created com-
forts ever man had, or ever will have, fall down together into your
bosom, all would be nothing in comparison of an interest in Christ,
and the enjoyment of him. All is but loss. All are of no value in
DULY PRIZED. 141
comparison of an interest in Christ. The best of them are not
worthy to be named with hira in one day. Health and strength are
good, and outward accommodations and privileges are good, but as
the glorious stars hide their heads when the sun appears, so must all
these things before Christ. They are all to be thrown away, when
we cannot have Christ with them. If it comes to that, that we must
part with Christ or part with them, then we have reason to say,
farewell profits, pleasures, honours, liberty, life itself, and all things,
and welcome Christ. They are to be lost in that case, but in no
case must we agree to lose him. The man is at no loss that loseth
them, but gains Christ. He loseth but loss, which no man will
grudge. He is sufficiently made up in the want of them all, by the
enjoyment of Christ.
Finally, He has a poor bargain of it, that has all, but wants
Christ. His gain may be soon told, his loss cannot be reckoned up.
We now proceed,
II. To confirm this point by proofs and illustrations. to be-
lieve it ! The belief of it would turn the current of our desires and
endeavours another way.
1. An interest in Christ makes God ours, for he is God; "the
fulness of the Godhead dwells in him." So runs the covenant, in
which God makes over himself, in Christ, to sinners : " I will," says
he, " be to them a God, and they shall be to me a people." He is
their portion and their heritage. They are children and heirs,
*' heirs of God, and joint heirs with Christ." Now what is all the
world in comparison of God himself ? While others can say, this
land, this house is mine, the Christian can say, God is mine, for
Christ is mine : "Lo this God is our God." An interest in Christ,
then, is absolutely the greatest treasure. Men nor angels cannot
make an inventory of the Christian's portion, which is summed up
in this, God is theirs. The greatest abundance of earthly things
may be reckoned, and you will soon hear that there is no more.
*' But eye hath not seen, nor ear heard, neither have entered
into the heart of man, the things which God hath prepared for them
that love him." The infinite perfections of God are their treasure,
and this treasure will tell out to all eternity. It is also absolutely
the most valuable treasure, for what proportion can there be betwixt
the perfections of God, and those of the creature. Worldly men
may have some streams of good things let out to them, but the
Christian has the fountain of all. Now, whei'e the water is good, it
is best in the spring. Sure then the enjoyment of God must be best.
God's goodness, love, and all-sufficiency is theirs.
2. An interest in Christ is the one thing necessary. " One thing"
k2
142 CHRIST JESUS
says our Lord, *' is needful." All things must go for necessaries.
A man parts with his money and goods for his health, and will part
with all for his life. He reckons all nothing in comparison of that,
because he can live without other things, but none of these things
can avail him, if he lose his life, Matth. vi. 25. Even so an interest
in Christ stands by itself, and is not to be reckoned among, but
above all things else.
Other things are conveniencies to be thankfully received, but not
necessaries that cannot be wanted. Man's great desire is to be
happy. This is the end which all propose to themselves. Now, I
say, other things besides Christ are not absolutely necessary for
this end. It is not necessary that you may be rich, you may be
happy without riches. Lazarus was happy, though poor; the
apostles, though despised, and counted as the off-scouring of all ; Job,
without either health or wealth ; the saints in heaven are stripped
of the comforts of this life, yet perfectly happy ; therefore happiness
may be without them.
But an interest in Christ is absolutely necessary. No happiness
without it. Though you were compassed about with all the profits
and pleasures of the world, yet in this case the sword of vengeance
hangs above thy head. Thou art but as a condemned malefactor set
down at a well covered table, but knoweth not how soon he may be
raised and led to execution. Though the earth smiles on thee, yet
heaven frowns; though men bless, God curseth thee, and may say
to thee, " thou fool, this night shall thy soul be required of thee ; then
whose shall those things be which thou hast provided ?"
Again, nothing can make up the want of an interest in Christ ;
but an interest in him can make up the want of all things else. All
the gold of the Indies will not buy a pardon, nor the greatest earthly
honours keep from everlasting contempt. Have what you will, if
you have not Christ, you are under a loss that cannot be made up
another way ; but that makes up all other wants, Philip, iv. 18.
"Whatever you want, if Christ be yours, you have what is better.
Finally, Every thing that one really needs is comprehended in it,
so that the way to get all our needs compendiously answered, is to
get an interest in Christ. Our wants are far more than our needs.
We reckon our needs more than they are; but once in Christ,
then one may well expect to get all he really needs made out to him.
" He that spared not his own son, but delivered him up for us all,
how shall he not with him also freely give us all things." " For the
Lord will give grace and glory; no good thing will he withhold
from them that walk uprightly." Whatever his people need, God,
as a Father, will provide for them," Matth. vi. 32.
DULY PRIZED. 143
3. An interest in Christ is satisfying to the soul, while nothing
else can give satisfaction. You may as soon grasp your arms full
of dreams, and embrace your own shadow, as suck satisfaction out
of the dry breasts of the creatures. But in Christ there is what will
satisfy the soul, answer its desires in breadth and length. There
are two things necessary to give satisfaction. First, Suitableness.
Now Christ is a suitable enjoyment for the soul. He is suitable to
the nature of the soul, which is spiritual, and the enjoyment of him
is the enjoyment of spiritual blessings. " God blesses us with all
spiritual blessings in heavenly places in Christ." The soul is im-
mortal, and so an interest in Christ is durable ; " for durable riches
and righteousness are with him." He is suitable to the necessities
of the soul, for pardon, peace, and every blessing ; whereas all things
of the world are nothing so.
Again, fulness is necessary to satisfaction. Now there is a ful-
ness of these suitable blessings in him. " It hath pleased the Father,
that in him should all fulness dwell." What can be wanting in an
infinite good. Here then " we eat that which is good, and our souls
delight themselves in fatness."
4. An interest in Christ is the most enriching interest. "Were an
estimate to be made of what the meanest Christian is worth, and
what the richest monarch, the Christian's would be found infi-
nitely beyond his. The Christian has a right to more, for he hath a
right to all through Christ. " All things," says Paul to believers,
" are yours." The Christian has married the heir of all things, and
so may set his name on all that is his. What though he hath but
little in hand, yet look his papers, read his charter, his bonds
under the hand of God himself, containing the promises of this life
and that which is to come, and the greatest riches of the graceless
world, is rank poverty in comparison of that.
Nay, the Christian hath more in actual possession than the
greatest on earth. The most precious and valuable riches are ordi-
narily least in bulk. A little gold, or a small pearl, is more valuable
than a bag full of brass coin. Reckon thus, and the man that is
interested in Christ hath more in hand than the richest in the
world. His grace is more precious than gold, his power over his
own spirit better than dominion over kingdoms. What is so great
on earth as a kingdom ? What kingdom so great as that of heaven ?
The Christian has it: " For behold the kingdom of God is within
yon." And this leads us to observe, that the Christian, by his
interest in Christ, hath all within himself, that he needs not go out
for it. You will say such a man has a well furnished house and
table, some things he got from such a place, and some things from
144 CHRIST JKSUS
another. ! but, say you, there is another man hath all things
Avithiu liimself, the last is preferable. So in this. What an ungodly
man doth most value, generally it is without himself. His riches
are in his coifers, his plenty in his barns, his dominion is given him
by others, and can be taken away ; his honour also depends on
others. But the Christian hath all within himself, because Christ
is in him. Yes, " Christ is in him, the hope of glory." " A good
man," it is said, " shall be satisfied from himself." Christians
*' know in themselves, that they have in heaven a better and an en-
during substance." He hath a kingdom within, that contains what
is suitable for every case.
Here, also, I would remark, that the little that one hath, that
hath an interest in Christ, is more valuable than the greatest abun-
dance of a Christless man. " A little," saith the Psalmist, " that a
righteous man hath, is better than the riches of many wicked."
Better than the riches, even than the riches of many. But how
can that be ? I answer, the little they have, they have it with the
love of God ; and whatever others have, they have it with his wrath
and anger. " The curse of the Lord is in the house of the wicked,
but he blesseth the habitation of the just." What the Christian
hath, comes from God's love, and is a token of his love ; and yOu
know tokens are valued more for the sake of the giver, than the gift
itself.
Again, the Christian hath the sanctified use of what he possesses.
All that they have comes to them through the channel of the cove-
nant, and tends to their good. " For we know that all things work
together for good to them that love God, to them who are the called
according to his purpose," whereas others, by virtue of a secret
curse that is in what they have, are thereby injured. There is death
in the pot. *' The prosperity of fools shall destroy them." Many
have been nourished and supported with coarse fare, when kings and
emperors have had poison mixed with their most delicious meats.
So it is here.
Besides, the little that the Christian hath, he hath it freely, no-
thing to pay. It is paid for already by the blood of Christ. But
others will have a dear reckoning that will pay for all at the latter
end. They may write on all their enjoyments this motto. The price
of blood. " For what is a man profited, if he shall gain the whole
world, and lose his own soul ? or what shall a man give in exchange
for his soul ?" The world is as a commodious inn, perhaps the chil-
dren there do not fare so well as the stranger. But then the
stranger gets his bill ere he go away, when he must pay dear for all
he hath got.
DULY PRIZED. 145
The Christian, also, hath a far better right to his little, than the
other hath to his abunilance. A covenant right, it is the purchase
of Christ. It was precious water that was brought to David, out of
the well of Bethlehem, more precious than wine, because it was
the price of blood.
Others have but a right by common providence. Their good
things are bones cast to dogs. It is but as a supper which a male-
factor enjoys before he is led forth to execution.
Lastly, The little which the Christian hath, is an earnest of more
mercy. You may call it Joseph, for God will add another to it.
Now, a little given as an earnest, is better by far than a great sum,
after which no more is to be expected. Even the Christian's wants
are better than the abundance of others, even as the want of strong
liquor is better than to have it to put us in a fever.
0. An interest in Christ is the only abiding, lasting interest. It
will abide when we must lose all other things. We see that a
little thing coming in yearly, is preferred to great sums in hand,
which may soon be all spent. An interest in Christ cannot be
taken from us as other things may, Matth. vi. 19. The philosopher
called riches the vomit of fortune ; if so, we find the vomit is often
resumed. Job in his time saw himself rich and poor to a proverb,
Prov. xxiii. 5. But once in Christ, always in him. The landed man
may have his crop destroyed, but his land abides. Other things are
lent us, but this is an irrevocable gift.
We cannot be taken from it, Matth. vi. 20. The man that dies
interested in Christ is his own heir, and carries his interest into
another world with him. The worldly comforts men have, are like
servants in an inn, that wait upon persons while they continue there,
but go not away with them, but abide to serve others that come after
them.
Lastly, I shall prove it by an induction of particulars upon which
men set their hearts more than upon Christ.
1. Knowledge of other things besides Christ, is no way compar-
able to the knowledge of Christ. The pleasure which men find in
it, is infinitely below that which they find in the knowledge of Christ.
It can do no good at death, and they will have no more use for it
through eternity, while the other will continue as the saint's eternal
happiness. " This is life eternal, that they might know thee the
only true God, and Jesus Christ whom thou hast sent." They are
like men going through a city, gazing at every thing about them,
while they never look to their own way, and neglect their own busi-
ness. Each of them may say with Grotius, All ! I have destroyed
life, laboriously doing nothing.
146 CHRIST JESUS
2. Riches are vain, and, laid in the balance with an interest in
Christ, are lighter than vanity. They are uncertain as the wind,
and can never fill the heart, Prov. xxiii. 5. Nay, they enlarge the
desires, where grace does not narrow them ; for worldliness is a sort
of spiritual drunkenness, that the more one gets, the more he wonld
have.
They cannot profit in the day of wrath. It is with Christians and
others, as with Abraham's children. Abraham gave all that " he
had unto Isaac. But unto the sons of the concubines which Abraham
had, he gave gifts, and sent them away from Isaac his son." Christ-
ians are with the first, they are heirs ; others get but moveables,
and they are made over to them with the burden of danger, for saith
Jesus;, " how hardly shall they that have riches enter into the king-
dom of God." There is danger in an evil time from men by them.
The tall oaks are torn up by the roots, while the low shrubs escape ;
and they are at all times, but especially in evil times, a snare to the
soul. They are a handle by which Satan holds men ; so that while
they cleave to them, Satan draws them to himself. They have also
a burden of duties. God requires more of rich persons than of
others. "To whom much is given, from them much shall be re-
quired," They have accounts to give. They are but stewards, and
the more they have among their hands, their accounts will be the
greater, Luke xvi. But an interest in Christ shall never be lost.
3. Honour and reputation. What vain things are they, depend-
ing upon the uncertain thoughts of others; and where men have them
at many hands, they may be wanting at that hand where they might
do them most good. How easily is reputation stained, and it is at
the mercy of every calumnious detractor. It is a windy bubble of
water that has no solidity in it, and quickly is gone. But he that
has an interest in Christ, though he should lie among the pots
while he lives here, shall shine in that honour which is eternal,
hereafter.
4. An easy and pleasant life in the world is a vain thing, much
desired and pursued, to the neglect of an interest in Christ. But
let us do our utmost to make our bed soft here, there shall ever be
found some thorn of uneasiness in it. No sound ease but in Christ.
When world's ease is got, it bears hard on the soul, which as readily
corrupts ; while troubles in the world set men to their duty. And
how suddenly is men's ease and pleasure interrupted; and the more
they had of it, they can the worse bear the want of it.
5. Friends able to do one a kindness are much valued. They
that have them, value themselves upon them ; they that want them,
think they would be well if they had them. But alas ! how oft do
DULY PRIZED. 147
tliey prove like brooks dried up, Job vi. 15 ; and bow quickly may
we be in such a case, that if even our best friends were never so
willing, they are utterly unable to help us. Christ is a friend that
can, and will help in all cases.
6. Comfortable relations; a husband, wife, or children, dutiful
and comfortable. Great mercies indeed, but loss in comparison of
an interest in Christ. How difficult is it for us to have them such
and not make gods of them ? How difficult to rejoice, and not over-
joy in them ? And many times where people have thought to
find their greatest comfort, there they have found their greatest
cross. And however comfortable, yet they must part; and when
they go, the more comfortable they were, the deeper is the wound
they leave behind them.
7. Liberty is what every person prizes ; there is always no man
who would not rather choose to be stripped of all, and to wander to
find her for himself, than to be penned up in a palace. But what
serves that liberty, while a man is still in the devil's chain, and has
the eternal prison abidinor him ; that though he can go where he
will, yet he can go no where but where Satan is with him, and in
him. How much more worthy is an interest in Christ. Though
the body be imprisoned, confined, or banished, yet the soul has access
at all times to the throne of God.
8. Life is dearer than all these, yet is but loss in comparison of
an interest in Christ. What a vain thing is the life of man on
earth, liable to a thousand accidents, and which even a blast of in-
fected air can take away. The lamp goes out at length, the oil
being wasted ; and while it remains, may be clogged with such miseries
as may make life itself a burden, and men to court their disso-
lution, that they may rest in a grave. To none of these is an in-
terest in Christ liable, it is that which secures an eternal life.
Lastly, In a word, self is what most men seek, neglecting Christ.
But what a vain thing are we ourselves. It will not be amiss to
give here some self-debasing considerations. Consider, then, we are
nothing. Whatever figure we make, we are nothing ; that is to say,
we are worth nothing. However great, we are but fair nothings.
I Am, is God's name. Take away the parts of a compound, and
then it is nothing. Let God take back his own from us, and we are
nothing. You will see some men make a great appearance, and
you think they are rich men ; but others that know their affairs
will tell you that they are worth nothing, for it is all other people's
property that they have among their hands ; and that if every one had
their own, they would be brought to nothing. " Without me," saith
Jesus, " ye can do nothing." We are but mere tools in the Lord's
148 CUEIST JESUS
hands : without liirn we can do nothing in grace or nature. As our
being is from hira, so is our working. Again, we deserve nothing. We
are unprofitable servants. Our demerit is great, our merit nothing.
We deserve hell indeed, but deserve not the least mercy. Yea, we
are worse than nothing, as being sinful creatures, even as a cup full
of poison is worse than an empty cup.
Use 1. Of information.
1. How foolish are men, then, who are very busy and diligent to
get other things, but who neglect to get an interest in Christ. Like
Martha, they are careful and troubled about many things, while
they neglect the one thing needful, the better part. With what
carefulness do men manage their business for their bodies, who are
careless of their souls. Surely this interest is the great project we
should be driving in the world, and not be seeking after that which
is lost, to the neglecting of the great gain.
2. They have made but a poor purchase, have what they will,
that have not an interest in Christ. Can they be happy, though
they were monarchs of the world? They cannot, for their all is but
a heap of loss and dung, they have nothing substantial and durable.
Have what you will, what will all these things avail you, if you
have not Christ.
3. The righteous is more excellent than his neighbour. The
poorest saint on earth is richer than the greatest man on earth
that is a Christless man. He hath that which is of more worth than
all the world. ! but fretting and discontentment ill becomes a
Christian for want of any worldly thing. Does not Jesus say, Am
I not better to thee than ten sons. Surely it is because they see
not their stock.
4. Men are no losers, lose what they will for Christ. We have
no reason to grudge to suffer the loss of all for him.
Use 2. Of exhortation. I exhort you then to seek and secure an
interest in Christ for yourselves. Make this your great business.
I have often called you to this, and it has been the great scope of
all my preaching among you to lead you to Christ. And now when
the Lord is threatening to draw our table, and separate ministers
from their iiocks, I desire once more to call and invite you to an
interest in Christ. And if I could prevail, though I should never
more have access to serve you in the gospel, I would think I had
got my errand.
Motive 1. Christ is willing to receive you. There is a match
proposed betwixt the King of Griory and the daughter of Zion,
Christ and sinners. And I declare there is nothing to hinder it on
lleaveu'.s part. " For the Spirit and the bride say, Come, And let
DULY PRIZED. 149
him that heaveth say, Come. And let him that is athirst come.
Aud whosoever will, let him take of tlie water of life freely."
Young sinners, that are setting out in the world, he is content to be
yours. " I love them that love me," says he, " and they that seek
me early shall find me." Old sinners, he is content to be yours,
though you have refused many calls. He excludes none of you, do
not, I beseech you, exclude yourselves. " Ho ! every one that
tliirsteth, come ye to the waters ; and he that hath no money, come
ye, buy and eat ; yea come, buy wine and milk without money and
without price." And to evidence his willingness to be yours, con-
sider,
"Why did he come the long journey from heaven to earth, but to
relieve the captive daughter of Zion. Are you the lost, Luke xix.
10. Why did he leave the Father's bosom, but to bring these back
to it, whom sin had shaken out. Why suffered he, but that they
might be saved ? Why was he bruised, but that he might become
bread to the hungry soul ? Why shed he his blood, but to remove
the lawful impediments of this match ?
In vain did he shed his blood, if sinners amongst men be not
partakers of it. Whom had he in his eye for reconciliation ? Not
angels, not devils, Heb. ii. 6. It was men, " Unto you, men, I
call ; and my voice is to the sons of men." Not to the righteous,
there were none such ; and if there had been, they had not needed
him. Answer to your name then, sinners ! for such Christ came
to call ; he really offers himself to you in his word preached by
his ambassadors. How then can you doubt his willingness. Our
offer is really, though ministerial, Christ's own offer, for we have
his commission to bear us out in it. Our commission and office
•we had not from the magistrate, therefore it is not in their power
to deprive us of it, as they may deprive men of offices civil and
military, which come from them. But our commission is from
Christ. We teach not but what Christ has commanded us, and
therefore he will be with us in it ; which these have no ground to
pretend to, that teach for doctrines the commandments of men,
whom this Church is in hazard of having thrust in upon her ; 2 Cor.
V. 20. We are proxies for the Lord of Glory, come to you with
his own word, by his orders. Would you have himself leave his
glory a second time, to offer himself to you ? Or would you have
him come in his glory. You know not what you ask. It would
become you better to do, as 1 Sam. xxv. 40, 41.
Our offer of him in his own name, is so really his, that you will
be eternally ruined, if you refuse it, Mark xvi. 15, 16; John xvii.
20.
150 CHRIST JESUR
Consider, also, liow long he has waited upon you, and after many-
refusals has still, and is courting your consent, Rev. iii. 20. Why
did he not go away at your first or second refusal ? No, but you
have still line upon line. Finally, he knows very well what is in
you and about you ; yet hath he declared, that nothing shall hinder
the match, if you be willing. Though you be poor and miserable,
he is willing to take you, to enrich you, to clothe you, and nourish
you for ever ; and is he not then willing to be yours.
Motive 2. Consider what you are without him. Wretched and
miserable is the state of every Christless soul. If you saw your
case by the light of the Spirit, you would be much affected. Let us
glance at a few parts of your picture, as it is presented in the glass
of the word. Sinner, thou art God's enemy. " The carnal mind is
enmity against God." Thou camest into the world in a state of
enmity against God. The reconciliation is not yet made up, for
there is no peace with God, but through Christ. Hast thou no in-
terest in Christ, then what hast thou to do with peace, who hast no-
thing to do with the great peacemaker. There is wrath in God's
heart, in his word, and in his hand against thee.
Again thou art debtor to justice. Sin is thy debt, which thou
art not, and never will be able to pay. Thou art in the hand of an
inexorable creditor. Thou hast no cautioner to be surety for thy
debt. Thou wilt not get thy debt denied. Conscience will be in-
stead of a thousand witnesses against thee. Thou wilt be pursued
for principal and interest, and the debt will be pursued at thy own
expense. Thou art also the law's criminal. God hath a law, and
by that law thou must die. " For the wages of sin is death." The
law condemns thee, takes away thy life as a traitor to God, an
enemy to heaven. Thou livest but as a malefactor, by the benefit
of a reprieve, and thou knowest not how soon it may expire.
Thou art, moreover, Satan's slave, captive, and prisoner. Thou art
under " the power of Satan, and taken captive by him at his vrill."
In this case Christ finds all those to whom he comes. Behold thy
drudgery work, the sign of thy slavery, thy chains, thy captivity,
thy prison garments that are on thee.
Thou, sinner ! in thy Christless state, art to every good work
reprobate. Thou canst do nothing good or acceptable in the sight
of God. Thy prayers are but howling, thy sacrifice an abomination,
thy throat an open sepulchre.
Besides, in thy Christless state, sinner, thou art a stranger to the
covenant of grace, and all the benefits of it, Eph. ii. 12. Thou hast
not married the heir, and, therefore, what hast thou to do with the
benefits of the contract. Thou canst have no pardon nor peace in
your present state.
DULY PRIZED. 151
Thou art a burdeu to the earth, Rom. viii. 22. Every creature is
thiue enemy. The very meat which thou eatest, waits a com-
mand to dispatch thee. Thou art an abomination to heaven, that
will have nothing to do with thee. " For there shall in no wise
enter into it any thing that defileth, neither whatsoever worketh
abomination, or makoth a lie." Thou art a prey to the pit's de-
vouring mouth that waiteth for thee.
Motive 3. An interest in Christ is the best interest which you
can have in the world. Consider that it is an interest for soul and
body both, A man's purchase in the world, may furnish him some-
thing in the world for his body, food and raiment, and the like ; but
nothing for the soul. This will furnish you peace, pardon, and all
the benefits of the everlasting covenant. Yea, and for the body, it
makes it a member of Christ, a temple for the Spirit, and ensures a
glorious resurrection. It is an interest both for heaven and earth.
It makes them to inherit the earth, Matth. v. 5, by their right to it
in Christ, and their contentment with what they have of it, as if
they had it all, and this interest entitles them to glory. It is then
both for time and eternity, " It is profitable unto all things, having
the promise of the life that now is, and that which is to come," It
is the best security for a through-bearing here, and will be an inte-
rest of which you will reap the fruits for ever.
Motive 4. Consider the case of the day in which we live, calls
loudly for us to secure our own interest in Christ, And we can
make no good use of the reelings of the times, if they do not lead us
to this. Have we not need of something which men cannot take
from us ? And what is that, but an interest in Christ, with the
benefits depending thereon ? We are threatened with persecution
and with the sword, in which the Church and land were once in-
volved, what in such a case have men they can call their own ?
Have we not need of something that may be comfortable to us,
under the loss of all things ? Indeed, the man that hath an interest
in Christ may say, I have a refuge, a portion.
If you be called to suffering, what a sad thing is it to suffer for
one in whom you have no interest. You will be ready to turn
your back upon him ; and yet, shunning suffering for a good cause,
you may be brought to suffer dishonourably, whether you will or
not, so as sinning will not keep you from suffering.
When snares are abroad, and a course of defection, how can you
think to escape that have no interest in Christ? And when the
Lord is threatening to remove the gospel from you, it calls you at
length to answer his call.
Motive 5, and last. Let the consideration of eternity stir you up.
152 rURTST JKSUS
What will you do without an interest in Christ, when death arrests
you? The soul and body must part. Who will keep you from the
second death ? When time is gone, thou must pass to eternity.
What will you do when the resurrection comes ? What hill or
mountain will cover the sinner from the face of the Lamb ?
When, sinner ! thou must stand before the tribunal, and that
very Saviour whom thou now slightest will be thy Judge, who will
then plead thy cause ?
Directions. Yiew your sinfulness. Get a deep sight of your
misery without Christ, your utter inability to help yourselves, and
the helplessness of all creatures. Give away yourselves solemnly
to Christ, and all that is yours, taking him for, and instead of all.
Amen.
[Same subject continued.]
SERMON XIY.
Philippians iii. 8,
3Ii/ Lord.
Here the apostle asserts his interest in Christ, calling him his
Lord ; not only as Christ had an interest in him and lordship over
him, but in so far as he had an interest in Christ. '* My beloved is
mine, and I am his."
Doctrine. Saints may, and ought to plead an interest in Christ as
their Lord. The Lord's people sometimes fall iuto the hands of
strange lords, who are hard lords to them. But in the worst of times
a child of God may tell a fivefold tale of Christ, which their grace-
less enemies cannot. Every saint may say of Christ,
1. He is my Lord God. For as low as his work and cause are,
the believer's Lord is God, and his God, John xx. 28. " The fulness
of the Godhead dwells in him." " He is God manifested in the
flesh." Now an interest in God as our God, is an interest above
expression. His infinite wisdom is theirs to dii'ect, his power to
protect them. " Happy is that people that is in such a case ; yea
happy is that people whose God is the Lord." Why then should
they be afraid of men, however severe masters they be ?
2. My Lord, proprietor, master and owner. We and all ours are
the Lord's, therefore he may dispose of us as he will, and we are to
DULY PRIZED. 163
submit. In the day of the soul's closing with Christ, we gave up
ourselves and all our's to the Lord, and so must we say, " we are
thy servant's, Lord ! truly we are thy servants." But of others,
Satan is their lord and proprietor.
3. My Redeemer. " He gave himself for us, to redeem us from
all iniquity." When our lives were forefeited to the justice of
God, he came and bought them with his precious blood. And shall
any thing be too dear to us to lose for him.
4. My Lord and husband. He sought the believer in spiritual
marriage, who has consented to him, and so he is their husband. A
noble relation ! " For thy maker is thy husband, the Lord of Hosts
is his name." And therefore it is below a child of God to prosti-
tute himself, his soul and conscience, to the lusts of men, or pollute
them to please the greatest on earth.
Lastly, My Lord and King. He has subdued them to himself.
They have accepted him as their King and Lawgiver. His throne
is in their hearts, and his laws are there ; and therefore they can
do nothing contrary to their allegiance to him, command it who will,
under the most severe penalties. And in the strict observation of
his laws, they may expect such protection and provision from him
who is the King of kings, as he sees good for them.
The saints may plead this relation to him and interest in him, for
they really have it. Though their real state be capable of degrees,
and one is more holy than another, yet this honour have all the
saints, and that equally. He is as much the Lord, God, Husband,
and King of the meanest soever, as of the strongest. And they
ought to plead it.
1. It is very pleasing to God, Jer. iii. 4. God loves to have his
children know their relation to him, and therefore are the Scrip-
tures written and the Spirit given, that we may know the things
freely given us of God. "We need not blame any but ourselves, if
we walk in darkness. It is the weakness of our eyes that keeps
us from seeing our privileges, and it robs God of the sacrifice of
praise.
2. It is very comfortable and strengthening to the saints them-
selves, 2 Pet. i 10. This would not only heighten our comforts in
the worst of times, but heighten our graces, our love, repentance,
obedience, our trust in him, and dependence upon him.
Use I. ! the happy state of the saints, beyond all the world.
Christ is theirs. Mine is a sweet word, especially when it is joined
to the most glorious object. Nebuchadnezzar could say, my king-
dom, ray majesty ; but my Lord and my God, is a note of an infi-
nitely higher strain. This is a property that is above all other,
154 CHRIST JESUS
that may comfort in the want of all, and will supply all other wants,
and is a property which none can take from us.
2. Let the saints inipiove their faith to this degree of assurance,
that they may confidently, though humbly, call Christ their Lord.
But of this before. It is the weakness of the saints, that they dare
not say, My Lord. It is no presumption in a gracious soul to say
so, who has taken Christ for his Lord. Thou mayest say it.
1. If Christ be Lord of thy heart, having the chief room in thy
affections, Psal. Ixxiii. 25, hast thou seen a glory in him, that has
darkened all created excellency, so that he reigns in thy affections,
and thy heart is his captive, so that he is dearer to thee than
what is dearest in the world ? — call him then thy Lord, for he is Lord
of thy heart.
2. If he be Lord of thy life, so that thou endeavourest continually to
live to him and not to thyself, not to thy lusts, Phil. i. 21. The great
design thou hast in the world is to please him, and to walk beforejhira
to all well pleasing, in heart, lip and life ; and what is displeasing to
him, is displeasing and a burden to thee also. Call him then thy Lord.
3. If he be Lord of thy all, so that thou art content to part with
all that is dear to thee rather than with him, his favour, his truths,
his work, and cause, Luke xiv. 26. If thou hast laid down thy all
at his feet, to be disposed of what way he will, call him then Lord.
Lastly, Let the people of God follow their duty to Christ as their
Lord, in spite of all opposition from the world. If the commands
of men go cross to the commands of Christ, though they were the
highest powers on earth, let us remember we are to obey our Lord
God rather than men ; and let us never do a thing to please our
lords on earth, that will displease our Lord from heaven. This day,
alas ! is a day in which the commands of our rulers on the ministry
of this Church cannot be obeyed in the judgment of many worthy
ministers, without disobeying our great Lord and Master ; though
others are not of that mind. This threatens to rend this Church
asunder, to separate ministers from their flocks, and to shut up
many kirk doors, and yours among the rest. Prepare for snares,
and cleave to the Lord whatever come. If God baffle not the designs
of our enemies, they will not rest here, but having begun at the
sanctuary, there will be a proceeding to the city ; and though mini-
sters may smart first, professors will not want their share. But
cleave ye to the Lord, to the purity of doctrine, worship, discipline and
government instituted by himself; and though the laws of men
should overturn all these, choose you rather to sit by the house of
God, though lying in rubbish, than to embrace that in religion which
has no stamp but that of human authority, for he is our Lord,
and his orders we must obey on all hazards.
T)ULY PRTZBD, 156
[Sime subject continued.]
SERMON XV.
Philippians iii. 8,
For whom I have suffered the loss of all things.
This is a day in which sufferiug or sinning is set before many in
this church ; and though our case is extraordinary, yet our good
Lord sends us this in our ordinary, which gives an evidence of a
due esteem of Christ, which the saints have.
1. We have in the words, the apostle's lot, which tried his esteem
of Christ, by his suffering for him. He had spoken much to the
commendation of Christ, but many will give Christ a good word,
who will not take a frown, an ill word, or a buffet for his sake ; but
Paul suffered for him.
We have next what he suffered ; the loss of all things. When he
says all, he excepts nothing which might come in competition with
Christ, external good things, yea, and internal also, as in competi-
tion with him. We have also the cause of his sufferings ; they were
for Christ, for the sake of that precious one.
Doctrine. God tries, and the saints give proof of their due esteem
of Christ, by their suffering the loss of all things for him, as they
are called to it. There are two things aimed at in the text, namely,
external good things. Saints suffer the loss of these two ways for
Christ : 1. In affection, when they lose the predominant affection to
them, Luke xiv. 26 ; when the heart is so far weaned from them, as
they are content to part with them, rather than Christ. This is a
suffering, in so far as it is not easy, but opposite to nature to be con-
tent to let them go for Christ. 2. In action, when they actually lose
them for Christ and his cause, and let them go rather than a good con-
science. Sometimes storms arise in the church, so as men must
either part with Christ, his way, and his truths, or else let all they
have go for his sake.
Next internal good things. The saints suffer the loss of these in
point of confidence, when all their confidence is carried off them, and
laid on Christ alone. Both of these are aimed at in the text. I
will now speak a word to the first, namely, external things. And,
I. I will touch at those things which the saints always suffer t!ie
loss of in affection, and often in action, for Christ. They must lay
their account,
1. With the loss of their credit, esteem, and reputation. " We
Vol. IV. L
156 CUEIST JESUS
are fools," says the apostle, " for Christ's sake." None can be wise
to the Lord, who are not content to be the world's fools. None will
go to heaven but their reputation will run a risk sometime or other.
The worldly wise will look upon them as a company of weak men,
and the wicked will be ready to count them madmen. Nay, they
may lay their account with their credit getting a jog, even among
professors also.
2. The loss of their worldly goods, Heb. x. 34. "When Joseph is
flying from the temptation, the devil takes hold of the mantle of
worldly substance, and they must either leave Christ, or they shall
not know how to live in the world.
3. The loss of ease and quiet. Sometimes they sit every one under
his vine, each at his own table and fireside, but when persecutions
arise they may be hunted as partridges, and not have where to lay
their heads.
4. The loss of outward comforts and conveniencies. The saints
have often got caves for their houses, been exposed to the want of
all things, to hunger, thrist, nakedness, with no certain dwelling-
place.
5. The loss of their relations. Husbands dragged from their
wives, and wives from their husbands. In such cases they lose
liberty, and sufter confinement, imprisonment or banishment. Racks,
tortures, and scourges, are inflicted upon them, and these often ter-
minate in the loss of their lives, and even after death their bones
are not allowed to rest in their graves. Now let us enquire,
II. What it is to suff'er these things for Christ. It is to suff'er
them for Christ's sake. The saints get pardon, peace, and every
blessing from God, for Christ's sake ; and they must take stripes and
blows from the hands of men. But more of this, when God gives
another opportunity.
Novennber, 2, 1712.
[Same subject continued.]
SERMON XVI.
PiiiLippiANS, iii. 8,
For whom I have sufered the loss of all things.
The last Lord's day, I told you several things, with the loss of
which the saints might lay their accounts for Christ. There is one
DULY PRTKED. 157
tiling, wliicli, from experience, we are tanglit tliey may lay their
account to lose, namely, the countenance and protection of the civil
magistrate in their duty. This is in itself a great loss. And seeing
God has promised to a church, when he is well pleased with her,
"that kings shall be her nursing fathers, and their queens her nurs-
ing mothers;" the withdrawing of it must be a sign of the Lord's
displeasure. Yea, and if we trace the sins of rulers that bear hard
on the people to their first spring, we will find that it is some quarrel
that God hath with the people, 2 Sam. xxiv. 1. This should humble
us, and stir us up to pray for them, and be dutiful to them, to whom
the Lord has said, " ye are gods," in every thing that is not incon-
sistent with your duty to God himself. But this is a trial to us,
whether we will regard God or man most; and the saints will ever
prefer the countenance of the Lord, to the countenance of the highest
powers on earth ; and depend upon his protection alone, when they
are deprived of all other.
I told you, likewise, Avhat it is to suffer the loss of any thing for
Christ. I said, 1. It is to suffer for Christ's sake. 2. For the
truths, the ways, and the cause of Christ. I will now add,
3. It is to suffer upon Christ's call to suffering. "We are not to
cast ourselves into suffering, even for a good cause, at random. We
are not lords of ourselves, and therefore must not throw away our
peace, goods, liberty, or life, but when God calls for them, and
when that is the case, then all should be at his service. Now God
calls us to it, when it is brought to that, to suffer or sin. " We must
choose rather to suffer affliction with the people of God, than to
enjoy the pleasures of sin, which are but for a season." If people
cannot get over the waters of suffering but in the devil's boat,
which is always a sieve to sink a good conscience, though it may
save men's persons and goods, they must even be content to swim.
If the cross lie just in the way of duty, and there be no way of get-
ting by it, but by going out of the way, we must even take it up
and be going.
4. To suffer for the love of Christ. " Many waters cannot quench
love, neither can the Hoods drown it." This is more than merely to
suffer for his sake. Many a man, in time of the church's trouble,
gets a blow for Christ's sake, that deserves it not at the enemy's
hand ; for, at the bottom, they are even men of their own party, the
seed of the serpent, though found among Christ's doves ; mere hypo-
crites, they suffer not for Christ, seeing it is not for love to him, of
which they are void. A Roman spirit may outbrave death itself;
a rugged, opposing spirit may put men to sufter the hardest things,
rather than yield. Yea, self is such a salamander as can live in
l2
158 CHRIST JESUS
fire, for a good cause. Though we give our bodies to he burned, and
have not charity, it profitoth us nothing. But the hearts of honest
sufferers are hardened against opposition of men, by soft love to the
Lord himself; to his work, cause, and truths, for his own sake.
" Thou, Lord, hast given a banner to them that fear thee, that it
may be displayed because of the truth."
Lastly, It is to suffer as a member of the body of Christ. " If
any man suffer as a Christian, let him not be ashamed ; but let him
glorify God on this behalf." There was a measure of sufferings laid
out for Christ personal, and he alone did bear them : " He endured
the cross." But there is a measure of sufferings for Christ mysti-
cal, which is divided amongst the members of Christ, as their head
sees meet, and every one must take their share ; and thus " fill up
that which is behind of the afflictions of Christ in their flesh ; for
his body's sake, which is the church." Some must give in of their
goods, some their liberty, some their blood, to fill up this measure.
And thus they suffer, that suffer for Christ. I come now to the
III. Thing, Why the Lord trysts his people with suffering the
loss of all things for him.
1. Because there are no things which they can long guide well,
and he will not permit them to destroy themselves with them. The
father gives his child a knife in the sheath, to divert himself with
it ; but within a little, the child draws out the knife, and plays with
it. " Go," says the father, " take it from him, for he will hurt him-
self with it." So God gives his people ease, peace, and wealth ;
and so long as these are swallowed up with them in the love of
God, they can do them no harm ; but alas ! they often childishly
throw aside the love of the Lord, and solace themselves with the
bare worldly enjoyments, and love to these things gets uppermost
in their hearts ; then comes the word from the Lord, Take them
from them. Such a man has made a pillow of security of such a
thing, he is sleeping upon it, and minds not his work : go, draw the
pillow from under his head, that he sleep not to death upon it. It
is no wonder to see wasters want. We have had long peace in the
enjoyment of ordinances. God removes that peace, that he may
make us thankful of the crumbs which sometimes fall from our
tables. Then the word of the Lord becomes precious, when there is
no open vision.
2. To exercise and quicken their graces, to make them thrive the
better inwardly. " By this, therefore, shall the iniquity of Jacob be
purged ; and this is all the fruit, to take away their sin." The
Christian, like the palm-tree, or camomile bed, the more he is af-
flicted, the more he grows. The fire burns hottest in a cold frost.
DtriiY PKIZED. 159
and the wind of persecution makes grace to flame, and blows away
tiie ashes. The waters of affliction cast on the faces of fainting
Christians has often made them recover. And sure this generation
needs such an awakening. Sufferings tend to the conviction of men,
Jer. ii. 23, 35. Solomon tells us, *' that oppression maketh a wise
man mad;" and a greater than he lets us see it will make a mad
man wise, as in the case of the prodigal, Luke xv. 17. No doubt,
sufferings will make all of us see faults in our way, which we had
no will to acknowledge in our prosperity. Sufferings also make sin
bitter. " Thine own wickedness shall correct thee, and thy back-
slidings shall reprove thee ; know therefore, and see, that it is an
evil thing and bitter, that thou hast forsaken the Lord thy Grod."
Sin is like Ezekiel's roll, sweet in the mouth, but bitter in the belly.
When the Lord writes the sin in the punishment, the smart of the
wound will make sin bitter. It will then be as gall and wormwood
on the breasts, to wean the child. They are also a hedge in the sin-
ner's way, Hosea ii. 6. Many are riding post away from the Lord,
till the cross meet them, as the angel did Balaam, and makes them
stand. And truly, if the Lord did not so with us, where would we
be in a little time. It is God's goodness to the Church of Scotland,
that he doth not allow her to have a long time in sinning, but takes
her quickly, when she is going away from him. Afflictions also stir
up the saints to take hold of a departing God, Hos. ii. 7. Suffer-
ings are the devil's wedges, driven to separate the saints from
Christ. But God makes them cords to draw them to him, and make
them cleave to him with purpose of heart, as the child cleaves to
the nurse the more that one offers to pluck it from her.
3. To learn them to live by faith. " I will also leave in the
midst of thee an afflicted and poor people, and they shall trust in
the name of the Lord." There is never so much glory given to God
in believing, as in a suffering time ; the promises of the covenant
never smell so sweet as then. Nay, there are many promises in the
Bible, of which the saints never taste the sweetness till then.
While their worldly enjoyments stand entire about them, they live
much by sense. While they live at ease in their own houses, the
shelter that is in that promise, " Lord, thou hast been our dwelling-
place in all ages," is not so sweet as when they have nothing else
to depend upon. The daily bread in the promise is not so sweet
when we have plenty, as when we are in needy circumstances.
4. To be a real testimony before the world of the superlative ex-
cellency of Christ, and the reality of religion. While the world
sees men whom they cannot deny to be otherwise wise and sober,
and having a due concern about their worldly enjoyments, yet suffer
160 CUEIST JESUS
tlie loss of all, rather than part with Christ and his way, it must
needs leave a conviction on their consciences of these things. While
they see this, it is a testimony before them to this, that Christ's
favour, and way, are better than all the world ; preferable to rela-
tions, goods, yea, and life itself. For his favour with them weighs
down the world's frowns; and the testimony of their conscience,
that bird within their breast, makes the sweetest of all melody.
This conduct of the saints under sufferings is also a testimony to
the life to come against an atheistical generation. What do they
fear, that they choose suffering rather than sinning ; not the wrath
of him " that can only kill the body," for sinning were the way to
preserve it ; but the wrath of him " that can destroy both soul and
body in hell." What do they hope for, great things in the world ?
No, they lose what they have, they therefore look for a reward and
recompense in another world. It is also a testimony to the power
which there is in religion, to wean the heart from the world. " Job
is but a dissembler," says the devil, " but put forth thine hand now,
and touch all that he hath, and he will curse thee to thy face."
But Job makes the devil a liar. There is a power in religion, which
makes them suffer the loss of all. It in like manner establishes
this grand truth, that there is a power in religion to make men live
without these things, which the carnal world cannot want; that
there is a communication betwixt God and the soul, that can supply
the want of all things. God will let his people see he can make
them live very well without these things, and he will let the world
see it too, John siv. 19.
5. It is to make them long for heaven, and so to prepare them
for a place among them that stand at his right hand. If they were
not so harshly entertained in the world, they would not so much
long to be home. But the rugged way which they find in the wil-
derness makes them long to see the land of Canaan. While the
sea of this world is calm to the people of God, they are in hazard
of saying, " It is good for us to be here." Therefore the Lord
raiseth a storm, the ship is tossed to and fro, then they long to be
on shore in Immanuel's land.
6. That what they get, they may the better see from what a
blessed hand it comes. God loves to have his people know that
they are in his common for what they have in a world. When men
have all at hand, they do not so well understand their holding ;
therefore he calls in his own benefits sometimes, to keep them from
hand to mouth ; and make them many errands to the throne of
grace, that what they had before in a more ordinary way, may come
to them as an answer of prayer.
Use 1. Of information. It lets us see,
DULY PRIZED. 161
1. That no man is a saint indeed, but he to whom Christ is dearer
tlian what is dearest to him in the world, Luke xiv. 26. Every
child of God is a martyr either in action or affection. Grace, when
it comes into the heart, so looseth all worldly things at the root,
that if ever it come to that, that the man must either lose Christ, or
lose all, he will suffer rather the loss of all things.
2. That Christ hath not his due esteem in the heart, where the
man can by no means suffer the loss of all for him. The shifting of
the cross, by sinning against the Lord, however it may prevail some-
times on the saints, if it be a man's habitual practice, will prove
him to be none of his, for it says that the love of the world is pre-
dominant in such a person.
Use 2. Of exhortation. Let me exhort you then to be ready to
evidence your esteem of Christ, by suffering the loss of all things
for him, when he calls you to it. Be not offended at the cross of
Christ, but embrace it. And be not chooseis of the cross. Some
will be willing to part with such a thing for Christ, but there is an-
other they cannot part with. But you must make no reserve.
Alas ! that this exhortation is so very seasonable. The half hour's
silence in the heaven of this Church seems to be at an end. The
plough that made sucli deep furrows on the back of this Church
formerly, stands now yoked again ; the cords of it, which the Lord
cut, are knit again, and how soon the word may be given to drive
on, we know not. But if it were once set agoing, it is very like it
may make deeper furrows on the back of the Church of Scotland
than ever it yet made since her youth, though we hope it shall be
loosed sooner. Idolatrous papists and superstitious bigots make
furious drivers. " Let us contend for the faith once delivered unto
the saints," and cleave to that purity of doctrine, worship, disci-
pline, and government, to which this Church hath by the mercy of
God attained ; to which she stands engaged by the covenants ; and
which has been handed down to us, sealed with the blood of many
martyrs. " Let us stand fast in the liberty wherewith Christ hath
made us free." Let our esteem of Christ, his truths, ways and
work, be displayed in our suffering the loss of all things, rather
than give up with them.
Motive 1. We will betray Christ's cause, if we shift his cross.
And woe be to that man who doth this. It is impossible in the way
of God's dispensation laid down in the Scripture, that the church
should continue in the world without sufferings. " For we muat
through much tribulation enter into the kingdom of God. Yea, and
all that will live godly in Christ Jesus, shall suffer persecution."
Do we think that ever the seed of the woman and the seed of the
162 CHRIST JKStrS
serpent will be at peace ? that ever the ship of the church will get to
the haven, without the devil's raising a storm to sink her? Where
had Christianity been this day, if the primitive Christians had
complied with their pagan persecutors, and refused to suffer ? "Where
had the Protestant religion been, if bloody cruelties could have
frightened our ancestors into popery ? And where had our Church
been this day, if the fining, imprisoning, banishing, executing of
the opposers of abjured prelacy, had frightened all into a tame com-
pliance with the course of defection then carried on. So that whoso-
ever shall choose to sin rather than suffer, will for his part give
Christ and his work freedom to depart out of our coasts.
2. Consider the danger of apostacy from the good ways of the
Lord, because of the cross. " If any man draw back," saith God,
" my soul shall have no pleasure in him." This makes men unsa-
voury salt, withered branches, and ordinarily ends in the candle of
their life going out with a stink ; either going off in fearful stu-
pidity, or horror. "Hold fast, then, the form of sound words as
ye have been taught" for many years, and however you may bo
afterwards trysted, let it appear that you have not heard nor pro-
fessed in vain. And though grievous wolves enter among you, let
it be seen that you are Christ's sheep that discern his voice, and
that will not refuse even his fire mark, rather than to be marked
for another.
3. Consider that whatever Christ shall mark out for his, among
the things you have, whenever he has said, give up with it for me,
it will not be worth the keeping longer. For what ? It will be
like the manna, which the people kept until the morning, against
the express command of God, which stank and bred worms. The
plague of God will be in it, and it will never after do you good.
" It is a snare to the man who devoureth that which is holy, and
after vows to make inquiry." If Christ shall say, Man, give up
with your ease, goods, liberty, life, for me ; thou hadst better be har-
rassed, tossed and stripped of thy substance, than be at ease in thy
own house, amidst all thy enjoyments. Nothing in the world can
be more to us than what God makes it be. We can get no good of
what we have, but what goodness God puts in it. But in this the
substance is out of it. An evil conscience will put a sting in it,
and either silently or violently suck the sap out of it.
4. What is lost for Christ will be the surest and best laid out
thing in your possession. It is good lending to the Lord. You will
have his bond for it. " And every one that hath forsaken houses,
or brethren, or sisters, or father, or mother, or wife, or children,
or lands, for my name's sake, shall receive an hundred-fold, and
DULY PRIZED. 163
sliall inherit eternal life." See here the interest secured, and that
is a very extraordinary interest, an hundred for one. That is peace of
conscience, joy in the Holy Ghost, sweet contentment, with any thing
that is left, and a blessing in it. A little for present support,
served up in the dish of a promise and a particular providence,
which you will see as if you saw the face of God ; which is an hun-
dred-fold better than any thing lost for him. See also the prin-
cipal secured, but exchanged into eternal life, in heaven.
November 9, 1712.
[Same subject continued. J
SERMON XVII.
Philippians iii. 8,
For whom I have suffered the loss of all things.
Now, let me urge, by a few motives, that ye be not choosers of the
cross, but let all without reserve be at his service.
Motive 1. Absolute resignation of ourselves to the will of the
Lord is necessary to evidence our sincerity. There is no reality
where there is any reserve, for where Christ has the chief room in
the heart, every thing will give place to him, Acts xx. 24. The
will must be the first sufferer, if ever a man suffer to purpose. It
must be melted down into an universal compliance with the will of
God.
2. Christ's standard will never be kept up in the world by a
company of men who have any thing with which they cannot part
for Christ. Persecution is like a fire, that will burn on and con-
sume, aye and until it meet with something that will not burn.
The wicked's malice will not end, till they can go no farther.
3. It is in some sort all one what we sufter for Christ ; for in our
own strength we cannot acceptably sufter the loss of any thing for
him; but in his strength we are able to sustain the greatest loss,
and yet say, " we have all, and abound." Peter denied Christ, at
the voice of a maid ; but wheu strengthened by his Master's grace,
his boldness was so astonishingly great, "that even the rulers took
knowledge of him that he had been with Jesus." The Lord gives
1G4 CHKIST JESUa
people strength suited to their burden. It is as easy for a strong
man to lift a stone weight, as for a child to lift a pound.
4. The small things we lose for Christ, are lost indeed as to
divine acceptation, when not willing to part with all for him. He
will not be served by halves, nor according to our will, Mai. i. 13;
2 John viii.
Lastly, Christ stood at no loss, as too hard for us. He took the
whole cup, and wrung out the dregs of it. "What had become of us,
had Christ dealt with the Father, as we do with him ? No, but he
was content to be the Father's servant in all, Psal. xl.
Directions. 1. Labour to get your hearts loosed from the world.
" Love not the world, neither the things of the world. If any man
love the world, the love of the Father is not in him." Xow if you
would be thus loosed from the world, then let your hearts be going
out more after heaven. I must put these together, for there is no
parting of them. The heart will never give up its hold of the world
till it be to fix on heaven. So you must do with your hearts as
they do with children, when they offer to take one thing from them,
they must do it by putting another thing in their hand. Now if
the heart were loosed, worldly things would fall off easily, as ripe
fruit from a tree ; and the affections set on heaven, fit for suffering,
Phil. iii. 18, 19, 20.
2. Strive to get the coal of holy zeal blown up in your spirits.
A bird shall as soon fly without wings, as one suffer aright without
zeal for God. Zeal is an heat of the affections to Christ, his cause,
his truths, and way. It is properly an affection that is betwixt
married persons, by which they resent the affronts pat upon their
yoke-fellow, especially with respect to their chastity. " For I am
jealous over you," says Paul, " with godly jealousy," 2 Cor. xi. 2, 3.
(Greek,) zealous over you with zeal. And if ever there was a time
for this zeal, it is now, when so many are crying, let Ziou be defiled,
when they are setting themselves to deal with our mother as with
an harlot.
3. Study experimental religion. There is no disputing against
sense and feeling. Hence the unlearned, but experienced Christ-
ian has stood it out, when the disputers of this world have fallen.
Study to keep up the power of godliness, communion with God in
duties, and to feel the power of truth upon your hearts. Personal
holiness in men's private walk is an excellent help to their keeping
right in public trials.
4. Renew your repentance, and let there be no standing quarrel
betwixt God and you. Unmortified, unrepented sin, leaves a sting
ill the conscience, deprives us of confidence with God, and so unfits
us for bearing the cross.
DULY I'EIZKD. 165
Lastly, Live by faith. " The just shall live by faith." Let faith
be employed to cast your burdeu on the Lord ; the burden of your
duty, protection, provision, and through-bearing on Christ, and to
keep in your eye the promised reward, Ileb. xi. 26.
I should now come to speak of these things of which the saints
suffer the loss, in point of confidence, for Christ. But I have before,
on the third verse, spoken of these things, internal and external,
with which they give up in point of confidence. I will only hint at
two things :
1. The saints suffering the loss of their sufferings for Christ, in
point of confidence in them. Sirs, you heard what you may be
obliged to lose for Christ ; but I will tell you one thing more which
you must give up for him, when you have suffered the loss of all
these ; and that is, all confidence in these your sufferings, or else
you will lose them all indeed; as when you have done, so when you
have suffered, " you must say you are unprofitable servants." They
will perish in their suft'erings, who make their sufferings their con-
fidence before the Lord. Consider,
1. This has been the way of all honest sufferers, Gal. vi. 14 ;
compai'e 2 Cor. xi. 23. See also Rev. vii. 14, 15. "When they have
lost all for him, they have renounced confidence in all, and fled naked
to the horns of the altar, and durst not plead for his favour for
their sufferings, but for the Lord's sufferings.
2. To plead upon sufierings for Christ is a dreadful mark of
a graceless sufferer, Matth. xx. 12 — 16. It is a sign men seek
themelves and not the Lord in their sufferings, therefore they get
their penny, the credit and reputation among the saints that they
were seeking, and that is all.
3. What is the Lord obliged to us, when we have suffered the loss
of all? Have we done more than our duty; yea, than our interest
led us to ? If a beggar should come in, and crave his alms as debt,
because, forsooth, he stood at your door, and would not go away,
though a heavy rain was falling on him all the time, what would
you think of his plea? So it is with us, if we plead the merit of
our sufferings.
4. None of our suft'erings will abide the trial of the law, so that
in our best performances that way there is sin to condemn us. So
that if God would enter into judgment with us for our suft'erings, we
would be ruined by them. The greatest patience wants not a
mixture of impatience, and the strongest faith some remaining
unbelief.
Lastly, It is our honour to suffer for Christ, and considering our
uuworthiness and sinfulness, we may wonder if ever God honour
166 CHRIST JESUS
the like of us to bear his cross. And therefore such persous are
deeper iu debt to free grace than other persons ; because that they
had any thing to lose for Christ, wliich many have not, and that
when they had it, they had a heart to part with it for him.
2. I would take notice of the difficulty of parting with these
things, in point of confidence. Such a difficulty it was to the
apostle, that it was a perfect suffering on his part. He had a diffi-
culty in renouncing them, but yet he did it.
1. It is difficult, for it is above nature to do it. It is harder for
a man to renounce confidence iu his suffering, than it is to suffer ;
or in his duties when done, than it is to do them. The latter are
not beyond the power of nature, the former are, Phil. iii. 3 ; Matth.
V. 3. The influence of the law may bear a man out to the latter,
but gospel grace is necessary to the former.
It is contrary to nature to do it. Not only nature cannot do it,
but cannot but resist the doing of it. Nature bends always to the
way of the covenant of works, which was to depend upon the good
done by the man himself, and is opposite to the way of believing,
which carries a man out of himself to Christ. This is a suffering
to a proud heart, to have its beautiful feathers thus pulled down
and trampled in the dust. To be obliged to another for life, while
it thought it had a sufficiency of its own. To be at pains to do and
suffer for the Lord, and after all to be obliged to renounce all it has
done and suffered, and betake itself to the doing and suffering of
another : to work for the winning of heaven, and then to overlook
all as if they had done nothing. It is no evidence of acquaintance
with the heart, where men find nothing of this difficulty. This
weed grows in all men's hearts naturally, however few do sweat at
the plucking it up. Amen.
[Same subject continued.]
SERMON XYIII.
Philippians iii. 8,
And do count them but dung, that I may win Christ.
Many are mistaken in their first accounts, and therefore throw
away what they would gladly take up again, when thoy have made a
PULY PRIZED. 167
second reckoning. Sucb are the foolish builders, Luke xiv. 29. But
the apostle, who first counted all loss, and then parted with them for
Christ, upon a review counts them but dung or dog's meat, such
things as are only fit to be cast to the dogs : and so repents not his
parting with them, but takes his heart away from them all, that he
may gain Christ. This was his grand object in the world, to which
all things behoved to yield. And gaining Christ with the loss of all,
counts himself a great gainer.
Doctrine I. It is the Christian's grand object in the world, and
should be the grand design of every one, to win, or gain Christ.
0, my brethren ! what is your grand object or design in the world ?
what is the great business which you have in view? No doubt it is
to win something. But what is that something which you chiefly
set yourselves to win ? Is it to win preferment ? to win an estate ?
a stock to yourselves, and your families to live upon, after you ? To
win a livelihood ? Are these your grand objects in the world ? I
fear most of us rise no higher. These are too mean, too grovelling.
I shew you a more excellent way. If you make not this your choice,
you will be fools indeed.
1. I will shew you what it is to win Christ, and how we are to
win him.
II. Give the reasons of the point. Let us then,
I. Shew what it is to win Christ, and how we are to win him.
To win or gain Christ, is to get him to be ours. To get an interest
in him, and enjoy him. This we have always to seek till we come to
heaven, where we will have the full enjoyment of him. This is that
which is the grand object of some, and should be of us all. Now
this winning of Christ imports, that naturally we are without Christ,
Eph. ii. 12. He is not ours naturally. This spiritual relation to
Christ must be by the sinner's consent, who must take him for Lord
and Husband, and then he is theirs. But all naturally are destitute
of an interest in this blessed treasure. It imports, also, that Christ
is gain. They are great gainers that get him. He is an inestimable
treasure, " the treasure hid in the field." " The one pearl of
great price." They are enriched for ever that have him to be theirs.
Lose who will, they are gainers. The blind world see no beauty for
which he is to be desired. But it is no wonder to see the most gain-
ful bargain slighted by fools, who have a price put into their hand
to get it, but have no heart for it. It imports that this gain may be
got. We may have Clirist for the winning. Tlie treasure is hid in
the field, they may have it that will dig for it. Christ is revealed
and offered in the gospel. The door of access to him is open. The
proclamation is made, " whosoever will, let him take the water of
168 r'lrnisT jkstts
life freely." It is our own fault if we want liim. But they tliat
will have him must win him ere they can get him. People must not
think to sit at ease, and wait till heaven drop down into their
mouths; or that an interest in Christ, and the enjoyment of him, will
be obtained by drowsy wishes, with folded hands. No, we must lay
this bargain to heart, and leave no stone unturned to make it ef-
fectual ; nay, in order to win him,
1. We must work and win as labourers do. "Work out your
own salvation with fear and trembling." It will cost working, and
sore working. What severer work, than that of those who dig in
mines. " If thou seekest her as silver, and searches! for her as for
hid treasures, then shalt thou understand the fear of the Lord, and
find the knowledge of God." Up then, you lazy souls, if you would
have a Christ ; you must put your hand to work ; yea, your heart
must be set to work. '* Ye shall seek me and find, saith the Lord ;
when you shall search for me with all your heart." God gives
Christ freely ; but I assure you it is to labourers, not to loiterers,
that gift is made. You will toil sore to win something for the body,
but what are you doing to win Christ ?
2. We must fight and win as soldiers. " The kingdom of heaven
suffcreth violence, and the violent take it by force." If you have a
mind for Christ, to come even to his seat, you must fight your way
to it. " To him that overcometh," saith he, " will I give to sit with
me on my throne ; even as I also overcame, and am set down with
ray Father in his throne." Whenever a soul is on the way to Christ,
the alarm is sounded in hell, and if the soul will have him, it must
have him in opposition to flesh and blood, principalities and powers.
You must fight your way through the white band of the world's smiles,
profits, and pleasures ; and refuse to be held by these silken cords,
which the devil uses to keep souls from Christ ; and also through
the black band of temptations, doubts, fears, discouragements, that
he will muster up against you; and, by all appearance, the red band
too, so that it may cost you to resist unto blood, Heb. xii. 4. Some-
times Satan gets plunderings, prisons, tortures, yea, and death, set
up between Christ and them that would be at him ; but you must
fight and win, saying, in all these things, "we shall be more than
conquerors, through him that loved us."
3. We must wrestle and win, as those do who strive for the mas-
tery, Eph. vi. 12 — 14. There will be a combat, in which you
must be engaged against your own lusts, "for the flesh lusteth
against the Spirit, and the Spirit against the flesh," If you tamely
yield, truly you will never win Christ, You must in his strength
cast them down, get them nailed to his cross, and make your way
DULY PRIZED. 1C9
over them, to the enjoyment of himself. You must cut off right
hands, and pluck out right eyes, that yon may win Christ.
4. We must run and win as racers do. " So run that ye may
obtain." " Lay aside every weight, and the sin that doth most
easily beset yon, and run with patience the race set before you."
There is a race proposed by the Lord, namely, the profession of the
truth, and practice of holiness. The Lord Christ and his apostles
opened the race, and ever since that time there have been many
who engaged to run that race. But as soon as it was opened, the
devil planted thorns on the race ground, kindled fires, set up gibbets,
laid misery, shame, grief, poverty, and temptations of all sorts in
the way. Many foil, many turned back, a great many run faintly,
but all go forward that win Christ. In the world, men suppose but
two fixed points, the highest and the lowest ; the bodies betwixt the
two are in continual motion. In the rational world, the glorified
are in the highest point, the damned in the lowest. Both fixed,
neither of them can go farther. We that are betwixt the two, are
in motion either to heaven or hell. If we would win Christ, then,
let us set our face heavenward, and run and win.
5. We must trade and win as merchants do. " The kingdom of
heaven is like unto a merchantman seeking goodly pearls ; who,
when he had found one pearl of great price, went and sold all that
he had, and bought it." And, as spiritual merchants, we must be at
pains ; we must exchange and win, as they do. They that have a
mind for Christ, have much business in the royal exchange of hea-
ven. And you will say they win indeed, if you consider what they
exchange with the Lord. " A new heart also," says he, " will I
give you, and a new spirit will I put within you ; and I will take
away the stony heart out of your flesh, and will give you a heart of
flesh." Christ takes off their rags, and gives them his robes of
righteousness. He frees them from the curse, and sends them away
with the blessing. You must also sell and win, as merchants do. I
had occasion, on another subject, to tell you how you must sell all you
have at the market of free grace, Mark x. 22, and condescended on
the particulars which you are to sell. Be sure this is a gaining
trade.
You must also buy and win, as merchants do. I find three
things, which the spiritual merchant, who would win Christ, is this
day called to buy. Precious truth. " Buy the truth, and sell it
not." It can never be too dear bought ; whatever people may pay
for it, they are gainers. This is like to be a time for selling of the
truth, and persons of Judas' trade will never be wanting, saying,
" what will you give me, and I will deliver him unto yon." But
170 CHRIST JESUS
let men get for it what they will, they will find at length that they
have made a fool's bargain, and they will be losers at the end of
the day. " For what is a man i)rofited, if he shall gain the whole
world, and lose his own soul ? Or what shall a man give in ex-
change for his soul ?" A second thing you ought to buy, is precious
time. " Redeeming the time," says Paul. We have had a long
time of selling it, and squandering it away, though we have not
enriched ourselves with the price. We have allowed onr precious
opportunities of communion with God to go for trifles. But buy
again now, for the days are evil. That is, as the merchant who has
foolishly neglected his business most of the day, plys it most eagerly
when he sees the market is near a close, if by any means he may
make up his former loss. So do you. The third thing you must
buy, is the precious riches of Christ. " I counsel thee," says he,
" to buy of me gold tried in the fire, that you may be rich ; and
white raiment, that you may be clothed." His merit ; that is, gold
able to purchase heaven. His righteousness ; raiment for your souls.
His Spirit ; salve for your blind eyes. It is a blessed market this.
You cannot but be gainers. Here we are to " buy without money
and without price." For I hope you will not count upon renoun-
cing yonr own merits, righteousness and wisdom, as a price for
these things. You must also export and import, as merchants do.
Our trade to heaven consists much in our export to Immanuel's
land. And what have we to export, but the home product of guilt,
weakness, poverty and wants. But let us carry them all away to
the Lord, we will gain by it, leaving them there. We must import
the products of the King's country, consisting of pardons for our
guilt, strength for our weakness, and fulness for our wants, and
then we will gain indeed. We now proceed,
XL To give reasons of the point. It is the Christian's great ob-
ject to win Christ, and should be the great object of all.
1. Because if we win Christ, we gain all. This is the shortest
way to make up a stock, a treasure that will enrich us for ever, in
time and eternity. He thought so who said, " one thing have I de-
sired of the Lord ; that will I seek after." So also did the wise mer-
chant, Matth. xiii. 45, 46. He were a foolish man who would spend
his time in making a great number of petty bargains, by which he
gained but little, and would neglect a bargain that would make up
for all his days, when in his ofi'er. Thou art the man, whose great
object is not to win Christ. If you win Christ, you are made up for
time. " Godliness is profitable unto all things, having the promise
of the life that now is." What would you have for time ? Would
you have food and raiment ? win Christ, and you shall have
DULY PRIZED. 171
tliem. With tlio kingdom of God your great object, " all these
things shall be added unto you." It will be a very bad time
indeed, in which Christ's spouse may not promise herself food and
raiment. It is not an uncertain, but sure thing : " Bread shall be
given her, her water shall be sure," She wants then only a dwell-
ing-place : well, " she shall dwell on high ; yea, the Lord himself is
her dwelling-place, in all generations." But some people would have
land too. Then there is no such sure way to make a purchase as
this, win Christ. He is Lord of all the land in the world, and the
whole earth is thine in the right of thy husband, Matth. v. 5. But
what will people do for money ? Win Christ, and you shall not
want it. "The Almighty shall be thy defence, and thou shalt have
plenty of silver." (Hebrew,) gold; and the silver of thy strength.
Objection. Yes, says the unbeliever, these are brave words, but
depend upon them, and see what they will bring in to thy treasure,
Answer. They are God's words, and his good words are better than
all the world's good deeds, God gives some persons, for whom he
hath no special care, their portion in their hand, and sends them
away ; and others, his dearest children, he gives them the good
words of a promise, and keeps them at home with himself. Say
now, who has the best of it, Matth. xxv. 34, " Ye blessed of my
Father;" (Greek,) you to whom ray Father hath spoken well. God's
good words have always good deeds in their bosom. He will not
approve of those who say to the needy, "be ye clothed, be ye fed,
but give not the things that are needful for the body." And will
he be found such an one himself? No, no. Many of the saints have
depended upon his words, and they have been fed and clothed, and
left their experience on record, Psal. xxxiv. 6 — 10. They have de-
clared, that like the disciples, "they had lacked nothing." The
mistake of the unbeliever is, he thinks God's bond cannot be paid,
unless it be paid in cash, the very thing itself. No, God can make
it out another way, and his people can say, " as having nothing,
and yet possessing all things." Had Moses any reason to complain,
when he wanted meat forty days, when God so supported him, that
he needed it not. Adam lived very well at first, when the heaven
was the roof of his house, the earth his floor, the grass his seat, and
the shade of trees his bed-chamber. He did not complain of the
want of a house, when God was his God, and he was so provided.
Stamped leather has sometimes gone for money, and they that had
enough of it were even as rich as they that have the silver and gold
now ; and if it was as good, I hope you may allow the Almighty him-
self to be better than gold.
Again, thou art made up for eternity. " Godliness is profitable
Vol. IV. ' m
172 CHRIST JESUS
unto all things, having tlie promise of the life that now is, and of
that which is to come." Come death when it will, thy lodging is
taken up on the other side of Jordan. Thou hast won the Lord of
the land to be thine, how canst thou be but welcome there? John
xiv. 2. The law cannot lay aught to thy charge, for he has satisfied
it, and thou mayest say, " I am crucified with Christ, nevertheless
I live." Justice cannot apprehend thee, for the debt is paid and
Christ has got up thy discharge. When the gain of other people,
who are winning the world, is at an end, thy gain is but in some
sort beginning to come in, but it is a gain that will tell out through
the ages of eternity.
2. Because if we win not Christ, we win nothing, we lose all. We
lose our souls, and where is our gain then ? Matth. xvi. 26. "Without
Christ, without hope, for he is the only way to the Father, John xiv.
6. The wise people of the world need not boast of their winning ;
they are penny wise and pound foolish, win what they will, seeing
they win not Christ. Whatever they are winning, there is a thou-
sand times more going to destruction in the meantime. Would he
be a wise man that would go abroad in the harvest, and while he is
winning by some little bargain, his whole crop in the meantime is
shaken with the wind, and rotten with the rain. That is thy case,
man ! thou art abroad winning the world, but all is going wrong
at home within thy own soul. And when thou comest home to thyself,
at death, or otherwise, it will be sad. Whatever you are winning,
is but like children winning of their fellows, that will never make them
rich, never buy meat nor clothes to them. It is money " for that
which is not bread, and labour for that which satisSeth not." A
thousand worlds will not purchase a pardon ; a heaven to you,
without which you will be miserable. It is a poor trade, where a
man is not winning Christ. It will never bring him the one thing
necessary, and what winning can be there ?
Whatever you are winning, if you would count what you give
out, as well as what you get in, you would find all your winning is
worse than nothing. Count your days, your precious time, precious
opportunities of grace and salvation, your precious souls laid out
in winning the things of the world, but not Christ ; each of which
is far more precious than what you can win that way, and you will
see you win nothing by the bargain, but are great losers.
Use 1. It reproves several sorts of persons ; and first, those who
are taken up about nothing but to win the world, utterly neglecting
to win Christ, and to get an interest in him. There is little dif-
ference between such and the brutes. They work, and eat, and sleep ;
these are the all of the beasts, and the all of some who are worse
DULY PRIZED. lY^i
than the beasts. They never seriously set themselves to get mat-
ters right for their souls. It were their advantage that they could
die as the beasts, as they live like them.
You whose business it is to win Christ, but it is not your main
business. It is but a bye-hand work with you. It is the world that
is nearer your hearts than an interest in Christ, and the enjoyment
of him. You walk with God at all adventures. Assure yourselves
that no man will stumble upon Christ by accident, or snapper into
heaven, or fall into it by guess. If you make it not your chief busi-
ness, you may gain a name, but you will never win Christ.
Those who sell the truth and a good conscience, that they may
get the world kept. People that will sail with every wind, and
keep always on the side that is upmost in the world, are not in the
way to win Christ ; " For we can do nothing against the truth, but
for the truth." Take heed to yourselves, our time is like to be an
ensnaring time. You will be fair to lose the world and its counte-
nance, or to lose Christ. But be you ready to let all go which you
cannot hold in his own way, Avith his favour.
Those who will not stand to sell soul and conscience, to win some-
thing of the world, if they can but get their hands on it. They are
careful for nothing but their credit, which is in hazard too, if so be
they can gain some little thing iu the world. It seems we have such
persons among us, by the frequent complaints people are making of
their losses that way, not only by picking, but stealing. May the
good Lord discover them for a terror to others ! ! how are
people's consciences thus seared, and their hearts hardened to defy
that curse, that roll of curses that God has said he will send into
the house of the thief, Zech. v. 4; that bill of eternal exclusion from
heaven, passed against the unrighteous, 1 Cor. vi. 9, 10. Read
their doom, Deut. xxix. 19, 20.
Use 2. I exhort you to make it your main business in the world
to win Christ. Consider this is the way iu which every person may
win, the poor as well as the rich. It is not much the most part
of us can rationally propose to win to ourselves in the world. It is
difficult to win much, unless people have a good stock, and be very di-
ligent also. But come here and win, even you that hath no money.
You have been at pains to win something of tiie world. Some
of you have won, some of you have lost; many of you have real
difficulty to win your daily bread. You have tried the one, will you
not do so much as try the other also. Sirs, if you will not, your
toil, sweat, and Aveariness, in winning the world, will be a witness
against you before the Lord, that you could be at pains for other
things, but at no pains for Christ.
M 2
174 f'limsT JESUS
This is the shortest way of winning. No man will choose the win-
ning by many small bargains, when he can win all that and more by
one great bargain. This is the case, win Christ and you win all.
In short, it is a safe and sure way of winning. The best traders
that ever carried on merchandise have lost of some bargains ; but
never one was a loser here. You will be sure to win if you set your-
self to win Christ, and your winning will be beyond your expectation.
Lastly, It is a durable winning that can never be lost. People
will be winners one year, and lose all that and more, another year ;
win of one bargain, and lose it again of another : but win Christ
once, and you will never again lose your winning.
Use. 3. Of trial. Yon may see whether you be Christians or not.
Try what is your grand object. Is it to win Christ, or not ? You
may know it by what follows.
Doctrine. II. They whose grand object in the world is to win
Christ, will count all but dung that comes in competition with this
bargain. For explication of this, they will count,
1. Nothing too much for him, but be content to have Christ on
any terms. They will say, " Lord, what wilt thou have me to do."
Dung is a worthless thing, that nobody makes account of. They
will think no pains too much for him ; and they that think other-
wise, never saw the worth of the pearl, Prov. ii. 4, 5. They will
hang on about his door, and think they speed well, if they be heard
at length. They will count no cost too much. Sometimes men have
a cheap religion ; but it is not to be supposed that they will always
get the Lord served with that which cost them nothing. It is very
like that God will have a costly sacrifice of the hand of these na-
tions ; to which both his own people, and the enemies of religion and
of his work, shall be obliged to contribute both of their goods and of
their blood. These lands are defiled with blood. So many murder-
ers escaping unpunished ; and the blood of the saints shed in these
nations remains unpurged, though it is like there may be more put
to it, and the land may get blood to drink. It nearly concerns us
that God hath said, " I will bring a sword upon you, that shall
avenge the quarrel of my covenant." We have mixed with the na-
tions and learned of them their ways, and justly may the Lord send
the instruments of his vengeance from the places from which we
have brought the atheism and profanity of the day. But cost what
it will, the saints will think nothing too much, so as they win Christ.
2. Cost what it will, they Avill not think that they are even hands, but
that they are gainers, if they can win Christ. Whatever be laid in
the balance with Christ, it is but so much dung and dross for so much
1>ULY PKIZED. 175
gold. They must lay out for Christ, lusts dear as right eyes ; yea,
it may be also goods, liberty, and life. The carnal world cannot
see how they can hold their own with such trading, and therefore
will trade no such way. But he whose grand object is to win Christ,
considers it the most gainful bargain ; even a hundred-fold got in,
for one given out, Matth. xix. 29.
3. Have what they will, they will count they have nothing, while
they have not Christ. "What avail barns, and coffers full of dung,
to a man ? What do food and clothing, riches and honour, avail
to a man who sees the need and the worth of Christ ? Will he not
be ready to say, what wilt thou give me, if I go Christless ? These
things can do no more to my poor soul, than dung to my body.
Could the soul dwell and feed with the swine, they would have
enough, while they have dog's meat. This says, few make it their
grand object to win Christ, seeing so many can live and reign as
kings without him ; and give them the world aud their lusts, and
they have the desire of their hearts.
4. Win what they will, they will count they win nothing, if they
win not Christ. It is but dung they can win that way. The world
thinks godly people fools, while they care not for winning, as
they do. But see the world's fool's, while they lose so egregiously,
yet count themselves gainers. Achan was no gainer, when he
brought into his tent a wedge of gold, and a weight of wrath far
heavier than the wedge. That meat is but dog's meat, that has a
bone in it to stick in the throat of the eater. The open fields are
better than a house in which brimstone is scattered on the habita-
tion. Wealth; with the want of God's favour, is but dung in compa-
rison of want, with God's good will. I am afraid there are but few
who count this way.
5. Be about them what will, if Christ be not in them, they will
count themselves loathsome with it all, like persons that have no-
thing but dung about them, Job ix. 31 ; therefore they count wicked
men vile men, Psal. xv. 4. Rags, with righteousness, are more de-
sirable to them than robes aud gay apparel, where there is a naked
soul. What is a throne for the body but dung, while Christ has
not the throne of the heart ; or riches, while men are not rich to-
ward God.
6. Be in their way what will, to hinder them from Christ, they
will shovel it out of their way as dung, rather than be kept back
from Christ, Song viii. 6. 7- Him they cannot want, him they must
have. " Cast ye up, cast ye up, prepare the way ; take up the
stumbling-block out of the way of my people." They must be at
Zion J and if they should cut their way through rocks aud over
176 ohhist JESUS
niouniains, tliey must be there; if a Red Sea were before them, it
shall not stop them. ! how easily are the most of us kept back
from Christ ! Little thing will stand betwixt him and us, which we
will be as loathe to cast out of our way, as if it were gold.
Lasthi, If they cannot shovel it out of their way, they will tread
and trample on it as dung, that they may win Christ. " Thus Levi
said unto his father, and to his mother, I have not seen him ;
neither did he acknowledge his brethren, nor knew his own children;
for they have observed thy word, and kept thy covenant." The
street of the New Jerusalem is laid with gold, for the citizens there-
of will tread on gold, and on what is most valuable in the world,
that they may get forward to God. If waters be in their way, they
will pass through them ; and if fires, they will walk over them, and
therefore all the travellers to Zion " have their feet shod with the
preparation of the gospel of peace."
Use 1. Of information. This lets us see that there are few iu
the world whose grand object is to win Christ ; so far are they from
counting that dung which comes in competition with Christ. Nay,
instead of that, people are worshipping dung gods, so the original
calls idols. The gods of many are no other than gods coming out of
the earth. It is the earth, and what is in it, that has most of their
hearts. The belly is the god of many, the world of others, for co-
vetousness is idolatry ; yea, who is the god of this world, but the
devil, Beelzebub ; that is, the god of dung, (Syriac.)
They are also wallowing in the mire of profanity, 2 Pet. ii. 22.
Mire, the word properly signifies the dung that is carried out of
stables in which swine wallow. And what are these profane courses,
but that which comes out of the vile stable of an unrenewed heart,
Mark vii. 21. And alas ! many washed swine are found there, who
sometimes appeared another thing than they are now.
They are loading themselves with the thick clay of the world,
Hab. ii. 6. Taking a complete burden of the world, pressing them
so that they cannot get up their heads toward heaven. Surely these
count not the world dung, or less of it would serve them. The cares
of it stretch their minds like tenter hooks, and are Satan's cords
binding them down to the earth, that they cannot lift up their souls
to ^.he Lord. Thus the houses of many are but dunghills, where all
is for the world, nothing for God and themselves, but dung to fatten
the earth, not to help to replenish heaven. Dust is their meat, for
they are the serpent's seed, Isaiah Ixv. 25. That is to say, they
fetch their satisfaction from their lusts, they cannot rejoice in God,
nor in the ways of holiness. These things are tasteless to them,
and nothing relishes with them, but the husks of sin, which the
swino of the world eat.
DULY PKIZED. 177
Finalli/, The worship of mauy is but dung and loathsome. God
says to them, " I will spread dung on your faces, even the dung of
your solemn feasts." Tliere is nothing of spirit in their worship. It
is but a loathsome carcase of bodily exercise, which is good for no-
thing but to be cast out. They may value it themselves, for some-
times dung was valued highly, when " a fourth part of a cab of it
was sold for five pieces of silver," but God abhors it. There was a
gate in Jerusalem called the dung-gate, Neh. ii. 13. Such may be
in the church, but they will be carried out at the dung-port by death,
or otherwise ; and see their end, "they shall perish forever, like
their own dung ; they who have seen them shall say, where are
they ?"
Use 2. Evidence yourselves true Christians, by counting thus.
There are three parts of counting, which the carnal world cannot
learn, but Christians learn them at the school of Christ:
1. Counting days. "So teach us," says Moses, ''to number
our days, that we may apply our hearts to wisdom." The carnal,
when they begin to count their time, they number by years, and
many years, Luke xii. 19 ; and hence they always fool away the
present time. But the Christian will count by days, and these few
days short and uncertain, Gen. xlvii. 9 ; and " so apply their hearts
unto wisdom."
2. Counting afflictions and trials to be gainful. The carnal
world can make nothing of these that is desirable, but the total of
them is still grief, sorrow, and loss; they cannot see how to make
more of them. But the godly are taught to count them light, mo-
mentary, and gainful ; yea, " as working for them a far more ex-
ceeding and eternal weight of glory." They count them all joy, and
that they are happy that endure them, James i. 2, and v. 11.
3. Counting things of this world, in competition with Christ, to
their true value. The world is ever completely wrong in this count-
ing. Here they count their mites to talents; and instead of fifty,
set down an hundred. They count them ever above their worth,
better than Christ and his favour. But Christians have learned to
count them at another rate, all loss and dung for Christ; and I
would have you count so. Consider,
1. How God accounts of them. The verdict of the Spirit con-
cerning all is, " vanity of vanity, all is vanity." " Riches are
that which is not." Agrippa's great pomp is, in the language of the
Holy Ghost, much fancy, (Greek,) Acts xxv. 23. God is no accepter
of persons. None of these tilings commend us to God, more than if
we were naked and bare ; the judgment of God is according to truth.
Consider,
178 (JHKIST JESUb
2. How you will account of them when you are going into an-
other world, and when you are there. "When death stares you in the
face, and gives you a warning away from all you possess, what will
you think of them then? When you are in another world, and
standing before the judgment-seat of Christ, whether will grace or
gold, robes or righteousness, Christ or the world, be of greatest value
in your eyes ?
3. Consider you will never honour Christ, and if so, he will never
houour you. You will never honour him in your hearts, while you
prefer every thing to him ; nor in your lives, by doing much, or
suffering for his cause. A man that counts not thus, is not fit for
such a time as this, in which God seems to be about to put it to the
trial, what men think of the world, in comparison of Christ.
Labour then to get a view of the glory, riches, and excellency of
Christ, and then you will count all things but duug for him. If men
knew the worth of Christ, they would think nothing too much for
hira.
Doctrine III. They are truly winners, lose what they will, that
gain Christ. To confirm this point, consider,
"What he is in himself. He is God, and so if he be yours, God is
yours, for he is God; the Son of God begotten by the Father, by an
eternal unspeakable generation, so that he has life in himself. He
is man, God-man, fairer than the children of men. The human
nature is united to the divine in the person of the Son, and so lies at
the fountain head, as the bowl in Zechariah's candlestick.
2. Consider what he is to us :
1. "Winning Christ, we gain a ransom for our souls. " He gave
himself for us, to redeem us from all iniquity." If one were a slave
to the Turks, what matter what he lost, if he gained a ransom for
himself. We are debtors to justice, criminals in law, prisoners of
Satan, bound over to the wrath of God by nature. Now the soul's
redemption is precious. If we could gain the whole world, that
could not ransom us, Hos. xiii. 14 ; Job xxxiii. 24.
2. Winning Christ, we gain a purchase. He not only ransoms us
from the wrath of God, but purchaseth heaven to us. He gives us
gold tried in the fire, to enrich us. If Christ be thine, he communi-
cates his merit to thee for thy justification, and title to eternal life ;
so that it is a righteous thing for thee to get heaven, 2 Thess.
i. 6, 7.
3. Winning Christ, we gain a treasure ; the treasure hid in the
field. Consider that whatever you can lose for Christ, if you wiu
hira, you win a treasure, when you lose but some small mite for it.
Christ is a treasure for preciousness, everything in Christ is pre-
DULY PRIZKD. 179
cious. When Solomon counted all that was in the world, he sets
down the total in two great cyphers, vanity and vexation. And is
this the prize for our sweat and cares ? Why so eager on vanity,
so fond of vexation. But all in Christ is precious. Is not grace,
pardon, peace, precious? They were purchased with his precious
blood, 1 Pet. i. 19 ; they are wrapped up in precious promises,
2 Pet. i. 4. precious promises ! where happiness is wrapt up in
words and syllables. Eternity couched in a sentence ! an eternal
weight of glory in a word ! Christ is also a treasure, for variety
and abundance of precious things. The treasure of worldly things
is soon counted. We have the inventory of it, consisting but of
these three things, " the lust of the eye, the lust of the flesh, and
the pride of life." But it " hath pleased the Father, that in Christ
should all fulness dwell." " Eye hath not seen, nor ear heard,
neither hath it entered into the heart of man to conceive, the things
which God hath laid up for them that love him." I will only tell
you of the following things in it. The whole constellation of
graces, each more precious than gold, of more worth than a world.
The whole privileges of the saints : an eternal weight of glory.
Finally, the whole Trinity. Christ is also a treasure in respect of
secrecy. Hid to the unrenewed world, and even to believers in a
great measure. " It doth not yet appear what we shall be ; but we
know that, when he shall appear, we shall be like him ; for we shall
see him as he is." But even in glory, they will never see to the
end of it.
4. Winning Christ, we gain that which will turn every thing to
our advantage. "All things shall work together for our good."
This is the stone that turns all to gold. If we be in Christ, death
shall be profitable to us as an inlet to eternal bliss ; the grave, a
place of rest, as God's field, where the seed sown shall spring up
with increase ; the wind of afliictions shall drive us more speedily to
our harbour ; our crosses shall be for crucifying our lusts ; our
losses shall be our gain to bring an hundred-fold. Thus, in a word,
all things shall work for our good.
5. Winning Christ, we gain an heirship. We " become heirs of
God, and joint heirs with Christ." More by far, than if we were
heirs of the greatest monarch on earth. By this you will be heirs
of the promises, young heirs of glory. Attended by angels, and
duly provided for while in your minority, and at length admitted
to your inheritance. Yea, all is yours.
6. There is nothing, then, which we have to lose for Christ, that
is worthy to be laid in the balance with him. The loss is infinitely
made up in him. What are our worldly goods, in comparison of
180 CURIST JESUS
the gooduess laid up -for those that are in Christ. May not tlie
relation to Christ and his Father make up all the loss of other
relations? The glorious liberty of the sons of God, make up the
loss of our liberty in the world ; and an eternal life, our natural
life.
Lastly, It is below the honour of God to let sinners be losers at
his hand. He will not be behind with his creatures. They shall
bare good measure, pressed down and running over. "But now
they desire a better country, that is, an heavenly ; wherefore God is
not ashamed to be called their God, for he hath prepared for them a
city.
Use 1. Of information. The worldly man is penny wise and
pound foolish. " He strains at a gnat and swallows a camel." He
will be loath to lose a sixpence, but he can let a talent of glory slip
through his fingers. He watcheth a little gilded earth, lays it up
securely, holds it fast in his hand, nay, in his heart ; but he can let
a crown, a kingdom, a heaven, a Christ go. Though it is difficult
to beguile him in other things, he will be cheated out of these for a
trifle, like a child. Esau was a cunning man, yet he was as easily
cheated of the blessing as if he had been a fool or idiot.
2. In a time of giving out for Christ, they are not the greatest
gainers that lose nothing for him. "Wlien the trial is over, and
every one counts their winning, the greatest losers will be found the
greatest gainers. The greatest outgiving has the greatest income,
as in the parable of the talents. Alas ! what is the winning of
others, but that they have saved the shoe, but lost the foot ; saved
the cabinet, but lost the jewel ; saved the body, but lost the soul ;
the world is gained, Christ is lost.
Use 2. Of exhortation. " Buy the truth, and sell it not." "Win
Christ at any rate, lose him at no rate. Remember you cannot
make too dear a purchase in this point. There are three cases in
which I would have you to walk by this principle,
1. When sin comes to you, like Potiphar's wife to Joseph, and
offers you deadly poison in a golden dish. Now Christ and a lust
are in competition. Now here is a goodly price offered you for the
Lord's favour and countenance ; but sell it not, for all you can
make by it will not clear the cost, but it will be bitterness in the
end. Now you must have him at the rate of plucking out a right
eye, yet buy the truth, assure yourself it is cheap enough of all.
2. When sloth comes to you, as Peter to Clirist, covering a sharp
sword with words softer than oil, saying, " Master, spare thyself,"
what needs all this trouble about religion ? What needs such
bitter repenting, wrestling in prayer, watching over heart and life ?
DULY PRIZED. 181
What needs this exposing yourself for a sermon ? Now sloth and
Christ are come in competition. Here is a goodly price for Christ,
a sound sleep on the sinnei's soft bed, a way strewed with roses,
pleasant carnal company, and a warm fireside ; but sell it not so
cheap : all that is not worth one smile of his face : nay, of one
check from him. Take him, though at the rate of the most exqui-
site diligence, the most painful exercise, most difiicult and grating
to the flesh, and cheap enough.
3. When the enemies of Christ and his work come to you, as the
chief priests to Judas, offering you thirty pieces if you will betray
him ; and when you are jiut to loss in his cause, say, like Judas to
the honest woman that bestowed a box of ointment on Christ,
" What needs all this waste ?" Now Christ and the world are in
competition. Here is a goodly price for Christ. You may keep
what you have, and also get more ; you shall get the world's smiles,
if you will venture on his frowns. Let them guide God's house .is
they will, and you shall dwell in ceiled houses. Take the mark of
the beast in your foreheads, or in your hands, and you shall obtain
leave to buy and sell. But sell him not. The world's offer is not
worth the hearing ; it is but dung for gold, counters for pearls.
But in such a case you cannot have him, but at the expense of the
world's counteuauce, loss of means, and perhaps liberty and life
itself, but he cannot be too dear bought.
Motive. You will get all in Christ that you are seeking to win in
the world, and more. If you would have a name, you shall get one,
better than that of sons and daughters. Would you have honour?
you shall have it. " Him that honoureth me," says God, " I will
honour." Would you have gold ? you shall have it. The very
streets of heaven are paved with gold. Amen.
[Same subject continued.]
SERMON XIX.
Philippians iii 9,
And be found in him.
Here is another thing which the apostle hath in his eye, namely, to
be found in Christ. This suppostth that they who win Christ are
182 CHUIST JESUS
in him, united to liim, and that they who are united to him will be
found in him, when God searcheth for them. Having before handled
the doctrine of union with Christ, I shall only speak to this.
Doctrine. It should be men's great care, to provide that when
God comes to search, they may be found in Christ. Here I shall,
I. Shew how, or when God comes to search, and the saints are
found in Christ.
II. How and where they shall be found, that are found in Christ.
III. Give the reasons of the point, and then subjoin some improve-
ment. I am then,
I. To shew how or when God comes to search, and the saints are
found in Christ. This world is a confused heap, and many times
the counterfeits are found among the jewels, undiscerned ; but God
hath searching times, in which he will search out men. " I will,"
says he, "search Jerusalem with candles, and punish the men that
are settled in their lees, that say in their heart, The Lord will not
do good, neither will he do evil."
1. One searching time is, a time of plain searching, preaching of
the word. The word is God's candle, which he kindles to let men
see through their state and condition. " The word of God is quick
and powerful, sharper than any two-edged sword, piercing even to
the dividing asunder of soul and spirit, and of the joints and mar-
row, and is a discerner of the thoughts and intents of the heart."
God carries this candle through the man's spirit, and searcheth him
thoroughly. Thus Paul tells us, that by such searching preaching
" even an unbeliever, or unlearned man, is convinced of all, he is
judged of all ; and thus are the secrets of his heart made manifest ;
and so, falling on his face, he will worship God, and report that
God is in you of a truth." Now the false wares of the hypocrite
appear naught, the mask is drawn off between God and their own
consciences, Malachi iii. 1 — 3. But then the believer is found in
Christ, for the word is never an enemy to the grace of the Spirit,
" for he that doeth truth, cometh to the light, that his deeds may be
made manifest, that they are wrought in God."
2. A time of temptation is a searching time. This is a sieve
which Satan is allowed to manage for the discovery of the true grain.
" Satan," said our Lord, to Peter, " hath desired to have you, that
he might sift you as wheat. Sometimes Satan is, as it were, let
loose, and temptations abound, iniquity is established by law, and
then good and bad are put to the trial. Then the light corn
uud chaff appear, being driven away before the wind ; the world
begins to wonder after the beast, stars fall. Then goes the earthly,
Bn-Y pmzET). 183
carnal-minded professor to the earth ; the heady, unsettled, light pro-
fessor, unstable as water, falls away ; the proud, conceited professor
appears as he is, like a tall barren tree. But then saints are found
in Christ, sealed and safe ; " for it is impossible to deceive the elect,"
Rev. vii. 1 — 3.
3. A season of the church's trouble, and of persecution for
the gospel, is a searching time. A true friend is known in adversity.
The stony ground receives the word and holds green, till the sun of
persecution arise, and then it withereth. When Christ rides in tri-
umph, many cry, Hosanna, who will afterwards cry, Crucify him.
Many run after Christ in a day of peace, that will run as fast away
from him in a day of trouble. This is God's sieve, with which he
searcheth. They are brought to the waters of suffering, and then
bowers down go away back. But the saints are now found in
Christ, so that when " Israel is sifted as corn, not the least grain
falls to the ground."
4. The time of death and judgment : this is the main thing, though
not the only thing aimed at in the text. Possibly some may escape
all the former searches, but none can escape this. Now the King
indeed comes in to see the guests, and if there be but one hypocrite,
he will instantly discover him. At present the corn and chaff are
mixed, but then he will thoroughly purge his floor. Now foolish
and wise virgins cannot easily be distinguished, but then it clearly
appears who are wise and who are foolish. Now goats and sheep
intermingle, but then they shall be for ever separated. Then the
saints shall be found in Christ, and placed on his right hand. We
now proceed,
II. To shew how and where they shall be found, that are found
in Christ.
1. They shall be found in him, as branches in the true vine, John
XV. 1 — 6. Being thus in him, they are in no hazard of the axe
of Grod's wrath. Barren trees may, and shall be cut down for the
fire ; but Christ mystical is a tree which the axe may not, yea,
cannot approach. " I the Lord do keep it ; I will water it every
moment lest any hurt it; I will keep it night and day." The
pruning-knife, indeed, may come to it, to cut off the twigs of cor-
ruption ; but this, instead of injuring, will render it more fruitful.
They are in no hazard of the wind, blow from what quarter it will.
The wind of temptation and trouble may indeed shake, but cannot
break nor remove the branches that are in Christ. They may bo
made by a violent blast to sweep the ground, but they will never be
broken off.
2. They shall be found in a sanctuary, in a place of refuge.
184 rilRlST .TKSUS
" The Lord shall be for a sanctuary to them." They have fled to
him for refuge, and so shall find shelter in the worst of times.
" Come, ray people," says he, " enter thou into thy chambers, and
shut thy doors about thee : hide thyself as it were for a little
moment, until the indignation be overpast." "When God came by a
,deluge to search the old world, he found them all eating and drink-
ing; Noah only he found in the ark, and there he was safe. They
who are in Christ, have laid hold on the horns of the altar: law
and justice cannot drag them from it. They are within the city of
refuge, where one drop of wrath cannot fall.
3. They shall be found under a covert, and in a hiding-place.
The man Jesus shall be to them as an hiding-place from the wind,
and a covert from the tempest. This is a covert of blood, the
Mediator's blood, under which the guilty creature may sit safply,
and abide the search of a holy God ; for he sits there, clothed with
an everlasting righteousnes, a white raiment, in which omniscience
can see no spot. When God searcheth for the guilty creature, but
finds him here, " then he is gracious to him, and saith, Deliver him
from going down to the pit, I have found a ransom." There is blood
sprinkled on the door-post where this man is, and therefore the de-
stroying angel must pass by.
4. They shall be found in the covenant, in Christ's chariot, which
is a safe place. Song iii. 9, 10 ; and so they shall be treated as God's
own friends, even when he comes to render vengeance to his ene-
mies, Isa. xxvii. 4, 5. "We are now,
III. To give the reasons of the point.
1. God will search and find out every one of us, be where we will.
" The King will come in to see the guests." We may sit at ease
a while, but we must lay our account with a narrow search at last,
which will try what metal we are of. There is no hiding from
God. " Can any hide himself in secret places that I shall not
see him ? saith the Lord : Do not I fill heaven and earth ? saith the
Lord." Men may deceive themselves, and make a figure in their
own eyes, when they are naught in the sight of the Lord. " Ent
God is not, cannot be mocked." The world may be deceived, so that
one limb of the devil may hate another, because he is so like a saint.
The saints may be deceived, who may take them for full brethren,
while they are not father's children. What if even hypocrites de-
ceive the devil himself, in their religious fits, .Tor. xvii. 9, 10; but
God will find us out, " for he searcheth the reins and hearts, and
will give unto every one according to his works."
2. If God find us, in this search, out of Christ, we are undone.
We have nothing to shelter us, he will draw us out of our hiding-
DULY TRTZED. 185
places and lurking holes ; take off our mask, and spue us out of liis
mouth. We will be put away like dross, driven as the chaif before
the wind, set among the goats, and separated for ever to destruction.
" Neither is there salvation in any other : for there is none other
name given under heaven among men, whereby we must be saved."
3. If we are found in Christ, we will be safe in time and eternity,
blow the storm as it may. Temptations shall not totally carry us
away, but we shall be born up against the stream. Troubles, though
they get over our heads, yet we will find him " the lifter up of our
heads," and we shall get safe on shore. When death comes, it shall
be without its sting, seeing we are found in Christ; and at the day
of judgment we shall be right hand men, because in him.
Use. Let it be your great care to be found in Christ. Our time
is like to be a searching time of temptation and trouble ; and
though it should not, yet death and judgment are abiding us. What
should we do to be carried through? Why, if you be found in
Christ, as Noah in the ark. Lot in Zoar ; you are in your chambers,
"no evil shall befall you, nor plague come near your dwelling." Let
not the searching time find you at a disadvantage ; all those will
bo found so, who ara in such a time,
1. Found in an unregenerate state, " dead in trespasses and sins,
and without Christ." This is a dangerous and soul-ruining case to
meet God in. God will find these men as Elijah found Ahab, " hast
thou found me, ! mine enemy."- Two cannot walk together except
they be agreed; yet they may meet together, but surely there will
be sad work when they meet. Dreadful will the meeting be, be-
twixt God and his enemies. When these meet, a consuming fire and
dry stubble meet; a judge and a criminal. The Judge will say,
" those mine enemies, which would not that I should reign over them,
bring hither, and slay them before me."
2. Be not found with the sluggard, in your bed. Be not secure,
as God found the old world. It is like that God will set fire into the
nests of this generation, it were good to leave them in time, and
shake off security; "to have our loins girt, and lamps burning."
It was a sad case with Jonah, when he was drawn out of a sound
sleep, and cast into a raging sea. It is awful to feel calamities, ere
we fear they are coming.
3. Be not found, as death finds the wicked, in the embraces of
your lusts. " The wicked is driven away in his wickedness." The
Philistines found Samson just risen out of Delilah's lap, without his
hair. The soft embraces of our idols do but make way for severe
strokes from the hand of God. It is difiicult to conceive how a man
may just make but a skip of it from the enjoyment of his lusts into
186 CHRIST JESUS
Abraham's bosom. Nay, rather, God will take these filthy gar-
ments, cover them with brimstone, and set them on fire about men's
ears.
4. Be not found, like Saul, hid among the stuff. " Lay aside
every weight, and the sin that doth most easily beset you." The
world is like a long garment, which entangles a man, and unfits him
to run and flee from the wrath to come. The rich man, who was
thinking of nothing but full barns, and goods laid up for many
years, was in a sad case when God found him out. Sit loose, then, to
the world, if ever you would meet comfortably with God in the way
of his judgments, here or hereafter.
Lastly, Be not found in the devil's camp, among ill company. "A
companion of fools shall be destroyed." Lot's sons-in-law might
have escaped, if they would but have left their ill company in Sodom,
Gen. xix. 14, 15. Better go to the house of mourning, than to the
house of feasting; the house of trembling, than of riot. "Blessed
is the man that walketh not in the counsel of the ungodly, nor
standeth in the way of sinners, nor sitt.eth in the seat of the scornful."
Bnt if you would abide the search here or hereafter, then be found
in Christ.
1. Be found to be in him, united to him, by his Spirit and by
faith. No storm can blow down those who are built upon this rock ;
neither will Christ lose a member of his body, in time or eternity.
Tie is the true ark and refuge, " none perish that trust in him."
2. Be found walking in hira. " As ye have therefore received
Christ Jesus the Lord, so walk ye in him." Walking with him,
before hira, after his example, " walking even as he also walked."
This is to walk iu the way of holiness, " without which no man shall
see the Lord."
Finally, Be found living in hira, and upon him. Gal. ii. 20. Those
that live in and by themselves will wither, when the trees planted
in God's house will be flourishing.
Motives, to urge you to make it your main business to be found
in Christ, when God shall search for you in time and eternity : —
1. If you be found in Christ, he will be found in you, so shall you
have a double security in a time of trial ; for it is a mutual inbeing,
John xvii. 21 — 23. He will be found in believers, as in his own
house and lodging. Christ hath two lodgings : one in heaven. "He
inhabiteth eternity, and dwells in the high and holy place." He
hath another on earth, the believer's heart. " For he dwells with
him also that is of a contrite and humble spirit." Christ hath
bought both, and he made a journey to take possession of the house
in heaven for us, Heb. vi. 20; and it is our own house, because it is
DULY PRIZED. IB?
his. " It is our liouse, which is from heaven." And he comes to
the siuner's heart, to take possession of it for himself, and when
they open to him by faith, he comes in and dwells, llev. iii. 20.
This will be a grand security. A man will always take care of his
own house, especially in a storm, that the winds do not unroof it, or
the rains waste it.
Christ will be found in you, as in his banqueting-house. Tiie
Pharisees wondered that he was a guest to sinners ; and the world
will not believe it, because they cannot see it. God's own children
often say, how can these things be ? Will he come into such a poor
house to be entertained, where there is little or nothing with which
to entertain him ? They do not consider that Christ brings the
provision with him. He is such a guest as Elijah was to the poor
Avidow in a time of dearth, and feasts them in a time of the great-
est trouble. " In the world," says he, *' ye shall have tribulation ;
but be of good cheer, I have overcome the world ; in me ye shall
have peace."
He will be found in you, in his fortified house, as a conqueror.
The first thing David did, after he received the kingdom, was to
take the stronghold of Zion, which was so well fortified against
him, that they thought the blind and the lame could hold it out,
2 Sam. V. 6, 7. So Christ, being anointed king, sets himself to
recover the hearts of the elect, held out against him as a strong-
hold, by a blind understanding, and a lame and crooked will.
" But he pulls down the strongholds, and casts down imaginations ;"
and having brought all to obedience, he comes in to hold it for
himself. Now here is another security. Will he quit his con-
quest ? No. " I give unto them" says he, " eternal life, and they
shall never perish, neither shall any pluck them out of my hand."
4. His temple house, as the God of the temple. Believers
are his temple ; as the King of Glory, he hath come in, to dwell in
their souls for ever. The soul that was a chapel for the devil, be-
comes the temple of Christ. There are sacrifices. They ofter them-
selves to the Lord ; their graces as incense, and he is the altar
that sanctifies the gift. Another security ; they shall be under
special protection. " His eyes and his heart shall be on them per-
petually." He will see to it, that the temple shall not be polluted ;
and though it should be laid in rubbish in a grave, it shall be glori-
ously rebuilt.
5. His garden. " I am come," says he, " into my garden, my
sister, my spouse." They are a garden of spices, in which the pre-
cious plants of grace grow. This is another security. " He will
water it every moment," hedge it about and preserve them, as a
Vol. IV. N
188 CHRIST JESUS
man doth his garden, while his other fields are exposed, Jer. xvii.
5,6.
6. As a child in the mother's womb. " My little children," says
Paul, " of whom I travail, as in birth again, until Christ be formed
in you." " Christ is in them the hope of glory." This is another
security. The mother cannot be executed in law, while she is with
child, for that would be the death of two, whereas her life only is
exposed.
Lastly, As the soul is in the body, Christ is their yery life ; he
lives in them, Col. iii. 4 ; Gal. ii. 20 ; Acts ii. 25 — 27.
Motive 2. If you be not found in Christ, you will be found in a
bad case in time and eternity ; in a trying time in this life, and in
another world. You will be found as under the curse : laid open to
the wrath of God, as the chaff to be driven away with the wind.
[Same subject continued.]
SERMON XX.
Philippians, iii. 9,
Not having mine own riphteousness, which is of the law, but that which
w? through the faith of Christ ; the righteousness which is of God, hy
faith.
In" these words, the apostle describes the righteousness in which
he desires to be found and to compear before God, and this is the
righteousness of Christ. It is not our own, for to our own he op-
poseth it. It is not our faith. Tor it is through and by faith. But
it is the righteousness of Christ, through the faith that hath him for
its object. The righteousness received by faith.
DocTiUNB. Christ's righteousness, received by faith, is the sinner's
only security to be depended upon before God. It is the sinner's
only shield, shelter and defence, from the wrath of God. Here I
shall,
I. Shew what is meant by Christ's righteousness.
II. How it is received by faith.
III. Confirm the doctrine. I am,
I. To shew what is meant by Christ's righteousness, which is the
DULY PRIZED. 189
sinner's only shield. Righteousness is the result of obedience to
the law. He who satisfies the law is righteous, and this shelters
from wratli. The great thing that stands between Grod and a sinner
is a broken law ; and while God is, it will be an effectual bar to
keep sinners out of heaven, to which the sinner can never come but
with the good leave of the holy law, it being once satisfied. For
this cause, seeing sinners could not satisfy the law for themselves,
Christ undertook to do it for them. Accordingly, he fulfilled it, and
by his fulfilling it, comes this righteousness which is the be-
liever's security. Now Christ fulfilled the law in our room,
1. By his active obedience to its commands ; perfect obedience to
all the commands. This no mere man since the fall could do, yet it
is that without which no man can be saved. It is a debt which
must be paid for every one, either by themselves, or by their surety.
The law saith to all the children of men, " If thou wilt enter into
life, keep the commandments;" that is, keep them perfectly. Alas!
then, must all perish ? No. Christ answered for his own. "What
they could not do, he did. Now the law's demands of the sinner were
very high.
Demand 1. Thy nature must be absolutely pure and spotless : for
if the fountain be poisoned, how can the streams be wholesome.
•' Who can bring a clean thing out of an unclean ? not one." Alas !
the sinner can never answer this. He hath a corrupted nature, and
he cannot purify it. " Who can say I have made my heart clear,
I am pure from my sin." He was born in sin ; he cannot get into
his mother's belly, and be born over again without sin. "Well,
Christ satisfies this demand for his people, the law shall have all its
asking; therefore the Son of God takes to himself a true body and
a soul, both sinless. The ancient of days becomes an infant of days ;
he is conceived without spot, by the power of the Holy Ghost, and
in due time born without sin. For as he was in his life, so was he
in his birth, " holy, harmless, undefiled, and separated from sinners."
His nature was not in the least tainted, but absolutely free of the
least seed of sin. Here is now such a birth, such a nature as the
law sought, so that demand is answered, that bar in the sinner's way
is taken out ; but the law has other demands.
Demand 2. Thou must give obedience to every command. Thy
obedience must be as broad as the law. One hair's breadth lacking,
thou shalt never see heaven. " Cursed is every one that continueth
not in all things which are written in the book of the law, to do
them." Alas ! what shall the sinner do with this ; there are many
of these commands which he doth not know, how shall he obey them.
Many quite against his nature, as " love your enemies." Many
N 2
190 CHRIST JEsrs
tliat, were his life a tlionsand times lying on them, and he would set
himself to the utmost watchfulness, he will often break ; such as
vain thoughts, and impure desires.
Christ hath answered this demand. " He fulfilled all righteous-
ness." *' He did no sin, neither was guile found in his mouth." He
made the law, he could not then but know every part of it; and he
fulfilled it in every iota. He gave external and internal obedience ;
obedience in heart and life. Its hardest commands he opposed not ;
loved his enemies and denied himself; not a vain word ever dropt
from his mouth, nor a vain thought ever entered his heart.
Demand 3. Every part of thy obedience must be raised up to the
highest degree and pitch the law requires. " Thou shalt love the
Lord thy God, with all thy heart, and with all thy soul, and with
all thy mind." It is not enough that thou be sincere, and desire to
do better, and be sorry thou canst not. Alas ! the sinner can never
answer this, he shall as soon reach the clouds. Let him do his best,
corruption holds him down, so as he can never reach the top. If he
be praying ever so fervently, there is always some coldrifeness in
the heart. In his purest intentions, self-will insinuates itself.
Christ answered this demand. His loA^e to his Father was more
than seraphic. It was most ardent love. His love to men was
incomparable, and went to the utmost bound of love. " For greater
love hath no man than this, that a man lay down his life for his
friends ; but he laid down his life for his enemies." Every one of
his actions was absolutely spotless and perfectly refined, without the
least mixture of imperfection.
Demand 4. All this must be continued to the end, without the
least failure in one iota, Gal. iii. 10. If thou shouldest all thy days
live sinless, and at the hour of death a vain thought run through thy
miud, all is gone. Alas ! how impossible is this I The sinner can-
not keep perfectly right one year, day, hour, minute, if a thousand
hells were in it.
But Christ satisfied this demand. "He became obedient unto
death, even the death of the cross." The first Adam made a fair
outset, but he soon halted. The second continued to the end. The
law could never catch him in the least sin from his cradle to his
grave, by day or night, alone or in company. His heart and life
shone in holiness in its meridian brightness, without the least cloud
or spot, while his day lasted. So all these bars are removed by his
active obedience. He fulfilled the law also,
2. By his passive obedience. When all these demands are an-
swered, the law has another word with the sinner, ere he can enter
within the gates of the city, and that is, taking sure hold of him, it
DULY PRIZED. 191
says, " Pay what thou owest." Thou art in debt to the justice of
God, for the sius already committed. Thou must satisfy the threat-
enings of the law, and bear the curse and vengeance thyself, or find
a surety. ! then, " will the Lord be pleased with thousands of
rams, or with teu thousands of rivers of oil ? Shall I give my first-
born for ray transgression, the fruit of my body for the sin of my
soul ?" No. These are all too mean to satisfy here. But, ! ye
crowned heads, and mighty monarchs of the world, may not you be
cautioners for the debt? No, they canuot, if they would sell their
crowns, kingdoms, and dig up all the gold in the world, and lay it
down, it would not pay their owu debt; but they themselves must
have a cautioner, or they are ruiued. ye mighty angels ! may
not you rather undertake for this debt, than that your fellow-crea-
tures should perish ? They cannot. They are not able. They
would be bankrupt with the payment of the thousandth part, and
ruined for ever; and it would never be paid for them. high
demands indeed ! that no creature in heaven or earth can answer.
Then said the Mediator, " Lo, I come," Psal. xl. 7- What are thy
demands ?
Demand 1. Sinner, thou must suffer, thou must die the death, for
the word is gone out of the Lord's mouth, " in the day thou eatest
thereof thou shalt surely die." Alas ! how shall this be answered?
For if the sinner's life go for it, what hath he more ? And if death
once get him down, it will hold him down for ever. ! may not
bearing crosses do it? No, the law must be satisfied with bearing
curses, not crosses. I may not tears for sin, bitter mourning, do
it ? No, it is shedding of blood, not pouring out of water, that the
law must have. Without this, no remission of sin. But Christ
satisfies this demand. It shall have all its asking. He puts him-
self to the sword of justice. Armed death falls upon him, sheds his
precious blood, wounds him to the heart, separates soul and body,
carries him away prisoner to the grave, and he is laid in the dust of
death. Death gave him the first fall, but because he was God, he
riseth again ; and death having got his due, he brings away the
keys of hell and death with him, that never one of his may b«
prisoner there.
Demand 2. Thy suflFerings must be universal in the whole man,
for so hath thy sinning been. That body of thine, the instrument
of sin, must suffer. That head, that hath contrived so much mis-
chief, must be wounded; that heart, that has been the spring of all,
must be pierced ; these feet, which have carried thee so often to sin,
and these hands, that have wrought so much ini(inity, must also be
pierced. And that suul of thiue must also sullVr priucipaliy, us
192 CHRIST JESUS
being the chief actor of all thou hast doue against God. Ah ! how
shall we bear it? Who can endure this, which is a thousand deaths
in one ? Christ satisfies this demand also. lie suffers in his body.
His head was crowned and pierced with thorns. "Ilis heart was
melted like wax in the midst of his bowels." " Uis feet and hands
•were pierced." " His tongue did cleave to his jaws." "His bones
were all out of joint." His body had nothing to cover it but shame,
and his strength was dried up like a potsherd. The wrath of God
fell on his soul. It was troubled, sore amazed, and agonized. The
arrows dipped in the curse were shot against it, till the law had no
more to require.
Demand 3. Thy sufferings must be most exquisite ; thou shalt
have no pity, no sparing, but judgment without mercy, Deut. xxix.
20. Ah ! who can satisfy this ? " "Who can dwell with devouring
fire ?" " It is a fearful thing to fall into the hands of the living
God." Christ satisfies this too. " God spares him not, but delivers
him up to the death for us all." Though his body was of a most
refined temperature, and so his senses most exquisite, his death was
of the most tormenting kind. His eyes were denied the light of the
sun, his ears heard their cruel mockings, and he got vinegar to drink.
He was in travailing pangs, and soul travail. No help had he in it.
Men nor angels did not help him, and he died in it.
Demand. 4. Thy sufferings must be infinite, for it is infinite justice
that thou hast offended. Ah ! who can bear this ? This is killing ;
saddest of all, a thousand times. Universal, exquisite ; yet infinite,
ever to endure, never to end. " Who can abide with everlasting
burnings ?" This is the hell of hells, and beyond the reach of a
creature, a finite being. But Christ answers this too. He is God,
therefore an infinite one ; so his suff'erings, though not infinite in
duration, yet infinite in value, fully answering the demands of the
law.
Last Demand. Thy sufferings must be voluntary, for God hates
robbery for burnt-offering. If thou murmur in the least, under all
thy sufferings, it is new sin ; a blemish in the sacrifice, which pre-
vents its acceptance. Ah ! who can do this ? The weight of wrath
makes the devils and the damned roar against God. A man can
scarcely bear a fit of the gout or gravel, or even a sharp pain of any
kind but with some impatience. But Christ satisfies this too.
"When he was oppressed and afflicted, he opened not his mouth."
In all his sufferings, he never had the least wrong thought of God
rising in his heart, Psal. xxii. 1 — 3. Never the least murmuring
or fretting. He willingly underwent what he was to suffer. He did
not flee when his hour came. He prayed for his enemies, his mur-
DULY PKIZEB. 193
derors, iu the very extremity of his sufferings, in a meek and loving
manner, saying, " Father, forgive them, for they know not what
they do." Let us,
II. Shew how this righteousness is received by faith. It is re-
ceived and becomes ours by faith, as faith unites us to Christ.
Upon this union, follows a communion with Christ in his righteous-
uess ; so Christ being ours by faith, his righteousness is ours. The
soul, by faith, marries with. Christ, and the righteousness is its dowry.
The soul riies to Christ as the city of refuge, and that righteousness
is their cover. We now proceed,
III. To confirm the doctrine.
1. That only can shelter us trom the wrath of God which satis-
fies his law. Now this righteousness is the only thing which can
satisfy his law, and it has done it fully. The law is magnified more
by his obedience and sufferings than if all the elect had gone to hell
for it. The law being obeyed, and executed upon Christ, is more
magnified than it could have been by them, and that because of the
dignity of the person. Even as a king shews a greater respect to
the law, by executing it on his own son, than upon a thousand com-
mon malefactors. They would have been ever satisfying, but never
could have fully satisfied. By Christ it gets both active and passive
obedience, by them only passive.
2. It is the righteousness of God. It is so called, because it is the
righteousness of him who is God, Jer. xxiii. 6 ; therefore it is called,
gold tried in the fire. Our gold is become dross, it will not abide
the touchstone of the law, because imperfect, but Christ's righteous-
ness will. Ours will not abide the fire of tlie judgment of the God
of truth. Our obedience is not full measure, and, being weighed iu
the balance of the sanctuary, it will be found light.
It is the only righteousness accepted of God. " In whom," says
he, " I am well pleased." It may be safely depended upon, for it is
of infinite value. " Christ purchased the church with his own blood."
It was the divine nature of Christ that made all his obedience so
efficacious for the benefit of his people. What sins will not the
blood of the Son of God purge away? "It cleanseth from all
sin."
3. It is the righteousness contrived by the only wise God to save
sinners, when nothing else could do it, Psal. xl. 6, 7. When there
was no help among angels or men for them, he laid help on the
Mediator, as one mighty to save. This was a contrivance becoming
an infinite God. The mercy of God shines forth iu it, finding au
object iu the deepest misery. To have given a deliverance from
wrath, after millions of years, would have been great mercy ; but
194 CllKIST JESUS, &0.
here is mercy, bringing tlie sinner from the lowest abyss of misery
unto the highest pitch of happiness. Here, also, the justice of God
shone gloriously. In the deluge, and the burning of Sodom, it ap-
peared, but more here. It got all its demands. What are all
creatures, to the Son of God suffering? The love of God was dis-
played. " God so loved the world, that he gave his only begotten
Son." The Son willingly gave himself. Here is love, wonderful
indeed in all its dimensions. Behold also the wisdom of God. The
confused mass at the beginning was not comparable to the confusion
at the fall. But truth met with mercy. Out of the sin that obscured
the glory of God, is brought the greatest honour. The matter is so
ordered, that man stands more firmly than under the first covenant.
When the angels stood astonished, hell rejoiced at the fall. Man
lay grovelling in the dust of misery, wisdom found out a way for
restoring them to happiness.
Use 1. Never entertain low thoughts of sin. It is the worst of
evils, which could not be remedied, but by the suff'erings of Christ.
It brings a heavy burden on a sinner that bears his own burdens.
Behold it in the glass of Christ's suff'erings, and you will think none
of it little. Sin runs counter to the nature of God, and dishonours
all his attributes. God is the chief good, sin the worst evil. The
sinner dares God's justice, presumes on his mercy, mocks his patience,
challengeth his power, despiseth his love, and invades his sove-
reignity. So Christ behoved to suflfer the most extreme punishment,
to honour his justice and glorify all his perfections.
Sin contradicts his will. The foolish contradicts the laws of in-
finite wisdom, casts oft' God's laws and make its own lusts laws, and,
therefore, to blot out this dishonour, the Son is made a sacrifice.
When God had perfected the frame of the world, and it remained
only that he should have his tribute of glory paid to him out of it,
sin gave a rude shock to the whole work, shook the whole frame;
therefore was there such dreadful work to repair it, the Mediator
sufi"ering, rocks rending, the sun not shining, &c.
Use 2. Never entertain low thoughts of pardon. Every pardon
is the price of blood, more precious than a thousand worlds. Pardon-
ing sin is one of the greatest letters of God's name, one of the great-
est of his works, greater than to make a world. When God said, let
such a thing be, it was. But when sin is to be pardoned, justice
stands up for satisfaction; the truth of God for the honour of a
broken law. Wisdom is set to work to find out a way, the Son pays
down the price of his blood. Num. xiv. 17 — 19.
Use 3. Come to Christ for shelter under his righteousness, that
you may be justified, pardoned, and accepted. Consider there is no
man's ixiquities, &c. 195
other way but this to the divine favour, no shelter from the sting of
unpardoned guilt but here. All other will be but fig-leaf covers.
Is not pardon of sin, and acceptance with God, worth the seeking ?
It makes a man happy, Psal. xxxii. 1. A man may be rich and yet
reprobate, great in this world and yet damned in the next. His
portion fat, yet his soul lean. But a justified man is a happy man.
Worldly things come from God's hand, but this great blessing from
his heart. It will be sweet sauce to the bitterest dish; it will cause
you to glory even in tribulation. The righteousness of Christ jus-
tifies a man, and this makes every bitter water sweet. "For there
is no condemnation to them that are in Christ Jesus. It is God that
jnstifieth, who is he that condemneth ?"
And if you would give evidence of your interest in imputed i iglitc-
ousness, you must do it by inherent righteousness. Show yuui- I'aith
by your Avorks. Faith without works is dead, being alone. Amen.
MAN'S INIQUITIES TESTIFYING AGAINST HIM.
SERMON XXI.
Jeremiah xiv. 7
Lord, though our iniquities testify cujainst us, do thou it for thi/
name's sake ; for our backslidings are many ; we have sinned against
thee.
In the preceding part of the chapter, there is mournful narration of
a sad state in which the land was, by reason of a famine. National
sins bring on national judgments. In the words of the text, the
prophet prays for the removal of the judgment. In the text wo
have four things.
1. A concession. "Though our iniquities testify against us."
He grants that their iniquities, which brought on the judgment and
kept it on, did testify against them ; or, as the Hebrew, answered
against them. "We have the same phrase, Isaiah iii. 9, and lix. 12. It
is a metaphor taken from judicatories, in which witnesses beino- in a
process, and questions being put to them, they answer, and testifV
against the guilty. Sin, as the devil, first tempts, then accusetli.
When they came to make their address to God, they found their
sins at their right, witnessing against them.
196 man's iniquities
2. A petitiou. " Do thou it." Take pity upon us, and relieve us;
arise for our help and our relief. They do not condescend upon tlie
particular thing which they would have him to do for their relief.
He knew many ways to bring it about ; the prophet, therefore, would
limit him to no particular way, for beggars should not be choosers,
and sovereguty must be allowed a latitude.
3. We have their plea for mercy. " For thy name's sake." By
this they acknowledge the truth of the testimony given in against
them by their sins, and justify God in his proceeding against them.
They acknowledge their own unworthiness of his favour. By the
name of God, is understood God himself. " The name of the Lord is a
strong tower; the righteous runneth into it, and is safe." " I, even
I, am he that blotteth out thy transgression for mine own sake, and
will not remember thy sins." " Help us," says the Psalmist, "
God of our salvation, for the glory of thy name ; and deliver us and
purge away our sins, for thy name's sake." These last words, you
see, superadds this, namely, as he hath manifested himself to his
people. The phrase seems to include a respect to a final cause, and
that with respect to his attributes, Exod. xxxiv. 5 — 7, and so they
plead for the manifestation of his own glory, the glory of his grace
and mercy, that he would do it for them. Joshua pleads thus, when
their enemies were like to overcome them, " And what wilt thou do
unto thy great name ?" And this is the advantage of the people of
God, that his glory is joined with their interests ; and particularly
as to the judgment of famine. See Ezekiel xxxvi. 30, compared
with ver. 32, where it appears that the glory of God suffered through
their reproach. There is in this plea, also, a respect to a meri-
torious cause, which is none else but Messiah, Christ ; of whom the
Lord says his name is in him, Exod. xxiii. 21, and in whom his
glory shines, 2 Cor. iv. 6. We must not think the prophet here
addresseth himself to God, absolutely considered ; for his majesty
would dazzle and confound the eyes of the holiest on earth ; but,
even under the Old Testament, they directed their prayers towards
the temple as a type of Christ, Psal. v. 7 ; and they very well knew
that the glory of his name, which they urged in prayer, behoved to
shine through the Messiah.
4. A confession. The prophet confesseth, in the name of the
church, backsliding ; a grievous sin, a returning to sin after vows,
engagements, and resolutions against it; and after beginnings of
a reformation. Yea, that these backslidiugs were many. They
had often gone back in many points; and, adds he, " have sin-
ned against thee," where the emphai.is lies on the word thee. As
when David says, " against thee ; thee only, have I sinned." They
TESTIFYING AGAINST lU.M. 197
had lifted up themselves against the sovereign Lord of heaven ;
even against thee, to whom we must now come for lielp in our afflic-
tion. It comes in as a reason, " for we have sinned against thee ;"
intimating that they had no hope but in his name ; and if that
would not do, their case was desperate. But withal, it lays out be-
fore the Lord their deep sinfulness, as that whereby his name
might be rendered illustrious, in coming over all their many back-
slidings.
Doctrine. That though the iniquities of the people of God, when
they are awakened, do testify against them ; yet it is their duty
and disposition to hold on in their suit, pleading with him for a
gracious answer for his own nanie's sake. Or,
Though the people of God find their iniquities testify ntr^iinst
them in their addresses to God ; yet they must and will hold on
their suit, improving God's own name's sake as their only plea for
a favourable answer. Here I shall,
I. Shew what it is for a man to find his iniquities testify against
him in his addresses to God.
II. How comes it that sin is found thus testifying against men.
in. I will speak a little to the plea, " For thy name's sake."
"We are then,
I. To shew what it is for a man to find his iniquities testify against
him in his addresses to God. Take these reflections upon it : —
1. Sin is not dead when it is committed. Though it may be
buried and out of mind for a time, yet it is buried quick, and lives
to be a witness before the Lord, against the sinner. The act is
transient, but the guilt is of a permanent nature. " If thou doest
not well," said God to Cain, " sin lieth at the door." Lieth as a
sleeping mastiff at the door, which will, ere long, awaken. " I will
reprove thee," says God to the sinner, "and set them, (thy sins,) in
order before thine eyes."
2. When the man draws near to God in the exercise of his wor-
ship, sin meets him there ; appears to him as a terrible ghost. So
it is in the text, Isa. lix. 11 — 13. Many times the Christian's siu,
which was before out of his sight, meets with him before the throne
of grace. When the soul draws nigh to God, the brightness of his
glory makes their spots to appear. " Woe is me !" said Isaiah ,
" for I am undone ; because I am a man of unclean lips, and I dwell
in the midst of a people of unclean lips : for mine eyes have seen
the King, the Lord of Hosts." Former sins then come to mind,
which makes David say, " Remember not the sins of my youth, nor
my transgressions." Present sinfulness is then also ready to stare
the man in the face.
198 man's INIQUITIKS
3. Sill testifies two things for God against the man. First, their
sins witness their unworthiuess of any favour from the Lord, and
makes them say, with the centurion, " Lord, I am not worthy that
thou shouldest come under my roof." And with Jacob, " I am not
"worthy of the least of all the mercies, and of all the truth, which
thou hast shewed unto thy servant." Sins also testify against men
their liableness to punishment, yea, to a curse instead of a blessing,
so that the soul is often made to fear some remarkable judgment ;
for a guilty conscience is a terrible companion in the presence of a
holy God. When sin gives in such a testimony, no wonder they
stand trembling, fearing to hear the doom pronounced next,
4. This witness is convincing. So, in the text, we find the panel
denies not the testimony, but pleads for mercy. Sin, testifying
against the man before the Lord, stops the sinner's mouth. " I ac-
knowledge my transgressions," says David, " and my sin is ever be-
fore me." A man may shift the conviction of others, and deny
their testimony ; but here, himself is both the guilty person, the ac-
cuser, and the witness.
b. Upon this, the gracious soul is filled with holy shame, and
self-loathing. The person says, with Ezra, " my God, I am ashamed,
and blush to lift up my face to thee, my God : for our iniquities
are increased over our head, and our trespass grown up unto the
heavens." So the publican, standing afar olf, would not lift up so
much as his eyes to heaven, but smote upon his breast, saying,
" God be merciful to me a sinner." Now his siu has found him
out; and as a thief is ashamed when his crime is discovered, so is
that soul; and this holy shame is vented by confession, self-judging,
self-condemning, and self-abhorring. Then he hath a difficulty to
get a name to express sufficiently his own vileness, and then he is
the chief of sinners in his own esteem.
Lastly, He is damped, and his confidence before the Lord is mar-
red as to any access to him, or obtaining favour at his hand. " For
if our heart condemn us, God is greater than our heart, and know-
eth all things. Beloved, if our heart condemn us not, then have we
confidence toward God." When the man lived near God, he had
boldness and access with confidence unto the Father; but now his
backslidings stare him in the face, and it is much if he be not quite
overcome, and made to say, " my hope and strength is perished from
the Lord." Then faith has difficulties indeed to grapple with,
which may make it stagger; but then the soul must fall to the plea,
" for his own name's sake." I now proceed,
11. To shew how comes it, that siu is found thus testifying against
men.
TF.STIFYIXG AGATXST Iinr. 199
1. It flows from the nature of sin and guilt upon an enlightened
conscience. Grod hath said, " But if ye will not do so, behold ye
have sinned against the Lord; and be sure your sin will find you
out." Conscience is a tender part, and when it has light it cannot
but testify against the man, when he appears in the presence of an
offended God. The conscience of some is seared, and so they find
nothing of this testimony ; but sin will lie down in the grave with
them ; and awake when they awake.
2. It is a punishment from the Lord for former backslidiags and
miscarriages. Sin that is sweet in the mouth, is hereby often made
bitter in the belly Confidence with God is no small mercy, and the
want of it can be no small judgment to them that know the happi-
ness of such a case.
Lastli/, God so orders it, that it may be a mean to humble them,
and make them more watchful against sin for the time to come.
Then the Lord says to them, " Thine own wickedness shall correct
thee, and thy backslidings shall reprove thee : know, therefore, and
see that it is an evil thing and bitter, that thou hast forsaken the
Lord thy God, and that my fear is not in thee, saith the Lord God
of Hosts." " What fruit had ye then in those things, whereof ye
are now ashamed ? for the end of those things is death." By these,
the soul is brought to repenting Israel's resolution. " I will go
and return to my first husband; for then it was better with me than
now." And the bankrupts resolve, in the Lord's strength, that if
they had their stock recovered again, they will look better to it.
III. I shall speak a little to the plea. "For thy name's sake."
I told you in the explanation, that it imports two things :
1. That we must plead with him for his Christ's sake; and when
guilt stares us in the face, we must look to God through the vail
of Christ's flesh. A guilty conscience presents to the sinner a God
armed with vengeance. It is then the wisdom of the sinner to de-
sire, Exod. XX. 18, 19. When the avenger of blood pursues, let
ns flee to the city of refuge ; and when we are to appear before the
Lord, we must embrace Christ in the arms of faith. It was the
cnstom of the Molossians, when they were to seek a favour of their
prince, they took up his son in their arms. This is the way in the
court of heaven. This is a safe and sure way, for in him the fa-
ther is well pleased, and we shall be accepted in the beloved.
2. We must plead with him for his glory's sake. Punishing of
sin glorifies God much, but pardoning of sin glorifies him more.
He is tender of his own glory, and so should we. So our Lord
teaches us to pray, " for thine is the glory." When God hears, the
benefit redounds to ns, the glory to him ; and so we are to make use
200 .AfAN-'s TNIQUTTTRR
of it as a pica for a hearing ; and this way of pleading empties a
soul of all confidence in itself, and gives glory to God.
For Application. We, especially such of us as are to sit down
at the table of the Lord, may here see our case and our cure (as for
those who will not seek God, their sins cannot testify against them
before the throne of grace, seeing they come not there ; but before
the tribunal they shall testify, and there they must come) when we
are thinking on this solemn address unto God, If we look a little
into our consciences, we will be fair to see a tribunal erected there,
and our sins giving in a testimony against us ; and what else means
that terror and dejectedness of spirit that sometimes seizcth profes-
sors upon the news of such an occasion ai^proaching ? What is the
matter, but that they hear the bridegroom cometh, and they are not
ready to go out to meet him. The people of God hare been filled
with joy at such a time, and it is a guilty conscience, surely, that
makes it otherwise.
Again, what else means that fear of not attaining to communion
with God in the ordinance. The soul is afraid that all go wrong ;
that the Lord turn to them the back and not the face, and that
they meet a judgment instead of a blessing. What guilt creates
those fears ? Now I shall condescend upon some particular iniqui-
ties that will readily stare us in the face, while we are making this
address to God.
1. Our former unworthy communicating. Have we not handled
the holy things of God with unclean hands, and profaned the ordi-
nance by rash approaches to it ? No wonder this testifies against
us now, and mars our confidence before the Lord.
2. Our living at a distance from God, and not endeavouring
to keep up communion with God in our ordinary walk. This, in
our approaches to God on solemn occasions, may meet us with
that entertainment which God gave the Israelites, when he said to
them, " Go and cry unto the gods which ye have chosen ; let them
deliver you in the time of your tribulation." They that are habit^
ually prepared have less to do than others, to get actual prepara-
tion. But ! it is a sad reflection for the soul to think, now I am
to seek access to God in this solemn duty ; but ah ! I have slighted
it when I might have had it ; and will the Lord give it me now,
will he answer me when I call.
3. The sins by which religion hath been wounded, and by which
we have given occasion to the enemy to blaspheme. Thus Dayid's
sin was ever before him. No wonder the soul in this case be afraid
to sit down at the Lord's table with his people, lest the Lord be
provoked to send some judgment upon him, by which his glory, be-
spattered with the sinner's folly, may be vindicated.
TESTIFYING AGAINST HIAI. 201
4. Our returning to these sins which we have sometimes renounced,
against which we have resolved and vowed. Conscience may tell
some of us we have returned with the dog to our vomit. Backslid-
ings stared them in the face in the text, and marred their confidence
with the Lord. Backsliding is very provoking in the sight of God ;
and no wonder that the sense of it make the soul to tremble in ap-
proaching to God.
5. Our not improving access to God, when we had it. Some-
times people are at great pains to get communion with God, and
nearness to him ; and when they get it, how easily do they let it
go. " The slothful man roasteth not that which he taketh in hunt-
ing;" and therefore no wonder that they meet with that challenge
which may make them stagger, " Have I been a wilderness unto
Israel ? a land of darkness ? "Wherefore say my people we are
Lords ; we will come no more unto thee ?"
6. Present indisposition of soul for the work to which we are
called. Solemn ordinances require solemn preparation. "When the
bridegroom is coming our lamps should be trimmed, but it is to be
feared many of us are far from it. How can a dead and stupid
frame of spirit fail to bring us heavy tidings, and prophecy evil
things concerning us ?
Lastly, The sin of our nature, the spring and source of all these.
The evil heart, " the heart deceitful above all things, and desperately
wicked." That corrupt bent and inclination of the soul to evil, and
evil continually. That body of sin, which makes us so unmeat for
the communion of the body of Christ, and for all duties. This is
that which often stares them in the face, so as it looks them out of
countenance before the Lord.
But what shall a sinner do, who has these or the like testifying
against him, and marring his confidence before God ?
1, You must not give over, you must plead in opposition to them
all. Satan sometimes gets advantage here. But pray consider your
need. Mercy you must have, God's favour you cannot want. There-
fore you must reason with yourselves as the lepers at the gate of
Samaria, and lay down Esther's noble resolution, " that you will go
in unto the king, and if you perish, you perish."
2. Betake yourselves to this plea in the text, and plead with God
for his own name's sake. He will yet be gracious unto yon. Ac-
knowledge that you are unworthy of any favour, that you deserve to
be made a monument of his vengeance ; but this plea, for God's own
name's sake, being left, you must improve it in your addresses to
God. Give away yourselves to the Lord Jesus Christ, receive hira
as he hath off'ered himself to you. And then,
202 JfAN's INIQUITIKS, &C.
1. Plead tlio sufferings of Christ, and his satisfaction to justice.
Plead the sufficiency of his merit, whereby he is able to save to the
uttermost; the design of his sufferings to save sinners, and even the
chief of sinners ; the fruit of his sufferings ; and cast yourself on
Christ, resolved, if you perish, to perish at his footstool, and there
will be no fear. Here you will s^et an answer to all the objections
that conscience and the law can form against you.
2. Plead free grace and mercy, Exod. xxxiv. 6, 7- The sun
shines without hire, and God is gracious to sinners, because he will
be gracious. Are our sins great, grace will be the more magnified
in pardoning them. Wherefore is free grace manifested, but to be
communicated ? Depth of misery is the most fit object for exceeding
riches of grace. This pleading is very acceptable to God. " The
Lord taketh pleasure in them that fear him, in those that hope in
his mercy."
Plead the glory of his name in the world, Joshua vii. 9. You are
called by his name. "Without his help you cannot stand ; and if you
fall, his name will be dishonoured. If you get access to him, and
communion with him, you shall live. If he send down the influences
of his Spirit, you shall bring forth much fruit, and this will tend to
his glory, John xv. 8. If he deny his influences, you will be withered
creatures, and so God will be dishonoured.
Lastli/, Plead his word. Say, " Lord, thou hast magnified thy
word above all thy name." All men are liars, but he is faithful and
cannot deny himself. Get hold of a promise, and in time of need
bring it forth, as Tamar did Judah's signet, &c., Gen. xxxviii. 25.
This was Jacob's way, " And thou saidst, I will surely do thee good."
! but I fear the promises belong not to me. Answer. Lay thou
hold on Christ as he is freely offered, and then be sure all the pro-
mises are thine, for they all meet in him. Amen.
TIIR UXRQUALTTY OF MAX's WATS. 203
Ettnck, Fast before the Sacrament, Jvne, 1712.
THE UNEQUALITY OF MAN'S WAYS.
SERMON XXII.
EzEKiEL xviii. 29,
Are not your ways unequal ?
Men may be under the deepest affliction, and yet far from true
humiliation. A stone broken in a thousand pieces, each piece is a
stone. A hard heart, untouched by the grace of God, will be an
unhumbled heart, under the severest affliction. Here is a people,
some of them captives in Babylon, some of them in hard circum-
stances in their own land ; both groaning under affliction, but not
to God, but against God. Let not people wish the evil day, upon
the assurance that it will humble the generation. If hell were
opened to flash out on the faces of a graceless generation ; if the fire
of the Spirit do not withal melt their hearts, "the bellows are burnt,
the lead is consumed of the fire ; the founder melteth in vain ; for
the wicked are not plucked away." They will quarrel God's ways
as unequal, as if they deserved not the punishments inflicted upon
them ; while in the meantime it may be justly retorted on them, as
in the text, " Are not your ways unequal ?"
The words are a solemn appeal made by God himself to this
people themselves, touching their way and manner of life. Consider
here,
1. The antagonists, even God, and his own people, on whom he
had heaped benefits and privileges, and who had made to him re-
peated professions of duty ; and here God being the complainer, and
they defenders, there is no doubt they must lose the cause.
2. The crime libelled against them ; the unequality of their ways.
They had the impudence to charge God with unequalness in his ways;
as if he had punished them for that of which they were not guilty.
The Lord clears himself, vers. 26 — 28 ; then he retorts the charge
upon themselves, that their ways were unequal. Tlie word signifies
such an inequality as there is betwixt two things that are weighed ;
but the one cannot balance the other, there is no proportion or
equality betwixt tliem ; so their ways in which they walked with
God, their carriage and behaviour to him, was most unequal and
unevenly. Unequal among themselves, unequal in respect of his
ways towards them ; so that bring the balance from heaven or from
Vol. IV. o
204 THK UNEQUALITY
earth by which their actions should be weighed, they would be
found light, unequal, disagreeable and disproportionable. "Well
then might he say, " talk no more so exceeding proudly ; let not
arrogancy come out of your raouth ; for the Lord is a God of know-
ledge, and by him actions are weighed." And this charge is made
on all and every one of their ways, as is the import of the singular
number joined with the plural, in the Hebrew text ; as if he had
said, take every one of them, weigh them one by one, with my deal-
ings with you, or with one another, you shall find them a confused
disorderly mass ; the whole thread of your life nothing but outs and
ins, the whole of your conversation a rabble of inequalities.
3. The bar to which God brings this plea : it is that of their own
consciences, whose tribunal was within their own breasts. Here God
condescends to plead his cause against the criminals, where they
themselves should be both judge and parties ; being assured that
though their corruptions did pass sentence in their favours, yet their
consciences would reverse that sentence, and oblige them, out of
their own mouths, to pronounce themselve.? guilty. In such a mat-
ter, where conscience is made judge, the sinner must lose the cause.
This is a day in which conscience should be set on a tribunal, and
each of us should sist ourselves before it, to have our cause there
judged. There are two things call for this, this day.
I. God seems to be mounting his throne for judgment this day ;
and the dispensations of the day towards us, and our Protestant
churches, seem to sound that alarm of the judge's coming. "For,
behold, the Lord cometh out of his place, to punish the inhabitants
of the earth for their iniquity : the earth also shall discover her
blood, and shall no more cover her slain." Providence appears to
be whetting the glittering sword, and his arm to take hold on ven-
geance. It is time for us now to be going inward into our own
breasts, as Isa. vi. 1 — 5. "We have three sad tokens of God's
mounting his throne :
1. The posts of the temple door with us are moved, as Isa. vi. 4.
By this was signified the pulling down of the door, and exposing
the temple to the profane, Amos ix. 1, And is not that this day
fulfilled before our eyes, by that most unbounded toleration now set
on foot in this Church, under the shadow of which the vilest errors
and blasphemies may set up their heads; and men on whom the
door of our temple Avas most justly shut, may now come in with
their profane lives, erroneous preaching, and superstitious worship ;
and others must come in by the door of a patron's presentation, a
door of which there was no pattern shewn in the mount; while that
which Christ himself appointed, the call of the Chnrch, is broken
OF man's WATS. 205
down ; and it is just with God that it should be so, seeing, in tlie
best times of this Church, it was never freely opened.
2. Our house is also filled with smoke, which is a token of anger,
Psal. xviii. 8. Some have been long looking for the mountain
of the ministry to fall a burning, thouf^h former experience has
shewn that to be a forerunner of all being cast into the sea. And
some have been, like Samson's foxes, going through this Church wit!i
their firebrands, to set all in a flame ; but now, alas I that spark is
cast in which has already filled the house with such smoke of con-
tention as will break forth at length into a flame of division, to
the rending of this poor Church, if God in mercy prevent not.
3. Our prophets mostly seem to be sent out with a heavy mes-
sage, as Isa. vi. 9, 10. The generation, iu spite of gospel light, is
still growing worse and worse ; and the more our wounds are
handled, the more they corrupt and stink. Aud, truly, the preach-
ing of the AFord seems, for this long time, to have been followed
with a judicial obduration ; as if their meat had been laid before
them, to fit them for the slaughter.
Therefore set conscience on the tribunal beforehand, and let it
impartially judge your hearts and lives, that you may get wrongs
righted before the decree bring forth.
II. God is ascending a throne of mercy among us. We are to
see in this place, in a solemn manner, God in Christ reconciling the
world to himself; and possibly it may be the last which we may
have of that sort, till from the throne of judgment there come forth
thunderings, lightnings and voices, which may rend the hearts of
those whom the still small voice from the mercy-seat cannot make
to relent. Therefore set conscience beforehand on the tribunal,
and let it make an impartial judgment of your state and case ;
for,
1. It is a day of pardons, and sealed pardons. But the malefac-
tor must come with a sense of his crimes in his heart, a confession
in his mouth, and the rope about his neck of self-condemnation.
2. It is a solemn marriage-day. But the bride must be taking
farewell of her father's house, and her own people. Slie must be
casting off" her filthy rags, and putting on the wedding-garment.
She must be considering what will please, and what will displease
her husband; whether her heart be gained from all others or not;
and whether or not she is every way pleased with the match ; con-
tent to take him for better and worse, and to follow him whitherso-
ever he goes; otherwise her heart will leap back, and the marriage
be marred.
3. It is to be an exaltation day to sinners, in which they are to
.. -2
20G THE UNEQUALITY
be exalted to sit at Christ's table, to eat his flesh and drink his
blood, and to have the covenant sealed; and therefore tliis must be
a humiliation day, for it is the humble that are exalted indeed, and
the soul that is most humble bids fairest for the highest seat at the
feast. The soul that hath most of gospel heaviness for sin, is likely
to receive most of the oil of gladness. They that now lie most deep
in the dust, and have the most profound sense of their follies and
vileness, are the most likely to be admitted, as the beloved disciple,
to lean on Christ's bosom. Now, as we are to be helpers of your
joy, we would also be helpers of your shame and sorrow this day.
Sinners, what think you of your ways ? " Are not your ways un-
equal ?" Throw away the false balances of a corrupt judgment,
and of your self-conceit. You have weighed too long with them.
Let us weigh our ways in the balance of the sanctuary.
I. Weigh your ways in the balance of your Christian privileges.
God has exalted this land to heaven that way. He hath made our
poor corner of the world a li-rhtsome corner, with Bibles, sermons,
Sabbaths, sacraments, and other ordinances. But do we look like
a people thus privileged ? " Are not our ways unequal ?"
1. How unsuitable to the gospel are our conversations. "Only,"
says the apostle, " let your conversation be as it becometh the
gospel." Do we look like the citizens of the New Jerusalem? Nay,
instead of adorning the doctrines of the gospel by holy and heavenly
lives, our unholiness and carnality, our irregular and ungospel-like
walk, leaves a stain on the ways of God.
2. How little are our privileges valued and improved ? It is sel-
dom our case sends us to our Bibles. The treasure lies there by us,
but we slight it, do not dig into it, but are poor, formal, lifeless
creatures, in our reading, hearing, and other exercises. The preach-
ing of the word is very little prized, Sabbaths by many are miser-
ably misspent, and sacraments disregarded.
3. Where is the fruit of these things ? There is no growth pro-
portionable to our means of grace. The showers of gospel water-
ings have as little fruit following them in many, as the rain that
falls on the rocks and sands, and at best, " the seed of an homer
does but yield an ephah." And "are not our ways unequal?" No
wonder the kingdom of God should be taken from us, and given to
others, that would bring forth the fruits of it, and that that land
should be left unploughed that doth so ill requit the pains of the
husbandman.
II. Weigh our ways in the balance of our mercies, that should
lead us to repentance. He is a good God to us. Good to our land,
good to every one of us in particular. But how unequal are our re-
OF man's ways. 207
turns to our receipts ? A shameful confounding disproportion may-
be found there.
1. How unequal are they to the sparing mercy God is giving us ?
He has spared our land, ourselves in particular, as a man spareth
his own son that serveth him. But we have been to him as a snake
hid in a man's bosom, that sets itself to gnaw out his bowels.
" Because sentence against an evil work is not executed speedily,
therefore the heart of the sons of men is fully set in them to do
evil." The more he spares, the more does sin grow, the higher do
we run on in our accounts ; which is like to bring it to that, that
his eye will not pity, nor his hand spare us any more.
2. How unequal are our ways to the preventing mercies with
which we have met. How often has the Lord prevented us, held us
up by his hand when we were on the brink of ruin, falling into sin ?
But hath that made us more watchful ? Have we not been ready to
cast ourselves again into the same snare ? Have we duly acknow-
ledged our debt to God in that matter ? He has prevented our
danger by seasonable deliverances, general and particular : but
though for the present it might have some impression on us, yet
have we not, many of us, behaved as if we had been delivered to
work iniquity ?
3. How unequal to enriching mercies. " Blessed be the Lord, who
daily loadeth us with his benefits, even the God of our salvation."
Every day we rise, providence bids us stoop, and take on our day's
load of benefits. But if conscience be allowed to speak, it will tell
us, that every day the Spirit of the Lord gets on a new load of
provocations from us. God is drawing us to him by cords of love,
and we drive him from us by our daily follies.
III. In the balance of our afflictions, by which God has been at
so much pains with us. These are the means made use of to cut oif
our luxuriant branches, that Ave may bring forth fruit ; to wean us
from the world, and to make us heavenly. They are the brisk gale
that should cause us make speedy way towards Immanuel's land.
But alas !
I. Are not many made worse and worse by their afflictions.
Instead of the peaceable fruits of righteousness, showers of troubles
and crosses, falling on the cursed ground of an ill heart, bring forth
the briars and thorns of murmuring, fretting against God. Such
trials often put men on ill courses. The poverty of many often
roots up their honesty. Trade decays, the land is impoverished, and
the effect of it on many is, their spirits are embittered, that they can
get no good of the gospel. They are like the children of Israel,
"who hearkened not unto Moses for anguish of spirit, and ciuel
bondage in Egypt." Are not your ways then unequal ?
208 THE UNEQUALITY OF MAK's WAYS.
2. Do we not cleave to that from which God is trying to separate
us by the wedge of affliction. God sees such a thing would ruin a
person, if they should get their will, and therefore God drives the
wedge to make a separation ; but the more God pulls these from
us, we draw the more violently. Gall and wormwood are laid on
the world's breast, but the child sucks the more greedily. The cup
of poision is put out of our reach, and yet we search for it the more
diligently.
3. Where is the contempt of the world, the heavenly-mindedness,
the soul's taking up its rest in God, delighting in him, taking him
for all, and instead of all, rejoicing in him in all cases and condi-
tions — the native fruits of sanctified afflictions ? Nay, the bewitch-
ing world has invaded the professors of this day, taken us captive ;
so that when we are sought to a kingdom, we are lying hid among
the stuff.
I Y. In the balance of our engagements, purposes, and resolutions.
The vows of God are upon us, the land is under covenants ; each of
us are under baptismal vows, many of us are under communion
vows. Purposes and resolutions have been taken up under convic-
tions and afflictions. Our vows have been very extensive, to the
whole of the Christian life. They have been aimed at particulars
in our way. But are our ways equal ? Have not our engagements
been like the green withs, our purposes as the corn on the house-
top ? Are we what we engaged and resolved to be ? No, no.
1. Have we not returned to our vomit, and after vows made
enquiry. These very particular lusts, of which we seemed once and
again to have taken farewell, invite us to return, and we have been
found again on the forbidden ground.
2. Does our unwatchful, careless walking, look like our engage-
ments and purposes. Were we resolved to give all that scope to
our hearts, lips and lives, that they have actually gotten ? Did we
purpose to be at so little pains to beware of temptation, as indeed
we have been ? No, but our ways are unequal. Our purposes
high, our performances very far below them.
3. Does our omission of duties, prayer, reading the word, medi-
tation, self-examination look like them ? How easily are we put off
these things ?
V. In the balance of our profession. Alas ! how wide are our
practices from our principles. No man could gather from what we
do, what we believe, there is such an inequality betwixt them.
1. How unequal are our ways to our profession of the great fun-
damental principles of religion, that we are all lost by nature, and
must be renewed by grace. Are our ways equal? how is it, then,
DUTIES OF HUSBAND AND WIFE. 209
tliat men live without dipping into the thoughts of that state, and
inquiring whether they are converted or not. A heaven and hell.
What means the profanity of many, the coldrifeness and formality
of others, in the duties of religion.
2. How unequal to our professions of love to God and Christ.
How comes this love of the world, so little care to please him, so
little being aifected with the dishonour done to him.
3. Our concern for his interest. If it be so, how comes it that
there is so little sympathy with this bleeding, groaning Church ?
How is it there is so little wrestling at the throne of grace at this
time ?
Lastly, In the balance of your attainments, which you have some-
times had, if ever you knew ought of seriousness. Let us look on
ourselves as we have been in some golden spots of our time. !
how unlike ourselves will we appear, unstable as water.
To conclude. Take this night a view of your ways. Behold
them, how unequal they are to what God has done for you, and
what you yourselves have done. And sure I am, you will see your
hearts and lives a mass of monstrous deformities, which will be the
way to true humiliation, which will i)repare you for a communion
day. Amen.
Presbyterial Exercise and Addition, Selkirk, March, 2, 1731.
DUTIES OF HUSBAND AND WIFE.
SERMON XXIII.
Ephesians v. 33,
Nevertheless, let every one of you in 'particular so love his wife even as
himself; and the wife see that she reverence her husband."
The apostle having, in several preceding verses, laid out the duties
of husbands and wives severally ; and having enforced them with
most powerful argument, fit at once to convince the judgment
and influence the aff'ections ; an argument utterly unknown to the
heathen moralists, being taken from the mysterious part of Christi-
anity, namely, from the spiritual marriage and state of the mysteri-
210 DUTIES OF HUSBAND
ous case between Christ as tlie husband, and the church as his sponsc ;
doth here conclude that matter of the mutual duties of husband and
wife, summing up the duties of both jointly, in the words of the
text. In which we have,
I. The connection in the word nevertheless, n\r}v, I shall not trouble
you with the variety of significations heaped on this little word,
judging the splitting of the words of the Holy Ghost into many
different senses, in many cases, rather to cast a vail over, than
to clear the meaning. Only some take it here for an illative particle,
signifying therefore, or so then. And thus the words are a conclusion
formally drawn from all the preceding points advanced on this
subject. As if he had said, since thus stands the case between
man and wife, between Christ and the church, therefore it plainly
follows, that every one of you in particular so love his wife even
as himself." The particle seems to be originally an exceptive prepo-
sition, as appears from Mark xii. 32, " there is none other TrXrjv avrov,
but he, or besides him." Hence, being used absolutely, adverbially,
or conjunctively, it naturally falls to be an adversative particle, sig-
nifying but, or nevertheless; as appears from Acts xxvii. 22, "no
loss TrXr/v, but of the ship." And it is confessed on all hands to be
an adversative, only that adversative is said to signify illatively here,
and Matth. xi. 22 — 24, and some few other places, on this ground, that
the sense requires it. Indeed, if the sense did absolutely require it,
it behoved to be admitted. But that it does not, as appears from our
version of the places, keeping the proper signification, and making
very good sense. That we find a proposition of such a nature, that
it is fit to be inferred from what went before, will not prove that it
is a formal consequence in the intention of the penman ; nothing
being more ordinary than such propositions made without any such
view ; therefore the ground advanced is not sufficient for affixing
that new signification to that word.
"We take it then adversatively, hut or nevertheless, as 1 Cor. xi.
10, 11 ; so it serves to pass from the purpose last insisted upon, and
to resume the former. Ths apostle having, upon occasion of discours-
ing on the relation of husband and wife, brought in the great gospel
mystery of the mystical union betwixt Christ and believers, does
hereby bring them back from that consideration of faith to the prac-
tice of moral duties, as better fitted by the the former for the latter.
And so he guards them against that bias of corrupt human nature, by
''.hich it is apt to lose its concern for the practice of moral duty, in idle
speculation of the mysteries of Christianity ; whereas all these
mysteries are in their native tendency practical, tending to the sanc-
tificatiou of the true believer of them. Thus far of the connection.
Let us,
AXD WIFE. 211
II. Attend to the purpose of the text. This is twofold,
1. One relating to husbands, binding their duty on them as such.
*' Let every one of you," &c. And here we have the subjects of this
duty pointed out, and that two ways : 1. Generally, you, vfieig. I
find some translators take this word for a nominative put absolutely,
and here place the comma ; reading thus, " therefore as to you also,"
By which means the word comprehends both the husbands and the
wives. But the distribution immediately made of this you, in the
words 01 KoS iya, " you one by one," with the rest of the connection,
seems to spoil this. We take it then to be meant immediately of
the Ephesian husbands only. But since the Bible is the voice of
God to every one to whom it comes, it is meant also mediately, of
every husband to whom the Bible has come, or shall come, to the
end of the world. God herein speaks to all of them generally,
whether they be great or small, noble or ignoble. For whatever
freedom some persons of distinction fancy themselves at in these
matters, they will find themselves in the end to have been as fast
bound by the divine order as the meanest. 2. Distributivcly. You
in particular, or more literally, you one by one. The apostle thinks
it not enough to speak this to them all in general, but addresses
himself on this point, one by one. Men are apt to fancy themselves
overlooked in a crowd, and even what is but said to all in general,
is in efl'ect said to none. Therefore, that none may think themselves
passed over, he so directs his speech to every one in particular, as if
he spoke to none but him.
Now these, " you, you one by one," are doubtless nominatives ; but
they have no agreeing verb here, for that which follows is of the
singular number, and has a nominative of its own. They might
either, then, be put absolutely or elliptically. To the last of these,
the copulative Kai, also, seems plainly to lead, looking back to what
is said before, of Christ's loving his church ; as if had said, but you
also, one by one, do so. Love you also your wives. But this the
apostle passeth for a more particular and forcible phrase immediately
subjoined, " Let each one love his own wife."
The duty itself. One's loving his own wife so, even as himself.
Here we may consider the substance of the duty ; love, the grand
duty of Christianity. So soft, sweet, and lovely a duty, that it argues
a mighty depravation of human nature akin to devilism, that it can
so hardly get access, and keep its ground among men; and the ex-
cellency of tlie heavenly state, that there is nothing breathed there
but love. We have also the determination, or specification of this
love by its ptculiar object. It is conjugal love, the love of one's
own vfife, Ttjr (vdvTov yvvaiKa. This is that species of love which of
212 DUTIES OF HUSBAND
riglit is incommunicable, and admits of no partner. The apostle has
once and again urged it in the context, and you have heard it
already explained. But here he brings it in again, partly the more
to inculcate it as a necessary duty, and especially to teach us, that
as love is the sum, or comprehensive duty of the whole law, so con-
jugal love is the sum, or comprehensive duty of the husband to the
wife.
We have also the nature of this love, or qualities requisite to
constitute it. One is to love his wife so, even as himself. These
words I conceive not to run into one, as if he had said so as, but to
point at two different things, namely, 1. The rule of this love, or
explanatory cause of it. So, that is, as Christ loved the church ;
that is the Christian husband's pattern he must copy after in the
love of his wife. The church had many faults and blemishes, yet
he loved her. He loved her sincerely, purely and singularly ; by
all means seeking the good both of her soul and body, for which he
exerted himself to the utmost. Even so should men love their
wives, in a like manner; expressing that love, as much as may be,
in their conduct. 2. The reason of this love, " even as himself."
This cannot belong to the rule of it, as if the particle as was only
a note of similitude pointing to the love of one's self, as a subordi-
nate rule, to which one is to conform in the love of his wife ; for in
that sense one is to love every man as himself. But surely there is
something here required peculiaily in favour of his wife; therefore
it points to the reason of it, namely, that one is to love his wife be-
cause she is his other self, one flesh with him, or one body, 1 Cor. vi.
16.
The manner of binding this duty on men is remarkably particu-
lar. Let every one (KaaTog, love his own wife. In the mouth of two
or three witnesses shall every word be established. The apostle
•first addresses himself in this matter to all in general ; secondly, he
distributes them one by one, as addressed ; and now, thirdly, in the
very same sentence, comes in with another word, carrying the duty
to every husband's door, every one love his wife, even as himself.
This must sufficiently establish both the weight of the matter, the
proneness of human nature to shuffle its neck out of the soft yoke,
and the apostle's earnest desire to fix it, and closely to apply it to
thera.
2. Part of the purpose of the text is that relating to wives, bind-
ing their duty on them as such. "And the wife see that she reve-
rence her husband." And in this we may consider,
The subject of this duty pointed out. The wife, »? ywt). The
word signifies, either simply a woman, as Matth. v. 28; or a wife,
AND "Vni'E. 213
as ]\Icitth. i. 20; even as the other word avijp, here used, signifies
simply a man or a husband. But tl.is makes no ambiguity, in
regard that it is in relation the one to the other, they signify hus-
band and wife ; so that a man's ywi] is always a man's wife. Thus
Tit. i. 6, jutac yvvaiKog avijp^ literally the man of one woman, is the
husband of one wife. This is common style in the Old Testament,
Gen. xvi. 3. Sarah gave Hagar to Abram her man for a woman,
that is, husband-wife. By which phraseology, the holy language, in
the very frame of it, bars all mixtures, but in the state of marriage ;
none being one's woman, in the language of the Holy Ghost, but his
wife. Now here it is plain the words stand in relation the one to
the other; so ywi) is the wife, the subject of the charge here given.
The subject is pointed out indefinitely, not that thoy are more
ready than the husbands to perform their duty, or th:it the apostle
was less concerned to bind it on them ; but that since all relations
are mutual, standing or falling together, this was indeed the na-
tural way of expressing what remained. The wife indefinitely, as
the husband also in the original, not her husband. But that is in
eflfect, as if he had said, your wives, one by one; every one's wife in
particular ; for the reasons given in the former case. We have
next.
The duty itself. She is to reverence her husband. Here is some-
tliing new, which we had not before. The apostle had called wives
to submit themselves, and be subject to their husbands, vers. 22 — 24.
Here he points them to the principle that must be the spring of that
their subjection if they would behave themselves as Christian wo-
men, that is, reverence of their husbands, (poiUjrai, reverence. The
word in general signifies fear, being in itself inditfcrent to reverence
or servile fear, 1 John iv. 18. But here, without question, the fear
meant is reverence. A kind of fear joined with love, competent to
inferiors towards superiors, and consequently to the wife, whose
superior God has made the husband. The formal ground on which
reverence proceeds, is superiority or super-eminency ; the rays
of which, as it were, reflected on the conscience, strike reverence.
Hence our supreme reverence is due to God : " Holy and reve-
rend is his name." But forasmuch as he has impressed of the
image of his supremacy on some, even on all superiors, and particu-
larly on husbauds ; on whomsoever he has impressed it, it chal-
lengeth a proportionable reverence from us. Therefore, that superi-
ority and supremacy which God has impressed in the character of
a husband, as a lineament of his own image and supremacy, 1 Cor.
xi. 3, ought so to touch the conscience of the wife with awful regard
to it, that she should fear to olfcud him, and be careful to honour
214 DUTIES OF HUSBAND
liira, and behave respectfully to liim iu word and deed, 1 Peter iii.
2—6.
"We liave lastly the manner of binding this duty on wives. It is
remarkably singular. And the wife see that she reverence her
hnsband. (Greek,) and the wife that she reverence her husband. In
this phraseology, there is something either wanting or redundant.
Some take the phrase to be pleonastic, accounting iva redundant, and
to be neglected in a translation. But such a mere pleonism, with-
out any emphasis, should, I think, be the very last refuge in the
case of the words of the Holy Ghost, therefore I take the phrase, with
others, to be elliptical. It is an observation of a late judicious writer,
that ellipsis often makes the language strong and close. And I make
no question, but such is the ellipsis here; which, though it must be
supplied in a version, yet cannot be equalled by the supplied phrase,
the imagining of the thing being lost. It is an ellipsis of affection, kin-
dled by the subject-matter stopping, and then precipitating the course
of the words. This is usual in the style of the Scripture, Mark xiv.
49, "but (it is unavoidable) that the Scriptures must be fulfilled."
Mark v. 23, " (T pray thee), come and lay thy hands on her." Gen.
xxvi. 7 ; Matth. xxv. 9 ; Rom. xi. 21, compare ver. 20. Thus here,
" the wife (see) that she." &c. This elliptical phraseology supposeth
the darting forth of the rays of soper-eminency commanding rever-
ence. Tliis is also expressed by the Syriac, in an Old Testament
phrase, " let the wife be fearing from her husband."
But passing that mystery of faith, the mystical union, and to
return to moral duty ; I say to you all in general that are husbands,
and to you one by one, "let every one of you love his own wife" in
the manner Christ loved his church; and that because she is his other
self; and let every wife be struck with reverence of her husband, in
rtspect of the character God has impressed on him with relation to
her, moving her to carry towards him with all becoming regard.
Doctrine I. It is the nature of true Christianity to join a care-
ful, tender regard for moral duty with the believing consideration of
the mysteries of faith. This is a great mystery ; but I speak con-
cerning Christ and the church. "Nevertheless, let every one of you
in particular so love his wife even as himself."
The truth of this doctrine appears, if we consider,
1. That the great design and end of the whole contrivance of the
gospel mystery was the restoration of morality, lost in the world
by Adam's fall. That is, to bring men back again to the love of
God, in their duty to hira and one another, according to the moral
law, the eternal rule uf righteousness. This might be shewn by
parts, that it was for this end Christ died. " He gave himself for
AND WIFE. 215
US, that he might redeem us from all iniquity, and purify us unto
himself, a peculiar people zealous of good works." Believers are
united and married to Christ for this very purpose, " that they
might bring forth fruit unto God." But let it here suffice, that the
mystery of Christ is in general determined to be great. " Without
controversy, great is the mystery of godliness ; God was manifest
in the flesh, justified in the spirit, seen of angels, preached unto the
Gentiles, believed on in the world, received up into glory."
2. That the faith of these mysteries is the chaunel, and the only
channel of true morality acceptable in the sight of God. Whatever
other way vain man may think to arrive at a temper of spirit and
course of life pleasing to God, call it holiness or virtue, which they
please, this Bible acknowledges no way of sauctification of a sinner,
but in Christ, united to him by faith, 1 Cor. i. 2; Acts xxvi. 18;
and true moral virtue another way produced, is as great an absur-
dity in the doctrine of Christianity, as fruit brought forth by a
branch separated from the stock, John xv. 5.
Use. This shews the vanity and self-deceiving, 1. Of those who
hug themselves in their pretended faith of the glorious mysteries of
the gospel ; but in the meantime their faith of them, such as it is,
never makes them a whit more holy nor tender in the practice of
moral duty, but leaves them at liberty there. I would say to such,
as James doth, " But wilt thou know, vain man, that faith with-
out works is dead." Yain are such means as reach not the end,
the meat that does not nourish, the clothes that do not warm; so
vain is that faith of the gospel mysteries to thee, that do not sanc-
tify thee, and make thee careful of moral duty. 2. Of those who
hug themselves in their pretended moral duties and virtues, separate
from the faith of the glorious mysteries of the gospel, and running
in a diff'erent channel, that being left bare, as fitted only for specu-
lation. Such rationalists bewray their natural blindness and igno-
rance of the mystery of Christ with the Pharisees their predecessors,
rejecting the counsel of God as weak and ineffectual, Luke vii. 30,
which yet is the power of God and the wisdom of God, 1 Cor. i. 24.
What wisdom then is there in them ?
DocTRiifE. II. It is the duty of husbands to love their wives, and
that in such a manner as Christ loved his church ; looking upon
them as a piece of themselves. This is the principal doctrine of this
part of the text ; but having been already handled on the 25th and
28th verses, I shall pass it over with this reflection, that no doc-
trine carries morality to that height of purity and beneficialness to
mankind which the doctrine of Christ doth. So that it is quite evi-
218 DUTIES OF HUSBAXD
dent, that the greatest masters of reason are not the best Christians;
that there is an understanding necessary for discerning the truths
of the gospel in their native beauty, of which men are by nature
destitute, of which the apostle speaks, when he says, •' And we know
thr.t the Sou of God is come, and hath given us an understanding,
that we may know him that is true, and we are in hira that is true,
even in his Son Jesus Christ. This is the true God and eternal life."
Doctrine III. Close application of the truths of the word, and
coming over the same truths again and again, is necessary for our
getting benefit by them.
The reason of the former is, because of that aversion that is in our
nature to spiritual truths, founded upon the tendency that is in them
to holiness, on which account our unholy nature lies cross to
them, because the carnal mind is enmity against God ; for it is not
subject to the law of God, neither indeed can be. Hence men natu-
rally ward them off, as the refractory bullock does the yoke. While
they are kept from being closely applied, the corruption of nature
is not hurt by them ; but being closely applied, it must needs lose
ground. Thus David's conscience remained peaceable, though im-
pure, while Nathan held his parable in the general. But when he
applied it to him in particular, saying, thou art the man, he fell
like a bird shot from a tree.
The reason of the latter is, because impressions received easily
wear off our spirits, and need therefore to be renewed. These that
hear the gospel only to get their judgments informed, and there-
fore cannot be entertained unless they hear some new thing, do shew
that they have little judgment of their own case; what upstiring
their heart and affections need. " "Wherefore," says Peter, " I will
not be negligent to put you always in remembrance of these things,
though you know them, and be established in the present truth."
Use. This serves to direct both preachers and hearers,
1. To making close application of spiritual truths. Let us who
are ministers aim at applying our doctrines close to the case of
our hearers ; take it close home to our own particular case, that we
starve not ourselves while we feed others. And let hearers make
every sermon a looking-glass for themselves, by taking home the
word to themselves. All the good which sinners get of the law, of
its commandments for their conviction of sin and duty, or of its
threatenings and denounced curse, for their conviction of their misery
and discovering their need of Christ, comes by close application of
its commands, threatenings, and curse, to them in particular. And
all the good to be gotten of the gospel promise, is by a believing ap-
plication of it to ourselves, for our justification, sactification, and
AND WIFE. 217
eternal welfare. As the belief of the law, in general, without par-
ticular application, will never awaken the secure sinner; so the be-
lief of the promise of the gospel in general, without particular ap-
plication, will never give the awakened sinner rest to his soul.
2. That a seasonable and discreet inculcating of the same truths
be not grievous to either of us, preachers or hearers. " To write the
same things to you," says Paul, " to me, indeed, is not grievous,
but for you it is safe."
DocTRixE IV. Christian husbands prove themselves Christians
indeed, even in the love of their wives, by their displaying the in-
fluence of the pattern of Christ's love on their hearts therein, and of
the ordinance of God, making them one flesh in their consciences.
Their hearts are influenced by the one, and their consciences by the
other, to love their wives.
Use 1. Hence learn that religion extends to the whole of our
conduct; that whatever we do, we are to carry it along with us,
and act by the rules of it. In every relation we must carry as
Christians.
2. It is not enough that we love our relatives, and live peaceably
with them, from natural principles of good humour, or in accept-
ableness to us for their personal qualities. If that is all, " what do
we more than others ? do not even the publicans so." It is necessary
to prove us Christians that we be influenced to this by the example
of Christ, and the ordinance and command of God having weight on
our consciences.
Doctrine Y. and last. "Wives that would approve themselves to
God in that relation, must carefully take notice of that superiority
over them with which God hath invested their husbands, to rever-
ence them on that account, and so submit themselves to them in the
Lord.
All I shall say on this head, shall be comprised in these two
things : —
1. There is nothing unreasonable or unbecoming in this, what-
ever you conceive your excellency to be. For, in efl"ect, it is but
submitting to God and reverencing his authority, whom I hope you
allow to lodge it in whom he will. You claim that liberty among
your own servants, to invest one of them with authority over the
rest; and you challenge yonr authority in that servant to be re-
garded by the rest. This is the very case with respect to your hu';-
band. God has appointed him the superior servant. It is the or-
dinance of God. "I would have you know," says Paul, "that the
218 MYSTERY OF OHRIST's KINGDOM
head of every mau is Christ, and the head of the woman is the ninn,
and the head of Christ is God."
2. All inferiority in relations is a situation in which God hatli
us on our trials for the other world ; taking trial of us what regard
we will pay to his authority at second hand. All superiors of
divine appointment, being to their relatives so far in the place of
God, Psal. Ixxxii. 6. So then, since it must be with us eternally,
according as we regard the authority of God, or regard it not, now ;
and in such inferiority the trial is taken of us, what regard we
have to it. We may easily perceive how deep this matter draws ;
and for evidence that God does that way take trial of us for the
other world, you need but consider that, when time is at an end, all
that inferiority of one of us to another is gone, because the time of
trial is over, and so there is no more use for it. " "When he shall
have put down all rule, and all authority and power." No more
subjection of wives to husbands, children to parents, people to
magistrates or ministers. The more need, then, while the trial
lasts, to approve yourselves to God as reverencers of his authority
wherever he is pleased to lodge it.
Selkirk, January 2, 1728.
MYSTERY OF CHRIST'S KIlSfGDOM KNOWN TO BELIEVERS.
SERMON XXIY.
Mark iv. 11,
j4nd he said unto them, Unto you it is given to know the mystery of the
kingdom of God : but unto them that are without, all these things are
done in parables.
As the wisdom of the world is foolishness with God, and the wisdom
of God reckoned foolishness by the blind world ; so, in all ages,
the one part of mankind hath reckoned the other fools, according
as they have followed these different sorts of wisdom. Sinners
think saints fools ; and saints know sinners to be fools. Tracing
this to its original, it will be found to arise from that very different
light in which spiritual things appear to the several parties, as saith
the text. In which we have two things :
1. The spiritual privilege of some, with respect to the kingdom
KKOAVN TO BKLIEVKRS. 219
of Grotl : " Unto you it is giv^en to know," &c. By the kingdom of
God, is meant the kingdom of the Messiah. That was common
style among the Jews in the days of our Saviour, Luke xvii. 20 ;
xix. 11. But they quite mistook the nature of it, and fancying it
would be a kingdom of worldly pomp and grandeur, they knew it
not when it was set up among them ; and rejected Christ as the king
of it, because he appeared not in the splendour in which they appre-
hended the king-messiah would appear. However, Christ, being the
Messiah, his kingdom is the kingdom of God. His kingdom was a
mystery which they could not understand ; but unto some it was
given of God to know the mystery ; and these being opposed to
such as were without, it is plain by them is meant such as were with-
in it, that is, the true subjects of it.
2. The state of darkness and blindness in which others were, with
respect to that subject, the kingdom of God. To them that are
without the kingdom, who are not the subjects of it, but of the
kingdom of the devil, all these things, or the all that concerns that
kingdom, is under a vail ; as things proposed in a parable, which
the hearers understand not.
The scope and substance of these words, we may take up in these
four points, upon each of which I would enlarge a little :
I. There is a kingdom of Christ erected among men, which is the
kingdom of God.
II. The kingdom of Christ is a mysterious kingdom.
III. It is the privilege of the subjects of Christ's kingdom, to know
the mystery of it.
IV. It is the misery of those without the kingdom of Christ, that
they know it not, more than a parable which they do not understand.
"We shall attend to these in their order :
T. There is a kingdom of Christ erected among men, which is the
kingdom of God. Here we consider only two things, namely, the
erecting of the kingdom, and the extent of it.
1. The erecting of this kingdom. Concerning this, observe three
things:
1. The erector of it. He who set it up. That was the Father.
" I have set my king," says he, " upon my holy hill of Zion."
Therefore it is called the kingdom of God. It is different from his
eternal kingdom. The kingdom of Messiah is a mediatory kingdom,
of which some men, and not all, are subjects. It is a delegated
kingdom, of which Christ is the king by delegation and commission
from the Father. To put his title to it out of question, he was
anointed king of it, namely, by the Holy Spirit, Isa, Ixi. 1.
2. The cause for which it was erected was the recovery of lost
Vol. IV. p
220 MYSTEUT OF CHRIST's KINGDOM
sinners; lost to God, and lost to themselves. All mankind being
lost in Adam, God purposed from eternity, by his grace, to save some
of them. But the kingdom of nature, founded on the work of crea-
tion, and governed according to the covenant of works, could not
reach this end. Therefore there was a new kingdom erected, founded
on the work of redemption, and to be governed according to the
great charter of the covenant of grace. And Christ Jesus having
borne the burden of laying the foundation of it with his own blood,
upon him was the honour of the crown of it conferred.
3. The time of its erection. It was purposed from eternity.
But it is an ancient kingdom, considered even from the time of its
being actually set up, which was at Adam's fall. Then Christ en-
tered on the government, and as a king examined, judged, and pro-
claimed a remission to our guilty first parents, and pronounced the
serpent's doom, Gon. iii. 8, 9, and downwards. It has continued ever
since, without interruption, notwithstanding the continual opposition
ii ade to it.
2. We may consider the extent of it. Here it may be observed,
that, in respect of the kinds of jurisdiction, it comprehends the king-
dom of grace. All the grace and favours of heaven to salvation,
relative or real, that ever mortals may, or shall partake of in this
•world, are in the hands of this king to dispense. " God hath put all
things under his feet, and gave him to be the head over all things to
the Church." It comprehends also the kingdom of glory, for tlie
glory of heaven is also at his disposal, as well as the grace of heaven ;
Luke xxii. 29, 30. The kingdom of providence is also under his
control ; for into the same hands that the Father has committed the
government of the church, he has also committed the government of
the world, and that for the good of the church. " The Father
judgeth no man. bnt hath committed all judgment to the Son."
In respect of the bounds of the kingdom. It reacheth to both
■worlds, heaven and earth. " All power is eiven unto me," saith
.Tesus, "in heaven and in earth." He administers the government
in both worlds, for the kingdom is but one. Only some of the sub-
jects dwell in the upper parts of his dominion, namely, the glorified
saints in heaven, and them he rules. "For the Lamb which is in
the midst of the throne shall feed them, and shall lead them unto
living; fountains of water." Others dwell in the lower parts of his
dominion, namely, the saints on earth, and them he rules, Psal. ii.
8. Nay, the passage between the upper and lower parts of his
dominion, namelv, the valley of the shadow of death, is part of his
dominion also, that yon may be sure that his kingdom, as large as it
is, is but one. " He hath the keys of hell and of death."
KNOWN TO BELIKVKRS. 221
In respect of duration, this kingdom will last for ever, without
end. " Of this kingdom there shall be no end." At the great day,
indeed, he will deliver up the kingdom to the Father, presenting all
the designed subjects of it complete, according to the design of the
erection of the kingdom. But he will continue in his kingly dignity
and office, without end. " His dominion is an everlasting dominion,
which shall not pass away ; and his kingdom that which shall not
be destroyed."
Use 1. Beware then of opposing this kingdom of Christ, by sisting
yourselves enemies to him by unbelief and impenitence, opposing
truth and holiness. It is the kingdom of God, and therefore shall
undoubtedly prevail, and the enemies of it will fall, and fall under
a dreadful weight, falling under the wrath of this king, which will
grind them to powder, Luke xx. 17, 18.
2. Submit yourselves to the Royal Mediator. " Kiss the Son, lest
he be angry, and ye perish from the way, when his wrath is kin-
dled but for a little. Blessed are all they that put their trust in
him." Submit to his righteousness, renouncing your own. To his
teaching, renouncing your own wisdom. Submit to his government,
renouncing your corrupt lusts and affections. His father has put
the crown on his head ; his mother, also, crowns him the day of his
espousals, Song iii. 11 ; and on your espousals to him by faith, he
will account himself crowned by you. We proceed now to the
II. Point. The kingdom of Christ is a mysterious kingdom. .A
mystery is a secret, or hidden thing ; hidden under some outward
vail or other, which must be drawn aside, before one can see and
discern it. Accordingly, the kingdom of Christ is a secret, a hidden
thing; a mysterious kingdom, though among men before their eyes.
1. The kingdom of Christ itself is a mystery, "The mystery of
the kingdom." The kingdoms of this world are no mysteries, for
the outward shew which they make to the eye, with crown and
sceptre, and other ensigns of royalty, plainly discovers to the mean-
est capacity, at first sight, what they are ; and is equal to, if not
above their intrinsic excellency. But the outward shew of tlie
kingdom of Christ is so mean and low in this world, that the car-
nal eye cannot thereby discern it to be a kingdom at all, far less to
be a kingdom above all other kingdoms, as indeed it is. And thert-
fore I think it is that Christ says, "the kingdom of God cometh
not with observation." It is like a treasure in earthen vessels, a
prince in the habit of a servant, not to be known by the outward
shew.
2. It is a kingdom of mysteries; " even the mysteries of the king-
dom." A constellation of mysteries ; many mysteries gathered to-
r2
222 MTSTEKY or Christ's kingdom
gether in one ; so that there will still be mysteries to be discovered
to the favourites of the King, and they will never be fully known
till the vail be rent, and the soul be admitted into the holy of holies
above.
There are mysteries of faith in it. Mysteries to be believed.
We have a cluster of thera in these words : " Withont controversy,
great is the mystery of godliness : God was manifest in the flesh,
justified in the Spirit, seen of angels, preached unto the Gentiles,
believed on in the world, received up into glory." The incarnation
of the Son of God, his humiliation in his birth, life, and death on
the cross ; his burial, resurrection, ascension, and sitting at the right
hand of God in our nature, are all great mysteries of faith.
There are mysteries of privileges. what mysterious privileges
are conferred on the subjects of this kingdom ! The imputation of
Christ's righteousness to them, the holiness of his nature, the righte-
ousness of his life, and the satisfaction made by his death ; all set
down on their account, and their justification and deliverance from
the law as a covenant of works by it, are great mysteries. The
union of believers with Christ is justly called mystical, for it is a
great mystery indeed : the head in heaven, the members on earth
in a mean and low condition. They crucified with Christ, so dead,
yet living. So as he was in the world, an unknown king ; so are
they in it unknown favourites, walking under a vail.
There are mysteries even of practice. As great is the mystery of
the principles, so of the practice of godliness. Sanctification by
union with Christ through faith, 1 Cor. i. 2; Acts xxvi. 18, is a
mysterious way of sanctification unknown to the Jewish rabbies and
Greek philosophers, an imaginary sanctification in the eyes of all
legalists. The life of faith, emptying the man of himself, counting
all his doings and suffVirings loss and dung; doing every duty in
borrowed strength, standing on borrowed legs, seeing with bor-
rowed eyes, bearing burdens with borrowed strength ; Christ being
all to the man, and himself nothing, is a mysterious practice. Yet
it is the life and practice in the kingdom of Christ. " I am cruci-
fied with Christ," says Paul, " nevertheless, I live ; yet not I,
but Christ liveth in me : and the life which I now live in the flesh
I live by the faith of the Son of God, who loved me, and gave him-
self for me."
There are mysteries of providence. Kings of the earth have
their secrets of government, kept up from the body of their people.
The king of Zion has his secrets of government too, vastly more
beyond the reach of the spectators of the conduct. This provi-
dence was represented to Ezekiel, chap, i., under the emblem of a
KNOWN TO BELIEVEUS. 223
wheel within a wheel, goiug on its four sides, the rings so high as
they were dreadful, and full of eyes. The King's special favourites
cast down to the dust, his enemies raised up, John Baptist's head
in a charger, the incestuous Herodias triumphing over it. Men
going in the way of duty, and the storm blowing hard on their face.
Others going on in the way of wickedness, and the sun of provi-
dence shining warm on them. The King's dear children singled out
to extraordinary afflictions, and so made a spectacle to the world ;
and rebel sinners treated as the darlings of heaven. These are
such mysteries as have puzzled the best of men to unfold ; as
Asaph, Psal. Ixxiii. ; Jer. xii. ; and upon which the blind world can
make no commentary, but such as destroys the text. "When they
say, " It is vain to serve the Lord ; and what profit is it that we
have kept his ordinance, and that we have walked mournfully be-
fore the Lord of Hosts ? And now we call the proud happy. Tea,
they that work wickedness are set up ; yea, they that tempt God
are even delivered."
Use 1. Take heed how you treat religion and seriousness, in the
principles and practice of it. Beware you traduce it not, in your
words and course of life, as foolishness; but maintain a solemn
regard to it upon your spirits, lest your censures of it be found as
those of blind men judging of colours, while you condemn what you
do not understand ; and lest a fire unblown from a holy jealous
God, whom you discern not in the revelation which he hath made of
himself in Christ, break out upon you unto destruction. " Now
therefore be not mockers, lest your bands be made strong ; for I
have heard from the Lord God of Hosts, a consumption even deter-
mined upon the whole earth."
2. Profane persons are none of those who belong to this kingdom.
Drunkards, swearers, dishonest persons, unclean persons, and carnal
worldlings, that have not even the appearance of godliness. These
are none of this kingdom, for there is no mystery in their case but
a mystery of iniquity, proclaiming them to belong to the devil's
kingdom. Gal. v. 19.
3. Formal hypocrites belong not to this kingdom. You that are
strangers to the power of godliness in the inner man, absolutely
unacquainted with the life of faith in your practice and experience ;
whose religion is a parcel of mere bodily exercises, external perfor-
mances. There is no mystery in your religion, what is of it
appears to the eye. The hidden man of the heart is wanting,
and therefore it is naught ; " for bodily exercise profiteth little."
" Having a form of godliness, but denying the power thereof, from
buch turn away." We are now,
224 MYSTERY OF CHRISt's KINGDOM
III. To shew that it is the privilege of the subjects of Christ's
kingdom to know the mystery of it. Here consider,
1. The subjects of the kingdom of Christ. "Who are they. They
are believers, and only believers. All the members of the visible
church are Christ's subjects in profession; but it is believers only
who are so in reallity. They are the only persons " who have been
made willing in a day of power ;" who have opened the everlasting
doors of their souls to receive the King of Glory, to reign in them,
and over them for ever ; who have been espoused to him, and put the
crown upon his head.
2. Their privilege in this point. It is *' given them to know the
mystery of the kingdom." It is their privilege to be already ini-
tiated in the mystery of the kingdom, to have the beginning of the
knowledge of it. They have obtained a proper view of the myste-
ries of faith, of privilege, of practice, and providence, though in
the meantime it is but in part. " For now we see through a glass
darkly, and know but in part." They have so much insight into
them, as keeps them from stumbling at them ; and all the wisdom of
the world, and human learning, cannot give this much. This have
all the saints. "But we preach Christ crucified, unto the Jews a
stumbling-block, and unto the Greeks foolishness; but unto them
which are called, both Jews and Greeks, Christ the power of God,
and the wisdom of God."
It is their privilege, also, to be in due time perfected in the
knowledge of the mystery of the kingdom, as far as their limited
capacity, enlarged by glorification, can reach. " For now we see
through a glass darkly, but then face to face ; now we know iu
part, but then we shall know, even as also we are known." The
light of glory will enlarge their knowledge to a high degree, that
shall perfect their happiness. And whoever learn the first elements
of it here, shall certainly get it perfected hereafter, and get over all
their difficulties that now remain. "The Lord will perfect that
which concerneth me : thy mercy, Lord, endureth for ever: for-
sake not the works of thine own hands."
3. Let us consider how they get the knowledge of this mystery
which they have. They get it by the light of the word. " The law
of the Lord is perfect, converting the soul ; the testimony of the
Lord is sure, making wise the simple. The commandment of the
Lord is pure, enlightening the eyes." The Bible is the book of the
manner of the kingdom, and unfolds the mysteries of it, as Asaph
found in his experience, Psal. Ixxiii. 16, 17. The Bible, indeed, is
flat, tasteless, and nauseous to many ; but to none of the subjects of
the kingdom, only to those that are without.
K^u^v'^• to belikvers. 225
They get this knowledge, also, by the teaching of the Spirit, with
the word. " God hath revealed thera unto us by his Spirit ; for the
Spirit searcheth all things, yea, the deep things of God." He lets
in a light from heaven into the mysteries, and opens the eyes of
believers to see the wondrous things. And no advantages of human
art can make up the want of this teaching. " Eye hath not seen,
nor ear heard, neither have entered into the heart of man, the
things which God hath prepared for them that love him." But all
the saints enjoy this teaching. " For it is written," saith our
Saviour, " in the prophets, and they shall be all taught of God.
Every man, therefore, that hath heard and learned of the Father,
coraeth unto me." They obtain this knowledge, also, by experience.
" taste and see," says David, " that the Lord is good; blessed is
the man that trusteth in him." An unfelt religion, is the religion
of thera that are without, whose sound principles are like fire painted
on a wall ; as far from any sanctifying efficacy on their lives, or
from burning up their corruptions, as that painted fire is from burn-
ing the house on which it is. But the religion of the saints is a
felt, experimental religion. They feel the power of its mysteries
upon their own souls, and therefore adhere to them, in spite of
carnal reasonings against them, for it is difficult to dispute men out
of their senses. " I ani not ashamed of the gospel of Christ," says
Paul, " for it is the power of God unto salvation, to every one that
believeth."
Use 1. Come and see, is the only proper way to be satisfied as
to the reality and excellency of religion. Philip gave this advice
to Nathaniel, and, by following it, he was soon brought to say
to Jesus, " thou art the Son of God ; thou art the King of Israel."
Enter yourselves subjects of this kingdom by believing, and you
shall know the mystery of it. " If any man will do his will, ho
shall know of the doctrine, whether it be of God, or whether I
speak of myself." Would you have the privilege of subjects, before
you be subjects ? Or would you know a mystery, before you give
yourselves up to be taught ? It is the commendation of religion
that none disparage it but those who have no experience of it ;
none condemn it, but those whose blind eyes never saw the merits of
the cause. So the day will come that they will retract, at least
when there is no remedy.
2. No king treats his subjects so advantageously, so honourably,
as Christ doth his. The devil keeps his subjects in darkness, and
darkness is the main pillar of his kingdom. Without that, the
works of darkness would appear loathsome. Christ brings his sul-
jtcts into light. He makes them wise and knowing, however other-
226 MYSTEKY OF CHRIST's KINGUOM
wise simple. Kings of tlie earth will uot impart the secrets of tlieir
government to their subjects, if it is not to very few. But the
Prince of the kings of the earth makes all his subjects acquainted
with the mysteries of the kingdom. We proceed,
IV. To shew that it is the misery of those without the kingdom
of Christ that they know not the mystery of it, more than a para-
ble which they do not understand. Here consider,
1. Who these are, that are without. All unbelievers are such,
who have never opened their hearts to receive Christ by faith. The
Jews called the Gentiles by this name. But our Lord teaches that
it belongs to unbelieving Jews, as well as Gentiles ; and so to unbe-
lieving Christians as well as heathens. Though they are in the
church they are not of it, and so are reckoned without ; being out
of God's family, out of his covenant, and out of the body of Christ.
2. What is it they do not know? The text says, all these things;
namely, all that concerns the mystery of the kingdom ; the shell,
the outward appearance of it is excepted. They know nothing of
the other parts of it. All is to them under a vail. Christ the King
of it is a vailed Christ to them. They know him not. The gospel,
the sceptre of the kingdom, is a hidden gospel to them. The Spirit,
the light and life of the kingdom, is an unknown Spirit to them.
" He is the Spirit of truth, whom the world cannot receive, because
it seeth him not, neither knoweth him." The ten commands in the
hands of the Mediator, the laws of the kingdom, are unknown to them
in their spirituality, Matth, chap. v. The covenant of grace, the in-
strument of government in the kingdom, is an unknown instrument
to them, Psal. xxv. 14. The mysteries of faith, privilege, practice,
and providence, remain all under a vail to them. Let us inquire,
3. How it is they know it not. Though they know the words in
which that kingdom is revealed, they know not the thing itself. As
a man hearing a parable in his mother tongue, understands the
grammatical sense of the words, yet does not perceive the thing it-
self, wrapt up in the parable. So is it here. " The natural man
receiveth not the things of the Spirit of God, for they are foolish-
ness unto him ; neither can he know them, because they are spirit-
ually discerned." They are to them like a lecture of philosophy, iu
a learned language, to a schoolboy.
They know it not by the teaching of the Spirit. " They are sen-
sual, having not the Spirit." They are strangers to supernatural
illumination, and the highest source of their knowledge is flesh and
blood, improved by external objective revelation ; being strangers
to the subjective revelation, the opening the eyes of the mind, Deut.
xxix. 4.
KNOWN TO 15ELIEVEKS. 227
They know it not by experience ; and so they know no more of
religion than one doth of honey or vinegar, how sweet or how sour
they are, who may have heard of them, but never tasted the one or
the other.
Use 1. Here see the source of the dreadful inundation of atheism,
deism, and contempt of revealed religion ; the source of the flood
of irreligion, immorality, and profanity, overflowing all its banks
this day. These wretched men are without, and though they have
no eyes to see the mystery of the kingdom, they have pride and self-
conceit to think that they see through it. Their impetuous lusts
need such a shelter, and they know that if there be that reality in
religion which they would not wish, they are undone for ever. So
they neither come into the kernel of religion, nor desire to come ;
but break their teeth on the shell which they cannot open.
2. I exhort all to study the mystery of the kingdom of Christ.
Religion is another thing than either the profane multitude, or com-
mon crowd of professors take it to be. Strive earnestly to get into
the spirit of it now, and to feel its life and power upon your souls.
It will be no comfort when in hell, with your eyes open, to say, that
you never thought that it had been such a hidden thing. You have
clear and strong testimony aff"orded you from the word of Grod, and
the experience of the saints, that there is a reality in religion ; and
that the possession and practice of it are absolutely necessary to
your happiness. " For except a man be born again, he cannot see
the kingdom of God ;" " and without holiness, no man shall see the
Lord." Trifle no longer, then, with this great and important con-
cern. Give yourselves with earnestness, diligence, and perseverance,
to the use of all the appointed means by which the necessary and
happy change may be produced in your souls. Pray fervently that
" he who at first commanded the light to shine out of darkness, may
himself shine into your hearts," by his word and Spirit ; " to give
you the light of the knowledge of his glory in the face of Jesus, and
thus make you his willing people in the day of his power." Amen.
228 THE FKUIT OF TUK SPIKIT.
Exercise and Addition. — Selkirk, before the Preshytery.
THE FRUIT OF THE SPIRIT.
SERMON XXV.
Ephesians v. 9,
For the fruit of the Spirit is in all goodness, and righteousness, and
truth.
Light, in religion, without heat and warmth, is so unlike heaven,
that it will issue in utter darkness, where there is a scorching heat
without light. True spiritual light, is like John Baptist, a burning
and a shining light. "When the Spirit was poured out after the as-
cension of Christ, for the enlightening of a dark world. Acts ii. 3,
" there appeared cloven tongues as of fire." For, as upon the
confounding of tongues at Babel, darkness came upon the world,
the holy language being left but with a few, and corruption of
manne'-s came in like a flood upon that darkness ; so when the
remedy for this was given in Ziou, there appeared cloven tongues,
an emblem of the gift of tongues, by which light was to be restored
to the dark world. And these tongues were of fire, because of the
dross and corruption of the world, to be burnt up by them ; light
and purity returning together. Thus the saving influences of tho
Spirit are together enlightening and sanctifying: "Walk as chil-
dren of the light ; for the fruit of the Spirit is in all goodness, and
righteousness, and truth." That these words are parenthetical, ap-
pears from that, the words of the lOth verse are so constructed with
the 8th, that they make one sentence with it; our text being inter-
posed, as in the midst of a running sentence. Walk as children of
light. Proving what is acceptable unto the Lord. For the fruit of
the Spirit, &c.
The scope of the text is to shew that there is a necessary connec-
tion betwixt a gracious state and a holy life; which are so joined
by the appointment of God, and the nature of the things, that they
cannot be put asunder. It is true, many do so yoke together a
splendid profession and an unholy life, as if they had found out
the secret of conjoining light and darkness, Christ and Belial, hid
from all saints. But our text confounds that mystery of iniquity,
shewing that whoever are light in respect of their state, will be so
also in respect of their conversation. " For the fruit of the Spirit
is in all goodness, and righteousness, and truth." For clearing the
sense of these words, let us consider,
THE FRUIT OF XHK SPIRIT. 229
I. The connection.
II. The words themselves.
III. Raise, and illustrate the doctrines contained in the text.
According then to this customary method, in discourses of this
kind, I am,
I. To consider the connection of the text with the preceding
words, in the particle for. Some think the particle yap, to be put
for it, as if it were merely a note of transition, as it is sometimes
used, as in Luke xii. 58 ; aud read, " Now the fruit of the Spirit,"
&c. ; but to this I do not accede. It is a rule of interpreting Scrip-
ture, worthy to be written in letters of gold, namely, that we are
never, without necessity, to depart from the proper aud literal sig-
nification of words. And although an eager sticking to the literal
signification of words, where a real necessity of taking them impro-
perly and figuratively is sufficiently intimated by the Scripture
itself, has been of fatal consequence in divinity, yet I nothing
doubt, but men's taking to themselves a liberty of receding from the
proper signification of words, without necessity, has, in several cases,
cast a veil over the true sense of Scripture, and brought in upou
the text what may be the true sense of, instead of bringing forth out
of it, what must be so.
Now there is no necessity here for taking this particle merely for
a note of transition. For, is to be taken casually. Though the
apostle doth not here teach distinctly and directly, how, but, ivhere-
fore, we are to walk as children of the light; yet, by the by, he
may, and really doth teach how we shall walk so, namely, by
bringing forth the fruit of the Spirit, which is the reason alleged for
taking it transitively.
We take it then casually, as our own and other translators for
the most part do, and this is its most frequent signification ; and so
the words are a reason for something going before. He had shewn
both the condition and the duty of the Ephesians, and inferred the
latter from the former, and in the text gives the reason of the
consequence. May not we walk as others, might they say, though
we be light in the Lord? No, says the apostle, you cannot; for if
you be light in the Lord, you shall certainly shine, and give light
in your conversation. For the fruit of the Spirit, abiding and act-
ing on all the children of light, is in all goodness, righteousness, and
truth.
But here, vain men, who, to exalt free will, trample on free grace,
may cavil and say, If there be such a necessary connection betwixt
being light in the Lord, aud walking as children of the light, in all
goodness, &c., tlien to what purpose are exhortations to the duty of
230 THE FKUIT OF XllE SPIUIT.
walking so? May not one as well say to tlie sun in the firmament,
Thou art the sun, walk thou as the sun giving light? Answek,
The same Grod who has appointed the end, has appointed the means
also, and they are joined together, not to be separated by men.
Exhortations are means ordained of God for advancing holiness in
heart and life, in these brought into the state of grace. As there is
a necessary connection betwixt a foundation of Zion which the
Lord has laid, and the putting of the copestone on it; so the
means of building up are by that very thing secured. *' Being con-
fident of this very thing, that he which hath begun a good work
in you, will perform it until the day of Jesus." It is true, it would
be vain to speak to the sun at the rate aforesaid. But God did
speak so to it. Gen. i. 14, 15; and it is by virtue of that efficacious
word that the sun shines to this day, and is not extinguished. And
as his Spirit makes the saints light in the Lord, so it is by virtue
of his efficacious word that they walk as children of the light, in
all goodness, &c.
But, ere we leave this, we shall remark, that before the apostle
comes directly to shew how they must walk as children of the light,
as he doth in the 10th and 11th verses, he here urges the necessity
of it. For if the conscience be not first convinced of the necessity of
a duty, one will but little regard how it is to be done. The good of
souls is the supreme law of preaching, and all method is so to be
managed as may be most subservient to it. Let us now go on,
II. To consider the words themselves, which are a proposition, in
which we shall notice,
1. The subject.
2. What is said of it.
1. The subject which the apostle here treats of is, the fruit of the
Spirit. And here we must take notice,
1. Of the reading in some Greek copies, rov (ptarog, instead of rov
TTvtvfiaTog; " for the fruit of the light is," instead of "the fruit of the
Spirit." But to confirm the common reading to be genuine, it may
be observed, that the fruit of the Spirit is an expression used else-
where in the New Testament, namely, Gal. v. 22; to this may bo
added Rom. viii. 23 ; but the fruit of the light, nowhere, as I re-
member. Observe also, that the word <pwTog, being in the last part
of the preceding verse, might, by the inadvertency of the tran-
scriber, more naturally be repeated in the text instead of TrvtvfiaTog,
than this last could be inserted instead of (piitrog. Lastly, the com-
mon reading is the more forcible, full, and decisive, and therefore
to be retained. For the fruit of the Spirit comprehends the fruit,
but not contrariwise ; and the fruit of the Spirit here answers the
wnvd " in the Lord," light in the Lord, in the preceding verse.
THE FRUIT OF THE SPIRIT. 231
2. We must next inquire what is meant by the Spirit here ?
Some, by the Spirit, here understand the new creature, or the light
of grace wrought by the Spirit of God in the heart. Others un-
derstand the Holy Ghost himself. This last seems to me to be the
genuine sense of this word in this place, and that because it is
most literal and proper one of the two ; since the new nature, or the
light of grace, cannot be so called, but as the effect gets the name
of the cause ; and there is no necessity for receding from the more
proper signification in this text.
But to prove the word Spirit to be taken here for the light of
grace, not the Holy Ghost himself, besides the different reading
already considered, two things are alleged; one is, that here there
is no mention of the Holy Ghost before, but of light. Answer.
There is a virtual, though not express mention of him in the phrase,
" light in the Lord," since the Spirit is the bond of our union with
Christ; and that is more than sufficient ground for mentioning
him here. Another thing more weighty is, that the phrase, the
fruit of the Spirit, Gal. v. 20, must be so understood, being
opposed there to the works of the flesh, ver. 19. Now as fruit
answereth to works, say they, so Spirit does to flesh, and therefore
must be understood of the new nature. Answer. I judge that
several learned commentators, who understand by the fruit of the
Spirit there, the fruit of the Holy Spirit of God, are in the right ;
so that the phrase in both texts signifies the same thing. And the
variation of the phrases there does not obscurely intimate this,
namely, the works of the flesh and the fruit of the spirit; not the
work or works of the spirit, that is of the new nature; which the
immediate opposition betwixt the old and new nature would have
required. For these works of the flesh, like wild oats, grow of their
own accord, from out of the cursed ground of our corrupt nature,
without toil or pains about them, to bring them forth. But these
of the new nature do not so ; they must be produced by the con-
tinued influences of the Holy Spirit, even in the trees already planted
in the house of God.
I will not conceal, that what we read in the same 5th chapter of
the Galatians, of the Spirit lusting against the flesh, as well as the
flesh against the Spirit, in the same combat, seems to clash with
our exposition. But I cannot help thinking, that even it also is
meant of the Holy Spirit himself, in so far as he stirs in the saints
holy desires and lustings ; making the new nature to act and lust, in
opposition to the old corrupt nature : even as he is said to intercede,
pray, and groan with groanings which cannot be uttered ; in so far
as hfi stirs up, and produces these in the saints, Rom. viii. 26. It
232 THE FRUIT OF THE SPIRIT.
seems to be reasonable to judge the Spirit that lusteth (in that sensi)
against the flosh, ver. 17, is the same Spirit by which the saints are
led, ver. 18. But the Spirit by which they are led is the Spirit of
God, Rom. viii. 1-4.
3. What is meant by the fruit of the Spirit ? From what is said,
it plainly follows, that the fruit of the Spirit is not the fruit of the
Spirit as the subject of it, but the fruit of the Spirit as an agent,
who by his powerful influences produces the same in the trees of
righteousnes, or the branches of his own engrafting into the true
vine. In a word, it is the product of the Holy Spirit in the child-
ren of light, which is pleasant and savoury before the Lord, there-
fore called fruit, according to that, " My fruit is better than gold,
yea, than fine gold." "What that frnit in particular is, is declared
in the other part of the text.
Lastly, It is to be considered, how the apostle's speaking here of
the fruit of the Spirit, its being in all goodness, &c., concludes what
was to be proved. The matter lies here. The reasoning is founded
on that fundamental maxim of practical Christianity, that the
Holy Spirit, the Spirit of Light, abides, acts, and produceth fruit in
all the children of light, in all those who are light in the Lord.
For Jesus Christ is by the Father constituted the head of all saving
influences ; and it is by the communion of his Spirit that we receive
of his influences to make us fruitful. The Spirit uniting the soul
to Christ, the fountain of light and life, it immediately partakes of
the light of life, as a candle is lighted by a burning lamp touch-
ing it ; but the candle, separated from the lamp, would continue to
burn, as having in itself that which feeds the flame. But the creature
is empty in itself, and therefore must be fed continually from Jesus
Christ, by the communion of his Spirit maintaining the bond of union
betwixt Christ and the soul, and taking of Christ and giving to it.
So that if it were possible that the Spirit should once totally depart
from the child of light, and the union be broken, that moment he
would return to his former darkness. Now the fruit of the Spirit,
thus abiding and acting in the children ot light, is in all goodness,
righteousness, and ti'uth ; therefore it necessarily follows, that they
that are light in the Lord, will walk as children of light. We are
now,
2. To consider what is said of this fruit of the Spirit. '• It is in
all goodness," &c. There is an ellipsis here of the copulating.
Our translators supply the word, k. Some versions supply the word,
consists. Whatever be supplied, that seems to be the sense, namely,
that the fruit of the Spirit consists in all goodness, &c. Thus we
read. Col. i. 10, of being fruitful in every good work. Now, here
THE FRUIT OF THE SPIRIT. 233
we are to shew, I. "SVhat are the particulars in which the fruit of
the Spirit, iu a child of light, consists. Tliese are goodness, righte-
ousness, and truth. Now, forasmuch as all Christian virtues are
the fruit of the Spirit, they are by the consent of interpreters all
summed up in these three. And as every thing briugeth forth after
its kind, so these are agreeable to the nature of the Holy Spirit,
who is a good and righteous Spirit, and the Spirit of truth ; and so
they are also to the light, as our Lord shews, John iii. 20 ; " He
that doeth evil hateth the light," and ver. 21, " He that doeth truth
Cometh to the light."
1. Goodness. There is a twofold notion in it: 1. Of loveliness;
hence the phrase, good in one's eyes. So the subject of goodness,
whether person or thing, is good in itself; commendable, lovely,
desirable. Thus goodness comprehends holiness ; purity in opposi-
tion to all uncleanness and filthiness; meekness, patience, &c., in
opposition to wrath, bitterness, &c., which the apostle had before
condemned; and also faith, without which none please God. 2.
It has also the notion of commuuication ; all good being communi-
cative of itself, as philosophers observe. Thus a good person or
thing is good to others, that is, beneficent or profitable. " Hence,''
says Paul, " let no corrupt communication proceed out of your
mouth ; but that which is good, to the use of edifying, that it may
minister grace to the hearers. Thus it comprehends bounty, mercy ;
in a word, a disposition to do good to others in their souls and
bodies : and so it is opposed to covetousness, revenge, malice, &c.,
before condemned. Hence we cannot, with some, take goodness as
relating only to one's self. For though, indeed, the goodness of a
cliild of light cannot extend to God in this last sense, yet it may
and must to one's neighbour, Psal. xvi. 2, 3.
2. Righteousness iu the extent of its signification, speaks a con-
formity to the law in all the parts thereof. But being here contra-
distinguished to goodness, it cannot be taken in that large sense,
but in a more restrained one; namely, as it denotes that whereby
we are inclined to give every one his due. This is justice in all our
dealings with men, of whatever sort. Thus the Jews distinguished
righteous men from good men. The righteous man, according to
them, says what is mine is mine, what is thine is thine own. But
the good man says, what is mine is thine, and what is thine is thine
own ; to which the apostle seems to have an eye, Rom. v. 6, 7-
Now this fruit of the Spirit, righteousness or justice, is opposed to
that covetousness before condemned.
Truth has a respect to God, ourselves, and our neighbour. There
is a truth of the heart, in uprightness and sincerity. A truth of
234 THE FRUIT OF THE SriRIT.
tilings, words, and actions. Hence are these words of our Lord,
" He that doeth truth coineth to the light." That is true things,
agreeable to the rule, and having the reality of Christian actions,
and not a shew and semblance of them only. A truth of thought
and judgment, whereby one judgeth aright of things ; and a truth of
speech, whether testifying, teaching, or promising; all this comes
under the name of truth, which is opposed here to dissimulation and
lies, with respect to God and man ; and to error, delusion, and vain
hopes, whereby a person himself is deluded and deceived. It is
particularly set against that deceit spoken of, ver. 6th, which could
find no place but under the covert of darkness.
2. Let us attend to the extent of the fruit of the Spirit, with
respect to these particulars. " It is in all goodness," &c. I make
no question but this note of universality belongs to all the three ;
the phrase itself natively importing it. The fruit of the Spirit is
not only in some goodness, righteousness, and truth — though many
deceive themselves with parcels and shreds of these things — but it
is in all goodness in one's self and to his neighbour ; in all righte-
ousness towards man ; in all truth with respect to God, our neigh-
bour, and ourselves. And these things are interwoven one with
another, in the fruit of the Sjiirit. The goodness is true, and
justles out no sort of righteousness or justice, communicative nor
distributive, remunerative nor punitive. The righteousness is true
and good; from right principles, motives, and ends. So is the
truth, as it is here distinguished, proceeding from a good principle.
Meanwhile, this extent of the fruit of the Spirit is to be understood
not in a legal, but an evangelical sense; of a perfection of parts,
not of degrees.
Lastly, Let us shew how these are the fruit of the Holy Ghost, in
the children of light. They are so in three respects. 1. He im-
plants them in the soul, giving it a good, righteous, and true incli-
nation and propensity, agreeable to the holy law, according to that,
"I will," saith the Lord, "put my law into their minds, and write
them in their hearts ; and I will be to them a God, and they
shall be to me a people." 2. He preserves these graces when im-
planted, 1 Peter i. 5, without which they would die out. And, 3.
He excites, quickens, and brings them forth to action, in the heart
and life of the children of light. Song iv. 16.
The sura of the whole matter is this. Those who are light in the
Lord, must needs walk as children of light ; because the Spirit of
God, abiding in them, does produce fruit in them, consisting in all
righteousness, goodness, and truth, in their hearts and lives, with
respect to God, themselves, and their neighbours.
THK FRUIT OF THE SPIRIT. 235
Doctrine I. The Spirit of Christ abiding in the children of light,
produces agreeable fruit in their hearts and lives.
Doctrine II. Goodness, righteousness, and truth, are the fruits
of the children of light, produced in them by the Spirit of Christ.
Doctrine III. True Christian fruitfulness is universal. A
word to each of these.
Doctrine I. The Spirit of Christ abiding in the children of
light, produces agreeable fruit in their hearts and lives ; even fruit
suitable to his own nature, and their gracious state. For confirma-
tion of this consider,
1. The Spirit is an active bond of union betwixt Christ and the
children of light, these that are in him. By this Spirit, an empty
creature is united to a full Christ; and by the same made partaker
of his fulness, to their bringing forth fruit in him. " The Spirit
shall glorify me," saith Christ, " for he shall receive of mine, and
shall shew it unto you." Hence we read " of the supply of the
Spirit of Jesus Christ." It is by the soul's feeding on Christ that it
lives, and whosoever feed on him, shall live by him, a life of holi-
ness, as well as comfort. " He that eateth me," saith Jesus, " even
he shall live by me." Meanwhile, our Lord tells us, that this life
is by the participation of his Spirit. It is the Spirit that quicken-
eth.
2. Consider the end for which the Spirit is given to these that are
his. It is in a special manner for their sanctification, Ezek. xxxvi.
26, 27 ; so that all who are chosen of God to everlasting life, are
sanctified by the Spirit. " For they are chosen to salvation through
sanctification of the Spirit, and belief of the truth." It is his work
to conform them more and more unto the image of Christ, and he ef-
fects it accordingly. " For they are changed into the same image,
from glory to glory, even as by the Spirit of the Lord." And the
same Spirit being in them which is in Jesus Christ, cannot fail to
make them like him in their beariug the fruits of holiness ; even as
in Ezekiel's vision, when the living creatures were lifted up from
the earth, the wheels were lifted up also, for the spirit of the living
creatures was in the wheels.
3. The several designations given to the Holy Spirit evince this.
He is called the Holy Spirit, not only because he is holy himself;
but chiefly, because he makes them holy in whom he dwells. He
is the Spirit of grace ; for he implants it, preserves it, excites,
strengthens it, and at length perfects it. He is the Spirit of life
who mortifies the old man, and quickens the new. He is the water
that purges away the filth of sin, and makes the soul fruitful. He
Vol. IV. Q
236 THE FRUIT or THE SPIRIT.
is even a fountain of living water springing up in the soul. He is
the fire that burns up corruption, and inflames the heart with the
love of God. And, to add no more, he is the wind from heaven,
making the spices in Christ's garden to flow out.
Use. 1. Of information. This lets us see, that in vain are the
pretences to the Spirit and a gracious state, in those who bring not
forth the fruits of holiness in their hearts and lives. The trees of
righteousness bring forth holy fruits. " If God be our Father, where
is our honour of him ; if our Master, where is our fear of him." If
the Spirit of Christ be in us, where are our love, joy, peace, for these
are the fruit of the Spirit.
2. Those who are so far from the fruits of holiness, that their
profane lives are filled with the fruits of wickedness, have not the
Spirit, but are in darkness, Gal. v. 19. To what purpose do men
pretend faith in Christ, while they go on in a course of sin, and will
not part with their lusts. They that are Christ's, have Christ's
Spirit; and that Spirit will give quite a new turn to their hearts
and lives.
Use 2. Of exhortation. Unholy sinners, as ever you would be
holy, labour to get Christ's Spirit in you, to dwell in you, and act in
you.
Motive 1. "Without the Spirit you are undone for ever ; for with-
out the Spirit, without Christ ; for if any man have not the Spirit of
Christ, he is none of his. Without Christ, without God, and with-
out hope. The dead corpse may be kept a while ; but when there is
no hope of the return of life to it, it is buried in a grave. So, with-
out the Spirit, you may be through the patience of God spared a
while ; but the end will be, to be cast into the pit, and buried out of
God's sight.
Motive 2. If you get the Spirit, you are made up for ever.
When the Spirit comes, life comes that shall never fail, John iv. 14.
He will unite you to Christ, quicken, enlighten, and sanctify you.
He will give you grace, actuate and increase it, and change you
from glory to glory.
Direction. Pray earnestly for the Spirit. Your heavenly Father
shall give the holy Spirit to them that ask him. Look and wait for
the Spirit in all ordinances. " Blessed are they that sow beside all
waters." They that would have the wind blow on them, go out into
the open air ; though they cannot raise it, they go where it blows.
Give up yourselves to the Spirit ; say, " Turn me, and I shall be
turned ; for thou art the Lord my God." Lay down yourselves at
his feet, to be enlightened, quickened, and sanctified. Cherish the
least spark ; it may increase into a flame.
TIIR FRUIT OF THE SPIRIT. 237
2. Children of light, as you would abound in the fruits of holi-
ness, take heed how you entertain the Spirit. Resist him not, but
fall in with liira in his operation. Quench not the Spirit. Beware
of casting water on the holy fire, by sinning against light, or by in-
dulging in sensuality. "Withdraw not fuel from it, by neglecting
the motions of the Spirit. Smother it not, by not giving vent to the
motions and operations of the Spirit within you.
DocTRiJTE II. Goodness, righteousness, and truth, are fruits of
the Spirit in the children of light, produced in them by the Holy
Spirit of Christ. For the confirmation of this, I shall only briefly
observe,
1. That God is good, righteous, and true ; and they are partakers
of the divine nature, 2 Pet. i. 4 ; and so, as children, they resemble
God their Father.
2. That God has been in a special and gracious manner, good,
righteous, and true to them. As to the point of righteousness, that
Scripture may be noted, " He is just to forgive us our sins, and to
cleanse us from all unrighteousness," namely, for the merits of
Christ. And it is the nature of God's dispensations of saving grace,
to impress the same dispositions on the happy subjects of them.
They are changed into the same image, from glory to glory.
3. That the holy law is a law of goodness, righteousness, and
truth. This law is written on their hearts, Heb. viii. 10.
Lastly, That wickedness, unrighteousness, and lies, are the works
of the devil, and the works of the flesh ; to which the fruits pro-
duced by the Spirit in the new man are directly contrary.
Use 1. This writes death on the foreheads of three sorts of persons :
1. "Wicked, ungodly, and ungracious men, who are far from good-
ness, remaining in the evil state and disposition in which they were
born ; in whose mind, will, and affections, the evil of sin yet reigns ;
and are neither graciously good in nor to themselves, nor others.
That is an evidence that the good Spirit of God has never yet en-
tered into that heart to dwell there. Alas ! will some say, I see
much evil, all evil in my heart, but goodness is far from me.
Answer. It is a piece of gracious goodness for one to see the evil
of his own heart; but yet there is a pearl of goodness in the saints,
amidst a dunghill of evil. God owns it for goodness though it be
so, and it is folly in thee to deny it.
2. Unrighteous men, who are unjust in their dealings with men,
who are given to fraud, cheating, and tricking, if they can gain
thereby ; and can go over the belly of conscience and common justice,
to advance their worldly interest. This is an evidence that the
q2
238 THE FRUIT OF THE SPIRIT.
world is your Crod and portion ; that there is no fear of God before
your eyes; that you are children of darkness and not of light. Let
me tell you, where you win a penny by it, you lose a talent; the
gain is the price of blood, of thy soul.
3. Those who make no conscience of truth. Children in whom
there is no truth, are not children of light. Such are hypocrites and
dissemblers with God, who pretend fair, but whose heart is not up-
right with the Lord ; who, under the cloak of a profession of religion,
indulge themselves in sin, in some living reigning lust or other. Ah !
whom do you mock. Be not deceived, God is not mocked. Such,
like the false mother, divide the child ; by a holy profession, and an
unholy practice. So shall their doom be to be cut asunder, and have
their portion with hypocrites. Such are liars, who make no con-
science of speaking truth ; especially such as lie in defence of an
unholy life, which is a most common sin ; there being everywhere
agents of the devil, who have abundance of vain words to bestow
in defence of these things. These are of their father the devil, and
with him they must lodge for evermore. Rev. xxi. 8.
Use 2. Of exhortation. Let us,
1. Study goodness. To be good, pleasing, and acceptable in the
sight of God, and of men also, so far as we may in God's way ;
namely, by meeknesss, gentleness, readiness to do good ; and for
this cause, let us hate sin as the greatest evil. Let us all endeavour
to be beneficial to mankind, as we have access ; to embrace all occa-
sions offered for the advancing of the temporal, but especially the
spiritual good of others. Let no man say. Am I ray brother's keeper ?
Nor of the ruin of others. What is that to us ? And let us abridge
ourselves of our liberty, even in lawful things, to that very end, that
we destroy not those for whom Christ died.
2. Be strictly just in all our dealings with men. Moral honesty
is not the whole of religion, but it is such a necessary part of it, as
the want of it will declare a man a stranger to real godliness, profess
what he will, Psal. xv. 1 — 3.
Lastly, Let us study truth and cleave to it. Truth and sincerity
of heart before the Lord; the doctrine of truth, and truth in all our
words.
Doctrine IIL True Christian fruitfulness is universal. On this
I have not time to enlarge.
Use. By this we may try our state, and whether our fruit be the
fruit of the Holy Spirit in us or not. True fruit is universal. Col.
i. 10 ; Psal. cxix. 6. There is a perfection of parts in the fruit of
the Spirit in believers, though not of degrees. They do sincerely
CHRIST THE LIFE, &C. 239
aim at all, and endeavour all the parts of goodness and holiness,
though in none of them they attain to legal perfection. Hypocrites
are ever partial in their fruits, pretended to be fruits, and never aim
at universal obedieuce of heart and life. Amen.
Eyemouth, July 12, 1706. — Monday after the Sacrament.
CHRIST THE LIFE OF THE BELIEVER.
SERMON XXYI.
Philippians i. 21,
For me to live is Christ.
In a day of converting grace, in Christ's marriage-day, there is a
glorious transmigration of souls betwixt Christ and believers. Christ
loves the believer, and the believer loves Christ. The believer has
Christ's heart, Song iv. 9, " Thou hast ravished my heart, my sister,
my spouse." Some render it, " Thou hast knit my heart to thine ;"
as if they had no more two hearts, but one. The Septuagint ren-
ders it, unhcarts me. And Christ has the believer's heart. " Whom
have I in the heaven but thee ; and there is none in all the earth
that I desire besides thee." The believer desires nothing beside
him, nothing like him, nothing after him. As the lady at Cyrus'
feast, who said she saw none but her husband. Christ Jives in the
believer. Gal. v. 20. Christ is his life, Col. iii. 4. Alas ! that
there should be so many Christless Christians, who never have
discovered the beauty of this plant of renown. Paul was none
of these, as appears in these words, wherein we are to consider,
1. The sura of Paul's practice: " To me to live is Christ." Some
render it, " for Christ is gain to me in life and ia death ;" as if the
sense were, whether I live or die, Christ is always my gain. But
this is a force upon the text which, in the original, runs word for
word, as in our translation. The words bear another sense. The
phrase, indeed, is something unusual ; but love burning in the heart
to Christ, is not easily satisfied with expression. When Hezekiali
is wondering at the Lord's love, he says, " thou hast in love to my
soul delivered it from the pit of corruption :" or, thou hast loved
my soul from the pit. When David was intent on prayer, he tells
us, but, " I prayer," Psal. cix. 4. When on peace, " I peace," Psal.
cxx. 7. Now Christ is all to the believer, " To me to live is Christ.'
240 CHRIST THE LIFE
I endeavour to live Christ, to think Christ, to speak Christ. As
all the lines drawn from the circumference to the centre meet in
one point ; so all my preaching, all my suffering, yea, all my life,
has a tendency to Christ, to please him, and to glorify him. Christ
was the great scope of his life. To the unrenewed man, to live is
himself. He acts from, for, and to himself. Christ gets self's room
in the believer. He acts from him, to him, and for him.
2. In the verse there is the sum of his hopes: " To die is gain."
Death, that is the great enemy of mankind, shall be gainful to me.
If I lose a temporal life, I will find an eternal. I will make a good
exchange of trouble, for eternal rest; of a miserable world, for
heaven ; and then shall I fully enjoy this Christ for whom I live ;
and shall also glorify him in death, whom I glorify by life.
3. The connection of a holy life, and a happy death. To live is
Christ, before to die be gain. These God has joined, and no man
can put asunder ; though if wishes would do, they would be often
disjoined; as many are of Balaam's mind, in desiring to die the
death of the righteous. They must glorify him here, who shall be
glorified by him hereafter.
4. The dependence of these words on the preceding. They are a
reason of what he said before, ver. 20. He had said, that he hoped,
(being now prisoner at Eome), to magnify Christ in his body ; this
he might do either by his life or by his death. In life he would
preach Christ, by death he would confirm his preaching. He was
not solicitous which of the two ways Christ should glorify him-
self in him, so that he were glorified by him ; and the reason was,
because his heart was bent on glorifying Christ in life ; so if he
lived, he would live in his element, and if he died it should be gain
both to himself and others, and he should glorify Christ that way also.
DocTKiNE. Christ is the sum and scope of the believer's life.
We shall shew,
I. "What is supposed in this.
II. "What is imported in it.
III. Why is it so with the believer. We are then to shew,
I. What is supposed in this. It supposes that the believer has
seen Christ in his beauty. " Thine eyes shall see the King in his
beauty." There is an interesting question, John xiv. 22, " Lord,
how is it that thou wilt manifest thyself unto us, and not unto the
world ?" There is an illumination in the knowledge of Christ, given
in the day of Christ's power, to the elect ; that the world, even the
most refined hypocrites, attain not unto ; that determines them to
make Christ their all. The illumination of the Arminians, that
OF THE BELIEVER. 241
leaves the will in suspense, is often the attainment of castaways.
But the elect get one of another sort, John iv. 10. They who
are thus brought to know his name, will put their trust in him.
Hypocrites see him, as it were, but in his ordinary clothes, hence
they see no beauty in him, that they should desire hira ; and hence
such unmannerly treatment of him at his table, for had they known
him, they would not have thus crucified the Lord of glory. The be-
liever sees him in his royal robes, clothed with glory, and alto-
gether lovely. There are two things which every believer has seen
in Christ, but uo hypocrite has seen them :
1. His transcendent excellency, Matth. xiii. 45, 46. They have
Been that in him that has darkened all created excellency. As
when the sun ariseth, the stars hide their heads, the candles are
blown out. The sun serves instead of candles, moon, and stars. If
others see this, why do they i)refer a lust to Christ; why is not to
them to live Christ.
2. His fulness, his all-sufficiency, John i. 16 ; Luke xv. 17. An
ass's head gave a great price at Samaria, in time of famine ; and
so the doings of the world appear bulky, when the fulness of the
Mediator is not discovered. The treasure may be concealed, hid un-
der the beggar's feet, hence he goes from door to door ; but if it
were seen, he would leave off his old trade and live upon his own.
"With Peter, he would say to Christ, " Lord, to whom shall we go ?
Thou hast the words of eternal life ;" and from him he would re-
ceive that water, which would be in him a well of living water,
springing up to everlasting life.
II. We are to shew what is imported in it.
1. It imports that the believer's life is bound up in Christ's.
"Ye are dead," says Paul, "and your life is hid with Christ in
God. When Christ, who is your life, shall appear, then shall we
also appear with hira in glory." This he himself tells us, " Because
I live, ye shall live also." What was David's encouragement against
all distress? it was, "the Lordliveth;" and of his joy, and that
made him that he could lay down his body with confidence in a
grave ? it was, " thou wilt not leave my soul in hell, neither wilt
thou suffer thine holy one to see corruption." The believer's hopes
are all in Christ, and should he die, they and their all would die
with hira. The apostle, in the text, lets us know his judgment, that
life is not worth the having, without Christ. What is life but a
vapour ? Our days are few and evil ; desirable not for their own
sake, but for Christ's sake.
2. Christ is the object of the believer's life : (suffer me to term it
so). As the tradesman is taken up about his employment, so is
242 CHRIST THE LIFE
the believer about Christ : " For I determine," says he, " not to
know any thing among you, save Jesus Christ, and him crucified."
The actions of his life do habitually centre in him, though in them-
selves they be divers. I shall instance in some particulars :
1. Christ is the believer's study, Philip, iii. 8, 10. He is the
main thing which they desire to know. The mysteries of nature
only, are prized by some ; but the mystery of Christ is chiefly
prized by believers. Here all the treasures of wisdom and know-
ledge are; not only subjectively, but objectively. what a round-
about way do men ordinarily take to gain knowledge ! Paul took
the shortest way, when he determined to hold by Christ crucified ;
for that is the body of divinity taught to the scholars of the Spirit
of God. " He shines in our hearts, to give the light of the know-
ledge of the glory of God in the face of Jesus." Look to him in
his natures and offices ; in what he did, and what he suff"ered, from
his conception, to his sitting at God's right hand, and you will see
a complete system. "Would you know what God is; what man is
by nature, and what by grace — all may be learned there.
Now, concerning this study of the believer, I would remark,
that sometimes his book falls by-hand. They lose their sight of
Christ, the face of Jesus is vailed to them. Like Job, they cannot
perceive him on either side. This makes their faces gather black-
ness, and makes them go about with Job's cry in their mouth, "
that I knew where I might find him, that I might come, even to his
seat." For why, if he be gone, what have we more ? for comfort,
life, God, and guide, are gone.
Again, when the believer would know the nature of God, and
what he is to him, he reads all through the vail of the flesh of
Christ, for it is in him only that God is well pleased, Heb. x. 19,
20. God out of Christ is a terrible sight, to those who know what
sin is, as the believer does. He looks to his mercies through Christ,
and that makes the least of them appear very great. He takes a
cup of cold water as sent to him by the sea of Christ's blood, and
sees Christ in every mercy. But finally, whatever he sees in Christ,
there is always something beyond what he has attained, Eph. iii.
18, 19. There are new jewels still to come out of this treasure.
The desire is kindled to know more of him ; like Moses, shew me
ihy glory,
2. Christ is the believer's choice, Psal. Ixxiii. 25. The believer's
choice is far different from the world, Psal. iv. 6, 7- He chooses
Christ above all. He sees him as the best among ten thousand, and
altogether lovely. These eagle-eyed ones can see defects in all
created enjoyments, but none in Christ. There are two defects
OF THE BELIEVER. 243
wliich tliey see in all others. 1. Uncertainty. They see honour but
like a windy bubble, that children blow up, presently gone. Riches
to be the name of nothing ; like a flock of fowls that light upon a
man's ground, that presently take wing. 2. Insufficiency. They
are no way commensurable to the desires of an immortal soul. " I
have seen," says he, "an end of all perfection." Now he sees
Christ to be a certain and a sufficient good.
He also chooses Christ instead of all, and takes him for all. The
godly man knows he is all-sufficient. This is a wise choice. It is
but a choosing of the fountain instead of the streams. Whatever
perfections are in the creature scattered up and down, he has them
concentered in him.
Christ has the believer's affections. Christ is his treasure, and
therefore his heart is upon him. The affections that were some-
times scattered and misplaced, are now gathered together; and as
all the rivers run into the sea, so they all run to Christ. His love
is set on that lovely one, and he will neither be driven, nor bribed
from it. " Many waters cannot quench love, neither can the floods
drown it." Their desires are toward him, Isa. xxvi. 8.
His hope is in him. His joy is in Jesus, Phil. iii. 3. His delight
is in him ; and if any person or thing has any of his love, it is for
Christ's sake. This is the habitual bent of the soul. His sorrow is
for olfending him. He mourns most bitterly for having pierced him.
His hatred is against sin, as the abominable thing that Christ hates.
His fear is also lest he provoke him.
Even the believer's body is devoted to Christ. It is the temple of
the Holy Ghost. Their members are instruments of righteousness.
The tongue is the instrument of his glory, and they respect their
bodies for that very cause, that they are Christ's. Hence, if he call
them to suffer for his sake, their bodies and lives are at his service.
3. Christ is the end of the believer's life. He liyes to Christ,
Rom. xiv. 8. He endeavours to please him. Men-pleasers, and
those who please Christ, divide the whole world. " If I yet pleased
men," says Paul, " I should not be the servant of Christ." The
true Christian has renounced his own will, and taken Christ's will
for his. He hath learned to submit to his perceptive and providen-
tial will, that in all things he may please him to whom he owes him-
self. He endeavours to glorify Christ. His life is a burden to him,
if he conceive he can do nothing for Christ. He is ready to think
that day a lost day, in which Christ's glory has not been advanced
by him in some measure. It is his work, and therefore he lives to
pull down Satan's kingdom, and to advance the kingdom of Christ.
The honour of his Lord is dear to him, and therefore he would be con>
244 CHRIST THE LIFE
tent, with the Psalmist, "to make his name to be remembered in all
generations." Hence, he is one that will speak, for Christ, and will
not be ashamed of hira before men. If his glory be impaired by others,
he will strive to repair it, testifying against sin. He is one that
will commend Christ, and sound forth his praises to engage others to
fall in love with him. His life will also be such, as may bring
glory to Christ. He will labour to write after the blessed copy
which Christ has set before him. If he be called to suffer for Christ?
he will not refuse it, to glorify his Lord. We proceed,
III. To shew why it is so with the believer :
1. Because Christ lives in him. Gal. ii. 20. The same Spirit that
dwells in Christ, dwells in the believer; and as the same soul
actuates both the head and the members, the oil poured on the
head of our high priest runs down to the skirts of his garments.
They are, by the Spirit of Christ, made partakers of the divine
nature ; united to Jesus Christ, and how can the members but live
to the holy head ?
2. They had their life by the death of Christ, he bought them
with the price of his own blood ; no wonder, then, that to them to
live be Christ. As Eve was made of a rib taken out of Adam, and
thus was his own, so they are Christ's. They are his by right of re-
demption, why then should he not have their all ? He gets nothing
from them, but what was bought at a dear rate. It was for this end
he died, that they which live should not henceforth live unto them-
selves, but unto him which died for them, and rose again." If one
should buy a thief from the gallows, would he not be obliged, in
gratitude, to be wholly his, to whom he owes his life. Christ bought
us from death, and that by his own death. How can the believer
reflect on the price paid, but he must say to hira, to live is Christ ?
! says the believer, if the foot sinned, and God drew blood of the
head ; I contracted the debt, and my husband paid it, and shall I
not be for him. There are five things that weigh much with the
believer here :
1. The vastness of the price which Christ paid for his life,
namely, his own precious blood, 1 Pet. i. 19. This price was the
blood of God, Acts xx. 28. Had a world been crumbled to nothing,
had all the angels been loaded with the wrath of God, and died each
of them ten thousand deaths for our life ; what had all this been to
God dying. Believers live to him, because they see his glory as the
only begotten of the Father, hence they stand and wonder, Isa. Ixiii.
1, 2. They wonder at the Son of God suffering death to purchase
their life ; they are placed here as the iron in the fire, till it be all fire.
2. That Christ lived for them, and died for them. What brought
OF THE BELIEVER. 245
him out of the Father's bosom, but his love to them ? Why could
not the hallelujahs of angels keep liiin at court, but because the
cries of the perishing elect pierced his heart ? Therefore he came
down. Father, said he, they shall not perish ; if they owe any
thing, lay it to my account, take payment of me ; I will take their
place. They cannot live, unless the law be satisfied by obedience,
and justice satisfied for the sin committed. I will do both. So he
came, and lived a life of perfect obedience for them, and died a
death satisfactory for their sins.
3. The continuance of his sufferings, which was fi-om his birth to
his death, from the cradle to the grave. It was not a part of
Christ's life that was for them, but it was the whole ; and how can
they but give him the whole of theirs.
4. Any thing they have to give to Christ, any thing they have
with which to entertain him, or with which to do any thing for him,
they owe it all to him. That they have a soul out of hell, they owe
it to Christ, and shall it not be his temple ? That they have a
heart not filled with horror and eternal dispair, they owe it to him »
and shall he not have it ? That they have a tongue that is not
burning in hell, they owe it to him, and shall not they act for him ?
— feet that are not standing in fire and brimstone, and shall they
not run his errands ? — eyes not blinded with the smoke of the pit;
and in a word, a body that is out of hell ; and shall not all be his
and for him ?
5. The proportion that was betwixt the seat of sin in them, and
the seat of suffering in Christ. They sinned in their bodies, and
Christ suffered in his body. His head was pierced with the thorny
crown, his eyes were denied the light of the sun, his tongue was
made to cleave to the roof of his mouth, he gave his back to the
smiters, and his cheeks to them that plucked off the hair ; his fair
face was defiled with spittle ; his heart was melted like wax, in the
midst of his bowels ; his side was pierced with a spear ; his hands
and feet nailed to the cross ; his strength dried like a potsherd ; and
wherefore all this, but that tlie body and all its members had been
instruments of sin in men ? And because their souls were the chief
seat of all, therefore Christ's soul was the chief seat of wrath, sor-
rowful even unto death. Their souls had forsaken God, therefore
he is forsaken of God. Pride and all mischief dwelt in their souls ;
therefore he put him to shame, and laid him low indeed. Is it any
wonder, then, that they live not as they lived before ? any wonder
that to them to live is Christ ?
Use. Then shew yourselves true Christians, by making Christ
the sura and scope of your life, and that you may do so, I recommend
these few things to you :
246 CHRIST THE LIFE, &iC.
1. Abhor all doctrines that tend to the lessening of the glory of
Christ. He made the gospel covenant for himself, and wo to them
that turn it against him. But most, if not all the heretics stumble
upon this stone, so that we may say, " Blessed is he whosoever shall
not be offended in him." The cursed Socinians lessen his glory,
making him but a nominal and official god. The Papists, many ways —
by their masses, indulgences, invocations, and merit of good works.
The Arminians make his grace lacquey it, at the foot of free will.
Others put our faith and obedience in the room of Christ's righte-
ousness. God's great design in the gospel is to exalt Christ ; and
the devil's great design is to depress him, and to raise up men for
that purpose, to object against his nature, his offices, and the like.
Some will not allow him, by his Spirit, to be the interpreter of his
Father's will, but set up their own corrupt reason in the chair.
Some rob him of the glory of his priestly office, and some will have
110 king but Csesar. These things shew that they are Christ's ene-
mies.
2. Appear for him and his cause. Remember that whosoever shall
be ashamed of him, to act for him and speak for him, of them he
will also be ashamed. Be always then on his side, labour to propa-
gate his kingdom. Recommend him to others, that they may fall
in love with him. Recommend him to your neighbours, and espe-
cially, like Abraham, to your families. Gen. xviii. 19. Reprove and
discountenance the dishonour done to him.
3. Beware of him, obey his voice, and provoke him not, Exod.
xxiii. 21. Close with all the duties he lays upon you, and have
respect to all his commandments. They that baulk any of them, he
is not the sum and scope of their lives. Christ's word is a band
strong enough to a gracious soul.
4. Be not satisfied with duties, unless you find Christ in them ;
unless " you behold the beauty of the Lord." Mary came to the
sepulchre, but finding no Christ there, she wept ; because she appre-
hended they had taken away her Lord, and she knew not where
they had laid him. Duties are but empty husks without Christ.
He is the marrow and life of all duties. They are but handmaids to
lead you to Christ. Sit not down to make love to them, but go for-
ward till you find him whom your soul loveth.
5. Perform religious duties, and love them for Christ's sake. It
is bixt heathen morality to be virtuous for virtue's sake. No wonder
that was their highest motive, for their gods generally were as bad
as themselves, and therefore they pitched upon the dead idol of vir-
tue, that had no relation to God. But be you godly for God's sake,
holy for Christ's sake. To be holy for holiness' sake, without respect
to Christ, is to make an idol of a created quality.
BELIEVERS SEEKING, &C. 247
6. Engage in no duty, but in his strength. Flee on borrowed
"wiugs. The fire that was put to the incense, on the altar of in-
cense, was brought from the altar of burnt-offering ; teaching us,
that from Christ the influences of grace must come into our souls
freely.
7. Draw motives and helps for duty, from Christ's sufferings,
2 Cor. V. 1-i, 15; Zech. xii. 10. The law may break and bruise,
and so may be useful in its own place to lead us to Christ; but
surely it is the gospel alone that kindly melts the soul. The
Christian's labour is a labour of love; because where the labour is
right, love predominates.
Lcistly, Lay the weight of the acceptance of all your duties, and
all the good you do, only upon Jesus Christ. God is only pleased
in him. Venture not to look on God, but through the vail of his
flesh. Alas ! many, if they attain to any good frame in duties,
they are apt to lay the weight upon it, and say, now I know God
will bless me. As if a beggar would assure himself of his alms,
because he hath a tongue to cry, and a hand open to receive them.
But remember a good frame is not Christ, and cursed " be the man
that trnsteth in man, and maketh flesh his arm, and whose heart
departeth from the Lord." Calves offered on the altar of Bethel
were rejected, when turtle doves offered on the altar at Jerusalem
were accepted. Amen.
Ettiick, June 1, 1707.
BELIEVERS SEEKING A CONTINUING CITY.
SERMON XXYIL
Hebrews xiii. 14,
For here we have no continuing dty, but ive seek one to come.
Heaven ever moves, yet is that the place of our rest ; earth ever
rests, yet is that the place of our travel, where we rest not. Time
runs with a rapid course, and carries all men swiftly down the
stream. It admits of no delay, and whether we sleep or wake, we
are carried forward, to be sent forth within a little into the vast
ocean of eternity, and to land us either in heaven or hell. Whether
248 BELIEVERS SEEKING
we will or not, we must ere long bid farewell to the world ; and
were it with man as it is with the beasts, who when they are dead
are done, we might sit at ease, suffering ourselves to be carried
away with the stream at all adventures. But then man begins to
live, when he is dead and gone ; and, therefore, having here no con-
tinuing city, Avhat remains but that we direct our course to one that
is to come, and which is the great thing our text aims at. In which
consider :
1. A supposition. The apostle plainly supposeth our absolute
need of a continuing city, that is, a place of true happiness and
rest ; for so it must be understood, for, otherwise, hell is of the same
continuance with heaven. Man is capable of happiness, the desire
of it is interwoven with his nature. No man is insensible that he
labours under some great defects, and every man sees the need he
hath of something to give him perfect rest and satisfaction ; and
therefore the soul, like an hungry infant, sucks wherever it comes,
and finding no rest in one thing, goes to another ; and never can
attain true rest, till it be perfectly cai'ried to God himself, to
take up its everlasting rest in him.
"We have next a position consisting of two parts : 1. That the
continuing city is not to be found in this world ; our rest is not here.
Here we do but sojourn for a time, and no sooner we come into it,
but as soon we begin our journey to go out of it again ; and, like the
rising sun, haste forward to the going down. We begin then to die,
when we begin to live; and death follows our life, as the shadow
does the body, till it at length overturns us. Then the tale is told,
and the fable of life in the world is ended. 2. That the continuing
city is to come. There is a i)lace of perfect happiness and rest for
the children of men, though not here. The present world affords
many fine cities, but the world to come has only that " continuing
city." Heaven is that continuing city, Heb. xii. 28, in which
there are many mansions for the heirs of glory, when come home
from their travels.
We have also in the text, the practice of the godly, most import-
ant to both parts of the position. They admit the conviction of this
world's emptiness, and live under the sense of it. They look upon
the world as it is in itself, as indeed affording no continuing city
to them. They say, " we have here no continuing city," we see
none, we seek none, we expect none in it ; but they seek that which
is to come. The Greek word is emphatical, and signifies to seek
with all our might ; to seek with great care and solicitude. They
do not sit down, and faintly wish for it, but set themselves earnestly
by all means to obtain it. Their former question, " Who will shew
A CONTINUING CITY. 249
US any good ?" is turned to that, " What shall I do to be saved ?"
While others are taken up about present things, they are labouring
to procure to themselves a blessed immortality.
Lastly, The connection. These words are given as a reason or
motive to stir up to the duty proposed, ver. 13, namely, that we
ought to be denied to the world, take up Christ's cross, and
patiently bear all reproaches for him. For why? says the apostle,
" we have no continuing city here ;" and ere long we shall be out of
the reach of enemies ; and even at this time wa are seeking other
things than the world can afford.
Doctrine. We have no continuing city in this world ; but it is
the duty of all, and the practice of the godly, earnestly to seek after
the continuing city above. We shall,
I. Shew that we have no continuing city here.
II. In what respects heaven is a continuing city.
III. I shall open at large the seeking of this continuing city.
lY. The reasonableness of the point. We are then,
I. To shew that we have no continuing city here. This is evi-
dent,
1. Because the dissolution of this world is approaching, Psal. cii.
6 ; 2 Pet. iii. 7 — 12. It had a beginning, and it shall have an end.
The day will come, when the earth, and all things therein, shall be
burnt up. It was a dreadful day when Sodom was burned, but it
will be much more dreadful when all the cities of the world shall be
consumed. Sodom destined to the flames, was no city for Lot to
continue in ; and seeing this world must also be burnt up, may we
not conclude we have no continuing city in it.
2. Because we must all remove from it by death. Death is
settled by a fixed decree. " It is appointed unto all men once to
die." One generation passeth away to give place to another.
Every birth and every death is an argument to persuade us that we
have no continuing city here. Every child that is born, comes into
the world with a warning away in its hand. Every dying person
lets us see the way which we are to follow. There is room enough
on the earth, notwithstanding all the vast numbers that have been
before us. We must all answer the summons of death. It will not
pity the poor, be bribed by the rich, nor boasted away by men of
might.
6. Because of the uncertainty of all things here below, though
we should last, and the world also. All worldly things stand on
two lame legs, uncertainty and insufliciency, and therefore are not
to be depended upon. There is nothing here that can satisfy the
250 BELIEVERS SEEKING
soul. He spoke like a fool, who said, " Soul, thou hast much goods
laid up for many years, take thine ease, eat, drink, and be merry."
Though these things were sufficient, yet are they uncertain. They
perish with the using; like the apples of Sodom, fair and fresh
without; within full of sulphur, and, being handled, fall to ashes,
4. Because the Lord never designed it for a continuing city.
The Lord made it as a stage to serve for a time, to be taken down
when men had acted their parts upon it. It was the place for the
trial of the children of men. Heaven was the place prepared for
the godly before the foundation of the world ; and hell was pre-
pared of old, for others. This earth was only a narrow neck of
land, to be swallowed up of eternity. We proceed,
11. To shew in what respects heaven is a continuing city.
1. The city itself is continuing, " It is a building of God ; an
house not made with hands, eternal in the heavens. It is a king-
dom which cannot be moved." Though the footstool may be set
aside, the throne must continue. That city prepared before the
foundations of the world were laid, must endure when the founda-
tions of the world are overturned. It is a sure purchase that is
made in the city above ; for when the cities below shall be laid in
ashes, this shall stand and flourish.
2. The Lord of the city is a continuing Lord, even Jesus Christ,
He died once, but shall die no more. He has fought the battle for
his people, and has reached the crown, and is set down on the
throne. He sends his people such news as Joseph sent to his
father : " God hath made me lord of all Egypt, come down unto me,
tarry not." Jesus continues for evermore.
In respect of his natures, Rev, i. 17, 18. The human nature
which he took on, he never did, and never will put off. Death
made a separation betwixt his soul and body, but not betwixt his
natures. The saints shall for ever see the human nature united to
the divine nature ; the man Christ at the right hand of God.
In respect of his offices. He will be the prophet of that city
for ever. He that gave them the light of grace, shall give them
the light of glory. He is an everlasting priest, even a priest for
ever. It is true, he will ofi"er no more sacrifice, "for by one off'er-
ing he hath perfected for ever them that are sanctified." But he
will eternally exhibit that sacrifice, and intercede for his people,
Heb, vii. 26 ; this is the everlasting security of the saints. He
will be king there for ever, for of his kingdom there shall be no
end,
3. The citizens of that city are continuing. " Life and immor-
tality are brought to light by the gospel." There is no death there.
A CONTINUING CITY. 2ol
Tlio garments of glory shall never be put off Death entered para-
dise, but cannot enter this city, where the Lord of life reigns in
his glory, 1 Cor. xv. 53, 54.
4. The abode of the citizens in this city is continuing. Adam
was cast out of the earthly paradise, the Jews out of Canaan. But
every saint " shall be made a pillar in this temple of God, and he
shall go no more out." Heaven is the rest that remains for the
people of God. They may have many a weary step in the wilder-
ness, but when once come home they shall go no more abroad.
5. The privileges of it are continuing ; they shall never be re-
trenched. Who can count the privileges which the citizens enjoy
there ! The people of God in this world are high privileged with
the favour of God, and peace with him, pardon of sin, adoption,
sanctificatiou. They shall have all these in their utmost perfection,
to be continued for ever. Their peculiar privileges in heaven are
such as these : none of the miserable effects of sin are there. " God
shall wipe away all tears from their eyes ; and there shall be no
more death, neither sorrow nor crying, neither shall there be any
more pain ; for the former things are passed away." No bodily pain,
no soul distemper, no desertion there. The Zion above will not
complain that the Lord has forgotten her, or that God covers him-
self with a cloud, for there shall be no night there.
There shall be no sinning there, for there the spirits of just men
are made perfect. The body of sin and death dies with the death
of the body. The most holy person on earth sinneth, but the least
star in heaven shall be without spot. Lamps of hell shall then
wonder to see themselves shining lamps of glory. There shall not
be even the possibility of sinning there. Adam when created had
no sin, but the saints in the city above shall not be capable of sin-
ning. They shall be for ever confirmed in a sinless and happy
state. We have told what is not in it, but to tell you what is in it
is more difficult. We may, by attempting it, darken counsel by
words without knowledge. Take only these two words : "Beloved,
now are we the sons of God : and it doth not yet appear what we
shall be ; but we know that when he shall appear, we shall be like
hira; for we shall see him as he is. And so shall we ever be with
the Lord." These are words which the inhabitants of heaven only
are fit to explain.
6. The work of that city is continuing work. They rest not
night nor day, singing praises to him that sits upon the throne.
The harps of the people of God are not always in their hands now ;
sometimes they are hanged upon the willows. Their work there
will be eternal recreation and perfect pleasure. This teaches us
Vol. IV. K
262 BBLIEVEKS SEEKING
that we must be made meet for beaven, and serve our apprentice-
ship here in the ways of holiness, before we can be admitted into
that continuing city.
Lastly, The rest, quiet, and safety of that city are continuing,
*' It is a kingdom that cannot be moved." There are four things
that put a city in hazard, but none of them are here. Enemies
laying siege to it without. This puts the church in hazard here,
and therefore there are watchmen set on the walls ; but no enemy
can approach to the city above. The devil and his army cannot
come near it. "Want of provision within, occasions hazard; but
there shall be no lack there, for rivers of pleasures that never run
dry, abound there. Rev. vii. 16, 17. The inhabitants of a city dis-
agreeing among themselves is very hazardous. This was as hurtful
to the earthly Jerusalem as the Roman army. But there can be no
mutiny in this city. Then shall that be perfectly accomplished,
*' They shall not hurt nor destroy in all my holy mountain, saith
the Lord." The sad divisions amongst the Lord's people strike at
the root of Christianity, by muttering as much as that Christ is not
come, Isa. xi. 6 — 8. Therefore our Lord prays, that his people " all
may be one, as thou Father art in me, and I in thee, that they also
may be one in us ; that the world may believe that thou hast sent
me." Finally, mismanagement of the governor may bring danger.
Wisdom will save a city, and folly ruin it. Here is infinite wisdom
at the helm, and how can they miscarry. We proceed,
III. To open up at large, the seeking of this continuing city.
Here we shall shew what it supposeth ; wherein it consists. What
do they seek that are rightly seeking ? and Finally, the properties of
this seeking.
1. What this seeking supposeth. 1. It supposeth the want of a
continuing city. None will seek what they do not want. When
man sinned he lost Grod, and so a right to heaven ; this all men, by
nature, are under. And he that is thus seeking is sensible of his
loss, and is under conviction that the world can afford none such ;
unless it were so, he would never seek it. Every serious seeker of
heaven looks on the world as a wilderness, and himself as a pilgrim
and stranger on the earth, Heb. xi. 13, 14. But alas! few are
under this impression concerning the world.
2. The faith of a continuing city ; that there is a place of happi-
ness and rest. They believe " that there remaineth a rest for the
people of God." They see that there is a land afar off, and that it
is attainable by mortals. The faith of this is more rare than most
men imagine. Were there a place in the world where men might
live in all manner of prosperity, free from all evil, and all welcome
A CONTINUING CITY. 253
to it that would go ; would not meu flock thither, if they really-
believed it ?
3. A sense of the need of it. Wise men will not seek that of
which they have no need. The seeker of heaven sees the need he
hath of it. He is one of a more noble spirit than to be satisfied
with the husks which the earth affords. The earth may serve the
body during this mortal life ; but he knows he hath a soul that must
live eternally, and a body that must be raised up again ; and that
this world can do him no service in these things.
4. The soul turning its back upon the world. The person who
seeks heaven, with Paul, " foroets the things that are behind."
" He is coming out of the wilderness, like pillars of smoke ;" and
answers that call, " come with me, from Lebanon, my spouse."
"We cannot seek both, more than serve two contrary masters. Our
arras are too short to grasp both heaven and earth at once. If ye
seek heaven, let earth go.
2. Wherein doth this seeking consist ? It consists in these two
things :
1. In earnest desires after it. " But now they desire a better
country, that is, an heaveuly." The soul desires to be there in due
time. Their heart is there, for their treasure is there. Their souls
are reconciled to heaven by the power of grace. They have seen
the beauty of the holy land, and heavenly city ; though not with
their bodily eyes, yet with the eyes of faith. They have been cap-
tivated with the map of it in the word of God. They desire it,
because Christ is there ; and there glory dwells, and holiness reigns
for ever. " Our conversation is in heaven ; from whence also we
look for the Saviour, the Lord Jesus Christ." Most men have no
such desires. They would quit their part in paradise, if God would
let them stay on this side of Jordan.
2. In suitable endeavours for it. The want of this holds many
out of heaven. " The desire of the slothful killeth him ; for his
hands refuse to labour," If wishes would carry men to heaven,
who would go to hell ? But there are difficulties in the way to it
which they cannot digest, and therefore they intermeddle not with
it. But they who seek it aright, turn the face of their souls that
way, and labour for it. " Let us labour, therefore," says Paul, " to
enter into that rest, lest any man fall, after the same example of
unbelief." Strivers only, are right seekers. " Strive," says our
Lord, " to enter in at the strait gate ; for many, I say unto you, will
seek to enter in, and shall not be able." " The kingdom of heaven
Buffereth violence, and the violent take it by force."
3. What do they seek, that are rightly seeking?
254 BEIilEVERS SEEKING
1. They seek the Lord of the city. The commaud is, " seek the
Lord while he is to he found, call upon him while he is near."
Jesus the Lord of it is himself "the way, and the door;" none can
enter but by him, John xiv. 6. Jesus is to the true seeker the
greatest beauty of the upper house, Psal. Ixxiii. 25. The name of
the city is, " the Lord is there ;" and this draws the soul of the
believer hither. And if Christ were not there, heaven would not be
heaven to the believer. " Being risen with Christ, they seek the
things which are above, where he sitteth at the right hand of God.*'
2. A right and title to it. By Adam's sin, we forfeited our right
to it, so we have our title to seek. "We are commandeed to " seek
first the kingdom of God and his righteousness." The soul sees
itself miserable, whatever it have, if it have no right to that city.
Hence Christ is precious. A match with the heir of all things is
very desirable, seeing by him we are made citizens there. " For
through him, we have access by one Spirit unto the Father ; and
are made fellow-citizens with the saints, and of the household of
God."
3. A conformity to it ; even the kingdom of God to be within us.
As every man labours to conform himself to the manners of the
court where he desires to be, so the Christian " has his conversation
in heaven," and desires to be more and more changed into the image
of the Saviour. Heaven must come down into us, before we can get
up to it. If our Father be in heaven, we will strive to be like
him. Can we look on these to be seeking heaven, who mind nothing
but the world and their lusts; in whose thoughts, words, and actions,
there is nothing of heaven.
4. Evidences for the city. The soul will not only seek a right to
it ; but to know his right. Hence they will be crying, " shew me a
token for good." When their interest is darkened, their hearts are
filled with sadness ; and when they behold it, their souls rejoice,
when they can say, " For we know, that if our earthly house of this
tabernacle were dissolved, we have a building of God, an house not
made with hands, eternal iu the heavens." A man that is seeking
to buy houses or lands, will labour to get good evidences of his right
to them.
Lastly, The possession of it in due time. " Let us labour, there-
fore, to euter into that rest." One time or another, you will be at
Paul's wish, " a desire to depart and to be with Christ, which is far
better." Christ gives it as an encouragement to his people, " I go,"
says be, " to prepare a place for you ;" and therefore they seek and
wait till their minority be past, that they may enter heirs to that
glory. " Desiring to be clothed upon with our house which is from
heaven."
A CONTINUING CITY. 255
I shall close with a word of nse of what has been said. Bestir
yourselves, then, to seek after the continuing city. Are there not
many among us, who have neither right to, nor evidence for heaven ;
who live here as if this were their rest, as if they were never to
remove ; who, if death were to seize them this day, know not where
they would lodge through the long night of eternity.
Consider the motive in the text : " we have no continuing city
here." We must continue for ever, but not here. AYere we to die
like the beasts, we might live as they do ; but we have never-dying
souls. consider well, that you must remove, that you may seek
in time a continuing city. Death is posting on. Our life is but a
vapour, a shadow, a nothing. The grave we must visit, there is no
continuance here.
4. The properties of this seeking. How must we seek, if we
Avould succeed ? This is a necessary question, for our Lord tells us,
" many will seek to enter in, and shall not be able ;" and Paul tells
us, " that a man is not crowned unless he strive lawfully." There
may be much seeking to little purpose.
1. They that rightly seek the continuing city, seek it laboiiously.
" They labour to enter into that rest." They must not only open
their mouths as beggars, but ply their hands as workmen seeking
their daily bread, who earn it with the sweat of their brow. " We
must seek it as silver, and search for it as for hid treasures." Many
would be fed like the fowls, who neither sow nor gather into barns ;
and be clothed like the lilies, who neither toil nor spin. They would
receive heaven if it would fall down into their mouths, but cannot
think of working for it. They have something else to do. It is
true, our labour and pains will not bring us there ; but there is no
getting there without it, Prov. xxi. 25. For consider, the several
notions of the way to heaven, all importing true labour. We must
work ; yea, " work out our own salvation," or otherwise we lose
what we have done. It is as the work of the husbandman, which is
not easy. " Sow to yourselves in righteousness, reap in mercy, break
up your fallow ground, for it is time to seek the Lord, till he corao
and rain righteousness upon you." It is the running of a race that
requires patience and much eagerness, " for we must press toward
the mark, and so run that we may obtain." We must wrestle and
fight for it, for heaven hath a strait gate, and cannot be entered
with ease. We must strive to enter, yea press into it, and take it
by violence. We must put forth our utmost strength, as those who
are agonising, Luke xiii. 24, and at last overcome. Rev. iii. 12.
These are the metaphors by which the Christian's exercises are de-
scribed, and they certainly denote real labour.
256 BELIEVERS SEEKIIftt
Consider also the types of the way to heaven. Many a weary step,
and many a bloody battle had the Israelites, ere they could settle
themselves in Canaan. Jerusalem stood on a hill, and was sur-
rounded with hills ; many a weary step had some of them to take
ere they won it, 2 Sam. v. 6 ; and when they came there, they had
the hill of God to ascend, even Mount Moriah, where the temple
stood, hence that Psal. xxiv. 3 — 6.
Besides, slothfulness is the pathway to hell, Prov. xiii. 14, and
XX. 4. The sluggard is an unprofitable servant to himself and his
master. For an idler to get heaven, is a sort of contradiction.
Heaven is a reward, and therefore supposeth working. Heaven is
rest, a keeping of a sabbath, and therefore supposeth previous toil.
2. Voluntarily. '* The Lord meeteth him that rejoiceth and
worketh righteousness." When men do nothing in religion but by
compulsion, they cannot succeed. God's people are a willing people,
and he cares not for compelled prayers, or forced endeavours, when
the hands go without the heart. Men naturally are enemies to hea-
ven ; and till heaven be in their heart instead of the world, they
will never seek it to purpose.
3. Diligently. " The soul of the diligent shall be made fat."
We will lose it, if we seek it not diligently. " By much slothful-
ness the building decayeth." Men are busy for the world ; the
devil is busy to keep us out of heaven, and shall not we seek it dili-
gently. But most men are of Pharaoh's principle, that religion is
only a work for them that have nothing else to do, hence no dili-
gence among them.
4. Vigorously. We are commanded to ask, to seek, to knock.
It is not easily got. Faint attacks will not break open the gates of
this city. It is requisite we summon together all the powers of or^r
souls, " and whatsoever our hand findeth to do, do it with all our
might." The iron is blunt, therefore we must exert the more force.
Fervency in seeking, is necessary to make it effectual. It is the
effectual fervent prayer of a righteous man that availeth much.
5. Resolutely, as Jacob for the blessing. We seek what we can-
not want, and therefore must steel our foreheads, and run through
difficulties. " Skin for skin, all that a man hath, will he give for
his life." The people that hearing of the Anakims, their hearts
failed, were obliged to turn back into the wilderness. They that
mind for this city, " must have their feet shod with the preparation
of the gospel of peace," that they may go forward through the rug-
ged way.
6. Constantly. " We must be stedfast and immoveable, always
abonndiug in the work of the Lord." We must not seek only by
A CONTINUING CITY. 257
fits and starts ; that makes our seeking uneasy. Hot and cold fits
are signs of a distempered body. This work is for term of life ;
"no man putting his hand to the plough, and looking back, is fit for
the kingdom of God." " The just shall live by faith : but if any
man draw back, my soul shall have no pleasure in him." Desert-
ers are shamefully punished, while prisoners of war are treated with
respect.
7. Seek it quickly, without delay, for we know not how soon our
sun may go down. " "We must work the works of him that sent us,
while it is day ; the night cometh, when no man can work." Your
glass is running. If your time be done, before your interest in hea-
von be secured, it will be a heavy case. Hell is replenished with
those that resolved to be better afterwards.
Lastly, Seek evangelically, that is, in a gospel way. This com-
prehends %QQking, first, from a principle of new life, called the life
of Jesus, 2 Cor. iv. 10. Secondly, from a sweet motive of love to
God, even the love of Christ constraining us ; and thirdly, from a
noble end, the glory of God, the honour of the Redeemer, and glory
of his grace, and our own salvation. Finally, doing all in borrowed
strength ; travelling " through the wilderness leaning on our be-
loved, denying ourselves, rejoicing in Christ Jesus, and having no
confidence in the flesh." We shall now,
IV. Shew the reasonableness of the point. And,
1. "Why it is the duty of all thus to seek after the continuing
city.
1. Because none of us have a continuing city here. Our old ta-
bernacle is ready to fall down about our ears, what then should we be
doing, but seeking that building of God. Hence we must remove,
is it not then highly reasonable we should seek where we may take
up our eternal lodging.
2. It is the command of God, whose commands we are not to dis-
pute, but to obey, "for a son honoureth his father, and a servant
his master." Now what is his command ? It is, " Strive to enter
in at the strait gate." What a cord of love is such a command,
where duty and interest are so linked together.
3. Because perfect happiness is only to be found there. That
is the place where the soul-satisfying treasure only is to be found,
" Lay up for yourselves, then, treasures in heaven, where neither
moth nor rust doth corrupt, and where thieves do not break through
nor steal." You will never be able, by any means, to extract
happiness from earthly enjoyments. Solomon had run round the
world and viewed all, and what is his report, even " vanity of vani-
ties, all is vanity." The very nature of the soul is such, thai
258 BELIEVERS SEEKING
nothing under the sun can satisfy it ; yea, the very erect form of the
body teacheth us to seek heaven.
4. It is a dreadful contempt of heaven, not to seek it. It was
the sin of the Israelites, " that they despised the pleasant land."
It is God's mansion house, the land where glory dwells. Not then
to be at pains to attain it, is a sin near akin to the sin of the
devils, " who kept not their first estate, but left their own habita-
tion." Yea, it is a contempt of the blood of Christ, the price by
which heaven was purchased. sirs, prefer not, in your practice,
the world to the glory of heaven. Observe Heb. xii. 14 — 16. Will
men say that they prize heaven, when they will not be at pains to
secure their title to it ?
Lastly, There is no getting there, without seeking it thus. There
is no reaching the treasure of glory without digging for it. " For
if ye live after the flesh, ye shall die; but if ye through the Spirit
do mortify the deeds of the body, ye shall live." If men must have
yet a little sleep and a little slumber, outer darkness will be their
waking-place, Luke xiii. 24.
2. Let us shew why it is the practice of the godly. They seek
this city,
1. Because they have been convinced that they have no continu-
ing city here. By the Spirit of the Lord, the gracious soul " has
seen an end of all perfection ;" has got a sight of the vanity and
emptiness of created things, and this has turned the soul back again
from the broken cisterns, to the fountain of living water. They
have seen that excellency in Christ, which has darkened the glory
of created things.
2. Because their treasure is in heaven, Matth. vi. 21. If a man's
treasure be in his coffers or in his barns, his heart will be there
also ; if in heaven, his heart will be there. Christ is the believer's
treasure, and he is there ; an eternal weight of glory is his treasure,
and it is also in heaven.
3. Because heaven is the only rest for the godly. The world is
the place of their toil and pilgrimage. They have trouble from
without and from within, while here ; but their rest is remaining
for them above, Heb. iv. 9. They say to one another, as Naomi
did to her daughters-in-law, " the Lord grant you, that you may
find rest, each of you in the house of her husband." Rest is sought
by every one, and seeing the godly look not for it here, they must
needs be looking for it there.
4. Because this seeking is the native product of a new nature.
The old nature carries the man downward, the new nature up-
wards, toward heaven. Grace is an active principle come from
A CONTINUING CITY. 259
above into the heart, and carrying the soul up to its own source.
Every thing desires its own preservation and perfection, now glory
is the best preservative and perfection of grace. It is a fountain
that will not be stopped, but will cast up its waters. " It is in
them a well of living water, springing up to everlasting life."
Applicatiok. Is it so, that here we have no continuing city ?
Then we may be
1. Informed and convinced of several particulars.
1. Then we must all die, and be as water spilt on the ground.
Here our tent is set down, but not to continue here. The pins of
the tent must be loosed, and man must go to his long home. Ere
long you shall be arrested within the four posts of a bed, not to
come forth, till you be carried to the grave. Death will settle down
on your eyelids. The fairest face shall be pale, and the breath shall
go, and the body crumble to ashes, for here we have no continuing
city.
2. Life in this world is but a short preface to eternity, an incon-
siderable point between two vast terms. The world lasted some
thousands of years before we were born in it ; and how long after
we are gone, who knows ; but then there is an eternity to succeed.
O ! that we could so tell our handbreadth of days as to apply our
hearts to \risdom.
3. It is well with them who are gone to heaven. " Blessed are
the dead who die in the Lord, from henceforth ; yea, saith the Spirit,
that they may rest from their labours." Rest is desirable, they had
it not here ; they have got it now. Their weary days and nights
are now at an end. Sickness and trouble shall be to them no more.
Weep not for them, but for yourselves that are yet on the trouble-
some sea ; we are abroad, they are at home.
4. Behold here the vanity of all things below, and the folly of
valuing ourselves on account of them. When death comes, we must
bid them an eternal farewell, and leave what we have to others ;
and they to others again, till the fire at the last day consume all.
Some have a beautiful tent, others a black and uncomely one ; but
against night, all are taken down.
6. Their case is to be pitied and not envied, who have their portion
in this life. What good did the rich man's treasure do him in hell ?
Though a man act the part of a king on a stage, if he have nothing
when the curtain is drawn and the play ended, he is in a pitiful case.
Alas ! the world does with many, as with the young man, it brings
an eternal eclipse on their souls.
Lastly, See the folly of men who are neglecting to secure their
title to heaven. sirs ! we are quickly carried down the stream.
260 BELIEVERS SEEKING
ere long we will be in eternity. "Why then are you not making it
your business to seek a continuing city, seeiug here we have none ?
Use 2. Of trial. Hereby you may try yourselves, whether you
be truly religious or not. How does the pulse of your affections beat ?
"What is it that you are seeking, is it heaven or the world ? I told
you in what this seeking consists, and upon this I would propose
two questions :
1. What desires have you after heaven ? Are your souls yet recon-
ciled to it ? Could you get an abode here for ever, would you desire
to remove ? I fear there are many would even be content to settle
down on this side of Jordan. They desire heaven, but not for con-
tempt of the world, but fear of hell. But a gracious soul cannot be
content with this their sinful condition in the world, to want unin-
terrupted communion with God, which is only to be enjoyed above.
2. What endeavours are you using to get it ? Simple wishes for
heaven will never come speed. Many wish for heaven but work for
hell. If this be not your main work to seek the continuing city,
you will never get there. But alas ! what little pains do most men
take to get heaven ? If coming to the church, giving the compli-
ment of a morning and evening prayer to God — coldrife and dead
suits — will bring them to heaven, they will be sure of it ; but they
will never see it, if they cannot reach it without cutting off right
hands, mortifying their lusts, and taking it by violence.
Use 3. Of exhortation. From this I may press several duties
upon you. And,
1. Be content with such things as you have. Nature is content
with little, grace with less ; but corruption enlarges the soul as hell,
that it never says it hath enough. Though a stranger get but bad
accommodation on a journey, it pleases him to think that he is going
homewards, he is not to stay with it. You are on your way te eter-
nity. It is of little consequence whether a traveller have a cane
in his hand, or a rough stick ; either of them may serve, and both
are laid aside at the journey's end.
2. Do not sit down upon the world's smiles. If the world court
you, do not give it your heart, but tell it you are not to stay. !
it is hard to keep the heart from falling in love with a smiling
world ; hard to carry a full cup even ; to take a large draught of
carnal comforts, and not to fall asleep. Ere long, the richest shall
be on a level with the poorest; and when the fool, who sets his
heart on his wealth, comes to die, he cannot answer the question,
Whose shall these things be, which he hath provided?
3. Bear afflictions patiently. You are posting out of the place
of afflictions. If you be not in Christ, ere long the cross will bo
A CONTINUINO CITY. 261
turned into an unmixed curse. If you be in Christ, ere long all
tears shall be wiped away from your eyes.
4. What you do, do quickly. Beware of delays, they are very
dangerous. Our great work is to do good, and to get good. Ply
your work with all speed and diligence. Parents do good to your
children ; ere long they may be taken from you, or you from them.
Lastly, Seek the continuing city that is to come, ! set your-
selves to this work in good earnest; apply to it with all diligence.
Young and old, rich and poor, you must all go out of this world.
! strive to secure your lodging in heaven.
Motive 1. Consider you are all seeking something. Man is a rest-
less creature, always crying give, give. The river runs as fast
when it is overflowing its banks, as when it is going in its proper
channel. The watch moves as fast when it is going wrong, as when
it is going right. The spider is at pains as well as the bee. Alas !
many men are like the spider ; it consumes its bowels to make its
web. They exert themselves wholly for their bodies, and neglect
their souls. what folly is this !
2. The devil is seeking to keep you out of heaven. He is con-
stantly seeking whom he may devour. He wants not skill to con-
trive means for your ruin. He hath had experience for several
thousand years in that trade. He wants not malice nor cunning.
And will not you be at pains for your own salvation?
3. You have loud calls to this work. You have the call of the
word. Wherefore hath the Lord instituted ordinances among you,
but for this end ? A master doth not light a candle for his servants
to play themselves at it. You are not shut up in the dark, muffled
up in clouds of ignorance. The night is over, the day shines. Go
forth then to your work and to your labour, until the evening. The
voice of providence calls loudly to you. God seems to be on his
way against these lands, for their contempt of the gospel. And, I
dare say, men under the gospel cannot but sometimes have their
convictions.
4. Our abode here will be very short. Ere long, all of us shall
be in an unalterable state. Some are at the borders of the grave ;
all are going forward. Our life is a vapour, and our days a sha-
dow that passeth away. Let us then work the works of him that
sent us, while it is day : the night cometh, when no man can work.
Amen.
262 BEHEVEUS COMMUNING
Simprin, March 23, 170?.
BELIEVERS COMMUNING WITH THEIR OWN HEARTS.
SERMON XXYIII.
Psalm iv. 4,
Commune with your own heart tipon your bed, and he still.
In these words, we have David's friendly advice to his enemies, for
the good of their souls. In this particular advice, there is, 1. The
duty itself, " Commune with your own heart." By the heart is
meant the conscience. In this sense it is used by the apostle
John : " If our heart condemn ns," saith he, " God is greater than
our heart, and knoweth all things. Beloved, if our heart condemn
us not, then have we confidence towards God." It is also said, that
David's heart smote him, after that he had numbered the people.
There is next a special season of the duty, upon your beds, in the
night season. There is also the connection of it with the other
duties here recommended. It looks backward and forward, and is
here prescribed as an excellent mean to keep us from sin, and to be
still from wicked practices.
Doctrine. As it is a necessary duty to commune with our own
consciences, so it is an excellent mean to a holy life. In prosecut-
ing this subject, I shall,
I. Shew in what the duty consists.
II. The manner in which it should be performed.
III. The special seasons for engaging in it.
lY. Give the reasons for the duty ; and,
V. Shew that it is an excellent mean to a holy life. "We are then,
I. To shew what it is to commune with our conscience. This
duty consists in two things :
1. We must speak to our consciences. This is easily performed,
for they can hear without a voice. Our tongues need not weary in
this exercise ; for in the deepest silence we speak best, and com-
mune with our hearts to the greatest purpose. Thus David spoke to
his heart, " my soul," said he, " thou hast said unto the Lord,
thou art my Lord."
2. We must hear our heart and conscience speak to ns. *' When
thou saidst, seek ye my face, my heart," says David, " said unto
thee, (namely, to, or within me), thy face, Lord, will I seek." Con-
WITH THEIR OWN HEARTS. 263
science can speak to us, so as to make its voice be heard throuo-h
all parts of the soul. It roused David himself out of his sleep,
and put Judas to his wits end. It is God's voice, and therefore
must be majestic.
II. To shew the manner in which this duty should be performed.
1. We should commune with our hearts willingly. It is a work
of righteousness; "and the Lord meeteth him that rejoiceth, and
worketh righteousness." "We should be willing to enter on the
conference, and even seek this communing. " Isaac went out to
meditate at the even-tide." It is sad when conscience speaks only
unbidden. We should also continue the communing, and not, like
Felix, break it off violently, saying, " when I have a convenient
season I will call for thee."
2. Friendly. That which most injures this communing, is people's
looking on conscience as their enemy, and therefore they cannot
endure it. But conscience may say to you, " Am I therefore be-
come your enemy, because I tell you the truth ?" It argues a person
to be of little judgment to look on the surgeon as his enemy, though
he come with his lance or knife in his hand to open his sores. If
conscience speak roughly, it is but to make way for a sound peace.
" When I heard," says Habakkuk, " my belly trembled ; my lips
quivered at the voice, rottenness entered into my bones, and I
trembled in myself, that I might rest in the day of trouble."
3. We should do it freely. We must have no reserve, no sweet
morsel under the tongue. It is grieving to think how averse people
are to come upon some points with their conscience, and at what
pains they will be to divert or change that discourse. Some sins
they love, some they hate ; accordingly they are content to commune,
so as the conscience will but hold of these points the right eye, the
right hand,
4. Honestly and uprightly, not refusing conviction, but admitting
what conscience offers according to the word of God. Conscience,
indeed, is but a subordinate judge, and therefore the appeal is to be
made to the Scriptures. " To the law and to the testimony ; if they
speak not according to this word, it is because there is no light in
them." But alas ! many refuse the very light which conscience
offers from the Scriptures, and are at much pains to cheat conscience
into a belief of their mistaken apprehension, as the foolish virgins
deceived themselves.
5. Frequently. There is no acquaintance more difficult to be
obtained, and more easily lost, than that with ourselves. The soul
of man is an unfathomable deep. "The heart is deceitful above all
things, and desperately wicked, who can know it ?" There is still
264 BELIEVERS COMMUKING
occasion for new discoveries, therefore this exercise should be habit-
ual to us. It is one to a thousand, if we find our hearts as we left
them. We are now,
III. To attend to the special seasons for communing with our
hearts. It is a duty at all times, but for the more solemn perfor-
mance of it, the Scripture points out the following seasons : —
1. The morning. " Give ear to my words, Lord, consider my
meditation. My voice shalt thou hear in the morning." The first
fruits belong to Grod. The devil and the world will strive to rob
him of them, as a pledge for the whole day ; and alas ! they often
succeed. David was careful to give his first thoughts to God.
" When I awake," says he, " I am still with thee." The pious
women who followed our Lord, " came very early in the morning
to his sepulchre." The want of this early devotion is the source of
great disorders. Possession is much. It is easier to hold out, than
to put out.
2. The evening. " Isaac went out to meditate at the even-tide."
This is to close the day with God. There is great reason to begin
and end with God. In the morning, we are to go out amidst many
snares ; in the evening, we have a whole day's course to examine
and judge.
3. The night season, upon our beds ; so says the text. And says
David for himself, " when I remember thee on my bed, and meditate
on thee in the night watches." Men should not go to sleep with their
hearts bound to the world, as the horse to the manger. The night is
especially proper for this duty, for then a man is at the end of the
day's progress, and it is most meet he should then look back upon it,
and observe how matters have gone that day. Again, a man is now
out of the noise of the world, his converse with others is at an end,
and he may, therefore, the better take a word with himself, and
recollect himself freely. Besides, the bed and sleep bear a resemb-
lance to death and the grave, and so calls upon a man to remember
his latter end. The night has a kind of awful majesty with it ; and
seeing we know not of an awakening, we should compose ourselves
to sleep, as we would do to death.
4. A time of aifliction. Says Asaph, " I call to remembrance
my song in the night ; I commune with mine own heart, and my
spirit made diligent search." God sends afflictions to bring sinners
back again to himself, Hosea ii. 6, 7. But when we run away from
God, we run away from ourselves ; and the first turning is, to turn
to ourselves, to come to serious consideration, Luke xv. 17; then is
it time to pose our conscience with that question, What have I
done ?
WITH THEIR OWN HEARTS. 265
5. Before we go to religious duties. That this was David's
practice, we may learn from his calling his prayer his meditation,
Psalm V. 1. This duty of self-communing before prayer and other
duties, is as the plough before the sower, to prepare the heart. That
soul that takes a view of its sins, before it pray for the pardon of
them, is likely to make profit, Exod. xxxii. 26, compare xxx. 31.
Lastly, After we are come from duties. It is as the harrow after
the sower, to cover the seed. The beasts that did not chew the cud
were unclean ; and the persons who do not meditate on what they
hear, and on what they do, are not likely to reap much benefit, or
to reform their lives. How natural is it to a man, when he has been
about a worldly business of importance, to reflect on it. Much more
need is there here. We are,
IV. To give reasons why we should thus commuue with ourselves.
1. Because our conscience is witness to all our actions, and keeps
a record of our conversation. Our conscience also bears witness,
and our thoughts the meanwhile accusing, or else excusing one
another. "Would we flee from our consciences, we must flee from
ourselves. Yet alas ! many will do that in secret, which they would
not do before a little child. Conscience is a thousand witnesses.
Good reason, then, that we commune with it.
2. It is God's deputy in the soul. If God should send one out of
heaven to lodge in your family as his deputy, would you not be
often communing with him. Conscience is so. " The spirit of man
is the candle of the Lord, searching all the inward parts of the
belly." It is our schoolmaster and household preacher, God's spy
and man's overseer ; as Moses was to Aaron instead of God.
3. Because its approbation is necessary for our actions. Its ante-
cedent approbation is necessary to make our actions lawful, " for
whatsoever is not of faith is sin ;" so that it is even sin to go
against the conscience, though in an error ; its consequent approba-
tion is necessary to our peace. " Beloved, if our heart condemn us
not, then have we confidence towards God." This is the oracle, then,
within our breasts, which we must always consult.
4. Excepting only God himself, our consciences are our best
friends or worst enemies. A good conscience will clear and support
a man under the greatest hardships, 2 Cor. i. 12; and even in the
hour of death, Isa. xxxviii. 3. Observe of king Josiah, he was slain
in war, yet died in peace with God and his conscience, 2 Kings
xxii. 20, compare xxiii. 29. An ill conscience will deprive us of the
comfort of all other enjoyments, and fill the mind with horrible dis-
may, as in the case of Belshazzar. It remains,
V. To ehew that this duty is an excellent mean to a holy life.
266 BELIEVERS COMMUNING
1. This appears, if we consider that the want of it is that which
inal<es people go on securely in their sins. "I hearkened and
heard, saith the Lord ; but they spake not aright, no man repented
him of his wickedness, saying, What have I done? Every one
turneth to his course, as the horse rusheth into the battle." Sin is
a work of darkness, and therefore goes on best in the dark ; for to
him that is in love with his sin, the morning is as the shadow of
death. Therefore Satan keeps all fast, as long as he gets conscience
and the man kept asunder.
2. As soon as people give ear to their consciences, they are
obliged to begin a new course ; " therefore, thus saith the Lord God,
consider your ways." This was exemplified in the prodigal. David
also says, " I thought upon my ways, and turned my feet unto thy
testimonies." Conscience is ever a friend to holiness, even in the
worst of men.
3. Conscience discovers our defects, errors, and wanderings out of
God's way. To know the disease is a considerable step to the cure.
When a man books his accounts, and compares his expenses with
his income, it will make him spend less.
4. Conscience will point out duty, and spur a man on to it.
When men are pricked in their hearts, they will cry, what shall we
do. A little thinking sometimes would set resolutions in practice,
and make good purposes bring forth abundantly.
Use 1. For information. We need not weary for want of com-
pany. We have a companion within us, able to hold up in profit-
able discourse.
2. It is great wickedness to refuse to commune with our con-
sciences, when they offer to speak. Sometimes it speaks undesired ;
but men often entertain it, as did Cain, Felix, and others. Some do
like these idolatrous heathens, who beat drums and raise shouts,
when their children are consuming on Moloch's altar, to drown their
cries.
3. They are careless souls indeed, whose religion never reacheth
to their beds, farther than to desire God to have a care of them,
when they wrap the clothes about them ; as if their beds were
sleeping places for their souls as well as bodies ; hence Satan has
their hearts, sleeping and waking.
4. See here why the devil is such an enemy to this duty. Why,
if this conference takes place between a man and his heart, Satan's
kingdom is in danger. But men sin and stand not in awe, for they
commune not with their heart.
Use 2. Of exhortation. Make this your daily work. Commune
with your hearts respecting what concerns your souls. The subject
WITH THEIR OWN HEARTS. 26?
is very large. You need not want matter, as commune with
your heart respecting your state. " Examine yourselves whether
you be in the faith ; prove your ownselves." Ask your souls
whether or not you are born again ? It is certain you were once
children of wrath and of the devil. The voice may be Jacob's and
the hands Esau's. Perhaps no inward change has yet taken place.
Commune respecting the frame and case of your soul, whether you
be sleeping or waking, growing or declining, grace in exercise or not.
Commune respecting your sins. It is very unsafe to be still running
on in the score, contracting debts, but never casting up your
accounts. Commune where you are like to take up your eternal
lodging, in heaven or hell. It is a serious question. Sit not down
with an uncertainty, a mere maybe upon it, but ponder what evi-
dences you have for heaven.
In the morning commune with your hearts on what hath passed
in the night; on the goodness of God in preserving and refreshing
you ; what good or sinful motions have been stirred up in your sleep ;
on the danger on which you are when you are going out to the world,
and the need you have of grace to keep you.
At night commune on what has passed through the day, looking
through your hearts, lips, and lives. Ask yoursehes whether you
be a day's journey nearer heaven, or hell ; what providences you
have met with, what temptations, and the like.
Before you engage in duty, commune with your hearts respecting
the majesty and greatness of God, before whom you are to appear ;
respecting your sins, that you may know what you have to confess;
respecting your wants, that you may know what to ask ; and re-
specting your mercies, in order to give thanks.
"When you come from duties, commune respecting your behaviour
in them ; what success you have had ; whether you have had access
to God or not, whether you have received any blessings of grace or
not. And rush not rashly on any project or business ; but commune
with your own hearts, and consult your conscience what is sin, and
what is duty in particular cases. Consider,
1. That the habitual neglect of this exercise is a chief engine of
Satan, to make men sleep the sleep of death. In hell, the incon-
siderate rich man lift up his eyes. It is next to a desperate case
which the prophet Isaiah describes : " He feedeth on ashes ; a de-
ceived heart hath turned him aside, that he cannot deliver his soul,
nor say, is there not a lie in my right hand."
2. The neglecting of this duty so much, is the reason why Christi-
ans are like Pharaoh's lean kine, so ill favoured. He that would
keep a clean face, should often look into the glass.
Vol. IV. a
268 BELIEVERS LABOURING
Lastly, Sooner or later we must reclvon with conscience, and tlio
longer in doing it, the worse. Death and judgment are posting on.
It is very dismal, indeed, to be hurried out of the world, ere we have
got a serious discourse with our hearts, respecting our state and
frame. Be not afraid at the difficulty of the work. If Satan be
such an enemy to it, that says that it is most advantageous for the
soul. Want of frequency in it makes us so averse to it, and the
love to sin which must be put away. Study tenderness in your con-
duct and it will be sweet to you, and often wash your consciences in
the blood of Christ. *' This will purge your consciences from dead
works to serve the living God." Amen.
Simprin, August 11, 1706.
BELIEVERS LABOURING FOR THEIR REWARD.
SERMON XXIX.
Hebrews iv. 11,
Let us labour therefore to enter into that rest, lest any man fall after
the same example of unbelief.
Here have we no continuing city, this is not the place of our fixed
abode; all men are in motion heavenward or hellward. These that
are going downward, may sit still ; they go with the stream, and
ere long shall reach the ocean of God's wrath ; these that are going
upward, must row against the stream, and must be at work till they
arrive at Immanuel's land. Rest here is too dear bought, at the
rate of everlasting trouble. Let us, then, labour here, that we may
enter into that rest which is to come. In these words, there is.
First, An exhortation : Second, A motive pressing it.
In the exhortation we may consider : 1. The dependence of it upon
what goes before, intimated in the particle therefore ; shewing that
it is an inference from some preceding doctrine. In the latter part
of the third chapter, he shews that unbelief kept the disobedient
Israelites out of God's rest ; both out of Canaan, and heaven typi-
fied thereby, chap. iv.
1. He lets them see, that they had an ofi'er of that eternal rest,
as well as the Israelites in the wilderness had ; because both had the
FOR THEIB REWARD. 269
gospel, only the Israelites in the wilderness did not believe it, ver. 2.
He proves there was a rest remaining for the people of God, from
ver. 3 ; and lays down the conclusion, ver. 9. This he confirms ver.
10, which some understand of believers, and these go two ways : 1.
Some take it for these that are now in heaven, who cease there from
sin. 2. Some take it for believers on earth, who are in the way to
eternal rest, and so have in part ceased from sin. Others under-
stand it of Christ, of whose exaltation he speaks, chap i. 3, and
frequently in this epistle. Christ, as the believer's head, is entered
into heaven, he has gone there as our forerunner, and has now
ceased from the work of redemption, finished on the cross, even as
God rested on the seventh day from his work of creation. This I
take to be very probable. From the whole, he doth most natively
infer the exhortation in the text.
2. The great thing which we should have in our eye, that rest,
namely, of which David speaks, Psal. xcv. 11; that rest which remains,
ver. 9. The apostle shews, that the rest of which David spoke was not
the rest of the Sabbath ; for that rest of the Sabbath, in which God
ceased from the work of creation, was long since over and gone ;
the rest which David means, was not so, ver. 3 — 7. Neither was it
the rest of Canaan, given the people by Joshua, for the same reason,
ver. 8; therefore, it is a rest yet to come, and that peculiar to the
people of God. This rest is nothing else but heaven, or the state of
glory, which the Lord gives to his people, being taken out of this
world. It is eternal life, Rev. xiv. 13. This is that rest from
which unbelievers are excluded, Heb. iii. 19.
3. What we are to aim at, in reference to that rest ; " to enter
into it;" that is, to be partakers of it. The reason of this phrase
is, that heaven and eternal life is ordinarily held out by a garden or
paradise, a house, a city, a kingdom, into which we are to enter by
certain ways, posts, and doors. By grace we come to glory.
4. The means to be used, in order to our entering, is labouring.
Labour we must, for heaven will not fall down into our mouths,
while lying on the bed of sloth. They that will not work, must not
eat bread in the kingdom of God. Drinking of the rivers of plea-
sures, which are at God's right hand, is reserved for labourers only,
not for loiterers. The Greek word is very emphatical, and sig-
nifies labouring with intenseness of mind, carefulness, and haste ;
accordingly it is diversely translated. It primarily denotes haste,
Mark vi. 25. That which people hasten, after they are intent upon
it ; so we may better understand that, Mark vi. 25, "She went in
fifltojc, straifjJttwat/ (denoting haste,) /tfra (rnovh'ic, with haste ,•" (denot-
ing the intenseness of her mind on the thing.) They also go vigour-
s2
270 BELIEVERS LABOURING
ously about it, sparing no pains, and exert to their utmost. Hence,
2 Pet. i. 10, tlie word is rendered, give diligence. They are also
very solicitous and careful that they may not lose it. Hence, 2 Pet.
i. 15, it is rendered, I will endeavour; see also 2 Cor. viii. 16. The
apostle, then, having made choice of this Greek word, we may im-
prove it in its full extent, without stretching it beyond his inten-
tion.
5. Observe the order of the labour and the rest. In the way of
God's appointment, and of the godly's choice, the labour is first,
then comes the rest. It is quite contrary with the wicked. The
Chaldeans measured their natural day otherwise than the Israelites.
They put the day first, then the night ; the Jews counted the night
first, then the day follows. So the wicked begin with a day of rest,
and end with eternal toil ; the godly begin with a night of toil, and
end, or rather continue in eternal rest. that we may follow God's
order !
6. Observe the end and design of this labour, it is rest. Men
work in their young days, and lay up, that they may rest in old
age. So does the Christian. The wicked also labour that they may
rest ; but there is a vast difference both betwixt their labour and
rest. Their labour is in sin, and their rest is there ; but sought in
vain, " for in the fulness of their sufficiency they are in straits."
But the godly have their labour in grace, their rest in glory, and
between these there is an infallible connection ; who, then, would
refuse that labour, which ends in that rest.
7. The persons exhorted to labour ; us, which includes the apostle
and all the Hebrews, whom he exhorts to-day to hear God's voice,
and whom he alarms by the example of the ruin of their prede-
cessors ; so that this exhortation belongs to all the visible church,
godly and ungodly. Some have entered the avenue leading to
glory, some have not; both are called to labour to enter.
2. The motive pressing the exhortation. It is taken from the
danger of not labouring. Consider here,
1. That of which people are in danger, and which will come upon
them, if they labour not to enter, falling ; that is, falling short of
heaven, and missing salvation. He hath a respect to the people's
falling in the wilderness, being destroyed there, so as they could
never reach Canaan, Heb. iii. 17; so shall all slothful persons fall
with respect to heaven.
2. The great cause of ruin, that is, unbelief or unpersuasibleness.
Unbelief is the great cause of the ruin of the hearers of the gospel,
and that which cuts the sinews of true diligence, so as people under
the power of it cannot labour.
FOR THEIR REWARD. 271
3. A confirmation of the certainty of their ruin ; " after the same
example of unbelief." Others read, " into the same example ;" as
if he had said, lest they be a sad example of divine vengeance to
others, as the Israelites were before them. But our own reading is
most agreeable to the scope ; as if he had said, lest they fall as the
Israelites did, and split on the same rock. There are examples of
imitation, these we want not ; and examples of caution and warn-
ing, such were the Israelites in the wilderness.
4. The universality of the danger ; any man. No man is out of
hazard for none that labour not can stand.
5. The connection of this with the exhortation ; lest any man ;
(Greek,) that none may fall ; importing that the hazard of falling
short of heaven ought to quicken our endeavours after salvation.
Doctrines. I. Heaven is a rest, into which those that now labour
for it shall be at length received.
II. It is the necessary duty of all that hear the gospel, to labour
to enter into that rest. I shall begin with this second doctrine. In
handling this, I shall,
I. Shew what it is to labour, or in what the Christian's labour
consists.
II. For what it is that we are to labour.
III. How we should labour.
IV. That we must labour, in order to our entering into rest.
V. Why we must labour in this spiritual work in order to our
entering heaven. I am then,
I. To shew what it is to labour, or in what the Christian's la-
bour consists.
I take up this, in these four things hinted in the explanation of
the words :
1. The mind must be intent on the business of salvation. There
must be a serious bending of the soul to it and application of the
mind, as he that is labouring to gain a city by storm. " The king-
dom of heaven sufFereth violence, and the violent take it by force."
Heaven is a rest for the soul, and therefore the soul must be at
work before it come there. Mere bodily labour profits nothing here,
for it is not of that kind of work that may be carried on without
application of mind. Toys and trifles may be so managed, but
weighty business cannot. Here the mind must be intent on the
end, that is, the rest. Heaven must be in the eye. So was it with
our forerunner : " For the joy set before him, he endured the cross
and despised the shame." The man that is on a journey applies his
mind to his journey's end, and often sees it before he comes at it.
272 BELIEVERS LABOUlUNtt
He that intends to take a city fixeth his mind on it, and will not be
diverted from his purpose ; so is it with him that labours for salva-
tion. The mind must also be intent on the means that lead to the
end. It is entering for which he labours. No man can be ac-
counted a labourer for a good crop, who neglects the ploughing
and sowing of his ground ; and the means leading to salvation are
such as will not be effectual without the mind be intent on them.
" Strive," says our Saviour, " to enter in at the strait gate ; for
many, I say unto you, will seek to enter in, and shall not be able."
Now this application of the mind to the business of salvation
imports, 1. An impression of the weight of that matter upon the
spirit. No wise man will labour for a trifle ; and no man will
labour for salvation, but he that hath a deep impression of its
importance; hence is it that so few labour this way. Most men
are at no tolerable pains about their salvation. Some will not want
an hour's rest for salvation, that will want a whole night's rest for
something of the world. The reason is plain ; the world appears
great, and heaven little in their eyes ; therefore men's hearts must
be pricked, that their sense of feeling may be raised, ere they will
be solicitous about their salvation. There are two things that make
salvation weigh with them. There is first a treasure of wrath on
the one hand, Rom. ii. 5, which is growing daily, by the inci'ease of
sin. The cup of wrath seems to them too full, that they should be
able to drink it ofl'. The vengeance of God appears a load too
great for their shoulders, hence they are ready to say, who can
abide with everlasting burning. A second thing is a weight of glory
on the other hand, 2 Cor. iv. 13. Here they see in what true happi-
ness consists. Will a weight of gold make a sluggard labour ; and
will not a weight of glory, seen by an eye of faith, make a Christian
labour. This application imports, 2. An habitual minding of that
business. Religion is the believer's trade, hence his conversation is
in heaven. As for others, the curse of the serpent is upon them, on
their belly do they go, licking the dust of the earth ; and when the
frame of the new creature is such, that it looks heavenward natively,
the unrenewed, like the beasts, continually look down ; " their
God is their belly, and they mind earthly things." They labour
for the meat that perisheth, and will not seek after God. Rut if
salvation be our study, it will be often in our thoughts ; and the
question that occupies our attention will not be, who will shew us
any good ? but that, what shall we do to be saved ? In this applica-
tion of the mind, there is, 3. The heart's being set upon salvation,
2 Cor. V. 9. The scattered affections of the soul are gathered together
from off the variety of objects which the world affords us, and are
FOR THEIR REWARD. 273
fixed here, Psal. xxvii. 4. Most men cannot labour for salvation,
because they run themselves out of breath in pursuit of the world ;
hence a twofold evil follows for their souls. 1. A great aversion to
the duties of religion and the concerns of the soul. The full soul
loatheth an honey-comb ; as a man that has filled himself in his own
house, has no appetite for the feast to which he is invited, and the
more so, if new come ofl^ a journey, and worn out with fatigue;
hence the man, if he go to duty, he is dragged to it. 2. Unfitness
for duties of religion. The cream and life of the man's afi"ections are
already spent on the world and his lusts, so that nothing is left for
God and his soul but the lame and the sick, so that he cannot la-
bour, and so must lose, unless some faint attempts will do the business.
But if we would labour for salvation, we must draw our hearts to
the work, from off other objects ; salvation will be our great desire,
aud with Mary we will choose the better part ; our hearts will
draw our hands to work. It is true, even the wicked desire salva-
tion, but there are these defects in their desires of it, 1. They are
nature's own work ; they come up without the overcoming power of
the Spirit of Christ. They are like weeds and wild oats, that grow
without ploughing or sowing ; nothing of that mighty power there,
Eph. i. 19, hence they cannot actuate a man to supernatural duties,
for these are beyond their sphere. 2. His desires overleap the true
means. He loves the gold, but he cannot endure to dig. He loves
to reap, but he cannot endure to plough, because of the cold. 3. He
desires it absolutely, but not comparatively. Give him sin and safe-
ty, too, they are welcome ; but he will rather make shipwreck of his
soul, than part with his lusts ; but he that hath his heart set on
salvation, will part with all to gain it, Matth. xiii. 45, 46.
2. In this labour there is painfulness and diligence. He doth not
only think on it, but work for it; his desires are backed with suitable
endeavours. We must not sit down and wish for heaven with folded
hands. These desires are, like Rachel, beautiful indeed, but barren.
" The soul of the sluggard desireth, and hath nothing." There must
be true pains here, aud vigorous endeavours, that will make the soul
to breathe, and pant and sweat, to obtain the desired salvation ; and
this implies the engaging with the duties of I'eligion, as the way
to heaven. If we mind for heaven, we must go in the path road,
following the footsteps of the flock, Heb. xii. 14. They that do not
labour at God's work, cannot expect his rest. It implies also, that
no mean must be left unemployed, in order to the attaining of sal-
vation ; it is a matter of life and death , and all that a man hath he
will give for his life. They that labour for salvation will seek
everywhere, and turn every stone, till they find it. He is a painful
274 BKXilEVEKS LABUUIUMG
Christian, not he that will do some things, with Herod ; but he that
will not refuse the hardest piece of work, in order to the obtaining
of his desire. Sloth may well carry a man half way to heaven, but
the laborious Christian leaves the sluggard by the way, for this dili-
gence also implies constancy in the way of the Lord. A Christian
must be always employed. Salvation is a web, into which we must
weave the whole thread of our lives. The man that minds for hea-
ven, is a labourer indeed, whose work is never at an end, till he enter
to his eternal rest. He can never want work, as long as he is out of
heaven, and as long as there is a devil and an ill heart to interrupt
his work. It is the mark of a hypocrite, that he will not delight
himself in the Almighty, nor always call upon God. Many profes-
sors are no more labourers for heaven, than a man who will occa-
sionally, for his diversion, go to take hold of a plough is a plough-
man. Religion is not their chief business. Finally, this diligence
implies real vigour ; whatsoever they do, they do it with all their
might : " They search for wisdom, as for hid treasures." There is a
following of the Lord fully, over the belly of all oppositions and
discouragements. The man labours for salvation, as working for his
life itself, for indeed he sees his all is at stake. No opposition will
make him give over ; if he faint he will rise again, and more vigor-
ously renew the attack. There is such a faintness in all the endea-
vours of many for heaven, that with the fearful who have no heart,
they are excluded ; Rev. xxi. 8.
3. In this labour there is haste. Our work must be done speedily,
for the time proposed for our labouring is but to-day. " To-day, if
ye will hear his voice." There is an unbelieving haste, that will not
wait God's time ; but this true haste is not to let his time slip.
Delays are dangerous in all matters, but damnable in soul matters ;
therefore David would not venture on it, but says, " I made haste,
and delayed not to keep thy commandments." Therefore, says the
apostle, labour with all haste to enter into that rest.
Objection. But how can one haste to heaven, can he go there
before death, or must he hasten his own death ? Answer. No.
But the way is long, and the entry to it is far out of our natural
way. We must hasten by a speedy entrance upon the way to it,
by a speedy conversion to God. They that are near conver-
sion, are said, " not to be far from the kingdom of God." They
who forsake the world lying in wickedness, have to enter into
that rest, and get into the avenue of grace, from whence they
shall certainly reach glory. "We must also make haste, by a
speedy progress in the way. There are many steps betwixt us and
heaven. We have need to go forward, and work, out our begun sal-
FOR TTIEIR REWARD. 275
vation with fear and trembling. There are many corruptions to
mortify, and graces to strengthen. Two things make men that are
wise labour with haste : 1. Time is flying. " Our days are swifter
than a post ; they flee away ;" and when gone, cannot be recalled.
Time is bald in the hind head. That which was, will be no more.
Yesterday has taken its eternal farewell. The candle that is burnt
out to snufl", cannot be lighted again. No medicine will cure that
wound, no oratory will persuade it to return ; crowns and kingdoms
will not buy it back again. Time past is out of their power, the
time to come is not theirs. Their only time is the present, what
wonder then they make haste. 2. Death is approaching, and there
is no return from it back again to this life, to rectify what was for-
merly done amiss. Job xiv. 14. There is no place for labouring
there, Eccles. ix. 10 ; heaven and hell are for other work than this.
If the infant come to the world dead, the open world will not revive
him ; and if death catch the soul idle, it shall never have occasion
to labour more, but under the wrath of God.
4. There is in this labour carefulness and holy anxiety about sal-
vation, in the managing of the work, Philip, ii. 12. Now this im-
plies, 1. The turning of the soul from anxious cares about the world,
to a holy solicitude about the salvation of the soul. When a man
begins to labour for heaven, " who will shew us any good ?" is turned
to, " what shall I do to be saved ?" For the man now knows that
truth, " what is a man profited, if he should gain the whole world,
and lose his own soul ?" The mind of man is too narrow to be taken
up about two such diff"erent objects at the same time. No man can
serve two masters. We may as well at once grasp heaven and earth
in our arms, as be solicitous about both. It implies also a fear of
falling short of heaven. I do not mean a fear of despondency, for
that cuts off labouring, and it is hope that feeds these labourers ;
nor yet a doubtfulness as to the event, as when a man is racked with
doubts, whether he shall be saved or damned. This indeed is the
man's case, when the Lord begins first to deal with him, and is of
good use to stir him up to labour ; for here is fear mixed with hope,
and it is the work of the Spirit of God, Rom. viii. 15. This is also
the case of the people of God sometimes after conversion ; but this
doubting is not their duty then, as not being from God's Spirit, "for
they have not received the spirit of bondage again to fear." But
that in the text is urged as duty, and there is a fear of falling short
competent to assured Christians, Heb. iv. 1, which is a spur to dili-
gence. So Paul, 2 Cor. v. 1 — 11. Noah had a promise of safety,
yet " was he moved with fear," Heb. xi. 7.
They ought to fear the thing, as Noah did the deluge ; so as to
276 BELIE VEKS LABOURING
avoid every thing that may expose them to it, and to do every thing
that may contribute to their safety. It is not kindly assurance, but
carnal presumption that makes a man like the leviathan, to count
darts as stubble, and laugh at the shaking of the spear. No, he that
seriously considers the power of God's wrath, and that it is in itself
possible for him to perish, must needs tremble at the thought of hell,
and run to Christ, who alone can deliver him from the wrath to come.
That God can destroy both soul and body in hell, though he will not,
is enough to make the heart quake.
It implies likewise, an earnest desire to be set and kept on the
"way to heaven. Men may labour to little purpose, if they be not on
the right way. " The labour of the foolish wearieth every one of
them, because he knoweth not how to go to the city." And when
there are so many byeways whose end is destruction, the thoughts
of this must needs make the soul anxious to know where he is, and
therefore he will be consulting the way-marks, examining his way,
and striving to steer his course to the right or left hand, according
as he may be directed by his counsellors. He may come to several
steps in the way, with which he is not acquainted ; these will put
him to a stand, not knowing to what hand to turn himself, whether
that be present duty or sin, but then he will lift his eyes to the
Lord for direction, Jer. x. 23 ; Prov. iii. 6 ; whereas others ramble
forward at random, and fall, to their ruin. There is here also a
fear of mismanagement in his work. The labourer for heaven should
work, and doth best work with a trembling hand. It was the funda-
mental maxim of the heathen moralists, have confidence in yourself.
But I may say the Christian maxim is, have no confidence in your-
self. He that trusteth in his own heart is a fool. This makes
them circumspect to forecast dangers, to walk warily, like a child
beginning to walk, or a man recovering of a broken leg, Isa. xxxviii.
15. They have an anxious heart and earnest care about their work,
seeing they work for eternity. We now proceed,
II. To shew for what we are to labour. It is to enter into the
heavenly rest. This is that which we are to have in our eye, and to
which our endeavours are to be directed. We are not called to
work for nought ; but as heaven is attainable, we are to labour that
we may enter into it. In speaking to this, I shall,
I. Shew some Scriptural notions of heaven, to which this of enter-
ing doth agree.
II. What it is to enter into the heavenly rest.
III. Some steps in the way, by which we must labour to enter.
lY. I shall consider this labouring to enter, as it respects our
preparation for heaven. I am then,
FOR THEIR REWARD. 277
I. To shew some Scriptural notions of heaven, to which this of
entering doth agree.
1. Heaven is held out under the notion of a garden or paradise.
" Jesus said to the thief on the cross, to-day, shalt thou be with me
in paradise." Sinless Adam lived in the earthly paradise, sinless
saints shall live in the heavenly. It is a paradise for pleasures,
in it " are rivers of pleasures." Not one, but many Edens or plea-
sures. Here is the tree of life, and on this tree are fruits in the
greatest variety, abundance, and excellence. We live now in a
wilderness, we are to labour to enter into a paradise.
2. A house. " We have a building of God," says Paul, " an house
not made with hands, eternal in the heavens." Solomon built a
magnificent house for Pharaoh's daughter; heaven is that glorious
house which Christ the true Solomon hath gone to prepare for his
people. It is his father's house, even the house of his kingdom; a
house in which there are many mansions fitted up for receiving all
that ever shall come there ; and though not all, nay though not the
most now present, shall ever come to it ; it is not for want of room,
but for want of labouring to enter into it, for it hath a straight gate
that discourageth many.
3. The temple typified by that at Jerusalem. " Christ entered not
into the holy places made with hands, which are the figures of the true;
but into heaven itself, now to appear in the presence of God for us."
It is called the tabernacle. Rev. xxi. 3 ; yea, the holiest, Heb. x.
19, 20. Canaan was the glory of the world ; Jerusalem was the
glory of Canaan, and the temple was the glory of Jerusalem. Now
all these are a ruinous heaj) ; bat no change here, " for the Lord
God Almighty and the Lamb are the temple of it." How did the
saints of old value the tabernacle and temple, but as they were only
shadows of the heavenly. In it, we shall have Christ the true ark,
in whom the law is fulfilled ; the cherubims; the society of angels;
the golden candlestick ; yea, the Lamb is the light thereof; the in-
cense altar Christ, by whom we are made priests to God, Rev. i. 6 ;
the table, in communion with God. Into this temple it is that we
are to labour to enter.
4. A city glorious for magnificence and beauty, largely described.
Rev. xxi. The saints in glory are not penned up in a garden,
house, or temple ; but walk at liberty in a city which God hath pre-
pared for them, Heb. xi. 16. This is the city of the living God,
which shall never see ruins; here there is no hazard from within,
uo danger from without, Rev. xxi. 25, 27. Into this city must we
labour to enter, there to dwell as citizens for ever.
5. A country ; even a better country than the best here below,
278 BELIEVERS LABOURING
Heb. xi. 16. "What toil did the Israelites undergo, that they might
enter into, and possess Canaan ! Behold you are called to labour
for a heavenly country, in which nothing is wanting. This is the
country in which we are but sojourners, but heaven is a country
where we may live for ever at rest.
6. A kingdom, Matt. xxv. 34 ; a kingdom that cannot be moved,
Heb. xi. 28. The best kingdoms on earth are liable to sad convul-
sions and shakings, but here is no hazard. Sin is not there ; no
vapours inclosed in the bowels of the earth, to make an earthquake
there ; and no violence can come from without. Here all the sub-
jects are kings, each with a crown on his head. What need of penal
laws here, where none of the subjects can ever err ? "Who would
refuse any labour to enter into this kingdom, where they shall be
welcome to the best of it, even to the throne, Rev. iii. 21. We are,
II. To shew what it is to enter into the heavenly rest. There is
a fivefold entering into heaven and life, for which we must labour.
I. There is an entering into heaven by the covenant. The cove-
nant of grace is the outer court of heaven. Of this everlasting
covenant, ordered in all things and sure, David says, " this is
all ray salvation and all my desire." Surely, then, heaven was in
it. The covenant is the chariot in which Christ carries his people to
glory. This chariot cannot stop by the way, so that they who are
once in it, shall as surely come there, as if they were there already.
They " are in hope of eternal life, which God who cannot lie
promised before the world began." So then we must labour to
be within the bond of the covenant. Faint wishes will not carry
you up into it. But, 1. You must close with Christ; make up
the match deliberately and sincerely betwixt Christ and your souls.
Take hold of Christ, and you take hold of the covenant, Isa.
xlii. 6, and xxvii. 5. You must, 2. Break covenant with your
lusts, saying, with Ephraim, " What have I to do any more with
idols ?" Many pretend to have covenanted with God at commu-
nions ; but it plainly appears, that of the chariot in which they are,
the devil is the driver ; for they are a stain to religion, and cannot
resist temptations, " but are taken captive by the devil at his will."
No wonder that persons hasten after other gods, when the devil
drives them. Q,uit them we must, or quit the covenant, and so quit
heaven.
2. There is an entering by faith. " Now faith is the substance
of things hoped for, the evidence of things not seen." Faith is
the very being of things hoped for, it realizeth these things that to
us, as yet, have no being. Now we enter into heaven two ways
by faith ; 1. In so far as faith lays hold upon Christ, and unites*us
FOR THEIR REWARD. 279
to liira, John yi- 54. Faith embracing Christ, enfolds heaven, for
he is eternal life ; " He is the true God, and eternal life." Faith
makes us one with Christ, who is now in heaven ; in respect of
which union, the apostle doubts not to say, that believers are in
heaven already. " God," says he, " hath raised us up together, and
made us sit together in heavenly places, in Christ Jesus." The
new and living way is the only way which faith treads. Labour
then for true faith, and an interest in Christ thereby. Never
satisfy yourself with a faith of a lower efficacy. Say not you can-
not believe, the great defect is in your will. " Ye will not come to
me," says Jesus, " that ye may have life." Stretch out the withered
hand to Christ ; protest you shall never be satisfied till he put forth
mighty power to make you believe, and never quit the throne till
you get it, if you should dig your grave at it, Luke xviii. 39 — 43.
2. In so far as faith lays hold on the promise in which heaven is
wrapped up. " These all died in faith, not having received the
promises, but having seen them afar off, and were persuaded of
them, and embraced them." Embraced them, that is, the things
contained in them. An allusion to mariners, who when they see
the land, though afar off, yet joyfully salute it. God's word is as
good security as actual possession. And as men, by charter and
seisine, may enter into possession of lands which they never saw, so
the believer by faith may get possession of heaven. Labour we
then to get hold of the promise by faith, which we must do by
taking hold of Christ ; " for in him all the promises are yea, and in
him amen, to the glory of God by us."
3. There is an entering by hope. " "Which hope we have as an
anchor of the soul, both sure and steadfast, and which entereth into
that within the vail." Therefore salvation is attribnted to hope,
Rom. viii. 24. Faith goes out as a conqueror, and hope divides the
spoil. Ask these that have been plunged in despair, and they will
tell yon that they were in hell, even when on earth. Despair brings
up hell into the earth, and hope brings down heaven. Hope is
indeed enjoyment anticipated, and excites the same joy, delight, and
complacency, that enjoyment doth, as you may see in things of the
world; only the difference is, in worldly things, the expectation is
sweeter than the enjoyment ; in heavenly things, it is the reverse.
We must then labour for this well grounded hope, that the Spirit
of God causeth us to place on his word, and that purifieth the
heart. Hope of heaven, is compared to a building founded upon a
rock, Matth. vii. 24; and this is a building on which true pains must
be taken: 1. Tn pulling down the old. It is no easy thing to got
down the old hopes, and to clear the foundation, leaving not one stone
280 BELIEVERS LABOURINft
upon another. This is hard work, many times ministers batter at it,
and still it stands, till God himself comes up, 2 Cor. x. 4, 5 ; often-
times it is never pulled down, till death come and batter it down.
Like the mole, they will never open their eyes, till they come to die,
Luke xvi. 23. But down it must be, for there is no building sure
upon the old foundation, Luke xv. 17. Again, true pains must be
taken in rearing up the new. It is as easy for many now to hope for
salvation as it is to breathe, the reason is, they are both nature's fruit.
But were once the old hopes gone, it will not be easy to get up the
new. It is as in the case of a malefactor with the rope about his
neck, laying his head over the ladder, and one tells him of a par-
don ; how hard is it to hope or believe till he see it, and sometimes
the Lord does not suddenly let them see it. Ah ! the brand is in
the fire, how hardly can it think to escape ; what a conflict, then,
between hope and despair !
Objection. Better then we hold as we are. Answer. At best
you will not hold long at it, for, 1. Grod may make thy life in sin a
hell to thee, thy name Magor Missabib. He can wrap these filthy
garments of thy sin in brimstone, and then set them on fire about
thine ears, as in the case of Judas. It is with the cousciences of
the wicked, as with iron out of the fire a little; which you would
not suspect to be hot, till some water be poured on it, then it
appears hot by its hissing noise ; so when some drops of wrath fall
on a guilty conscience, the noise will be dreadful.
Again, were thy hopes fixed with bands of iron and brass, and
their foundation as deep as the centre of the earth, death will make
such an earthquake in thy soul, as shall not leave one stone upon
another, but shall cast it out, and sink it in the bottomless gulf of
eternal despair, Job xviii. 14. Once more, in keeping it up, it is
easy to many to keep up their hopes, because their hope is another
tower of Babel, raised up against heaven, where the devil is master
builder, and down it shall not go, if the powers of hell can hold it
up ; but the new godly hope is a fort built against the inroads of
Satan, which therefore the devil will not cease to attack. It must
stand against rains, floods, winds, Matth. vii. 25. Sometimes the
child of God is ready to surrender, and to cast away his confidence.
Sometimes it is ready to be taken with strong hand. Lament, iii. 18.
David found this work not easy, Psal. xlii. Labour then we must,
thus to enter.
4. There is an entering by obedience. " I know," said Jesus, " that
his commandment is life everlasting." There is a personal way to
heaven, that is, Christ. " I am," saith he, " the way." Also a real
way to heaven, that is, the commands of God, called everlasting life,
FOR TIIETR REWARD. 281
because they certainly land the soul in heaven, and there is an in-
fallible connection betwixt true obedience and glory. Christ is a
captain as well as a Saviour, a king as well as a priest, and must be
obeyed as well as believed in, Hcb. v. 9. They that would enter
heaven, but not by the way of obedience, must resolve to get in over
the walls, but come not in by the door ; that is, they shall never see it ;
" for without holiness no man shall see the Lord." We must follow
the footsteps of our blessed Lord and the flock, who all entered heaven
this way ; though in different respects, he by, and they in, obedience.
Here then we must labour to enter, and it is not every sort of obe-
dience that is the entry to heaven. There must be labour, and it
will cost true pains : I. To fall upon the way of true obedience. For
alas ! many do much, but to no purpose. " Tlie labour of the foolish
wearieth every one of them, because he knoweth not how to go to the
city." It is not easy to fall on the way of universal obedience, to
have respect to all God's commandments. How much labour do some
take in running to sermons, communions, prayers, and yet still out of
this way. Still it remains true, one thing he lacketh. Some one or
more lusts still keep their ground, though he makes them change
their name, and calls them infirmities, while indeed they are reign-
ing sins, because his heart is knit to them. So deceitful are our
hearts, that we have great need to labour to fall on this way. "
that my ways were directed to keep thy statutes. Then shall I not
be ashamed, when I have respect to all thy commandments."
Nor is it easy to fall on the way of gospel obedience. One man
takes up himself when he comes to age, or to get a family. An-
other gets his conscience alarmed, and he can get no rest till he turn
over a new leaf. Another has been under sore pangs and throws, but
like Ishmael, he is born before the time of the promise, and his law
wounds get a law plaster. And thus they hold on, seeking to enter
heaven by the gate of law obedience, which, like the east gate of the
sanctuary, Ezek. xliv. 2, is inaccessible. But we should labour to
fall on the way of the gospel, whore the wheels of the soul are
oiled with love, Heb. vi. 10 ; and faith and a renewed heart are the
springs of obedience, and the glory of God the chief end.
Again, it is not easy to hold on the way of obedience. Some seera
to walk with Christ a while, who at last turn apostates, John vi. 66.
Some fall off into the ditch of profanity, others into formality.
Sometimes they are sprightly professors, but at last, like worn out
horses, they fall down in the way, serving for nothing but stumbling-
blocks to the blind. Their hearts grow cold, their affections wither,
their consciences become stupid, and at length they are cut ofl", and
cast over the hedge. To hold on, then, in the way, is one thing
282 BELIEVERS LABOURITTG
for which we must labour; for while we are on it, we will have the
wind in our face, and it will be much if we be not made either to
sit down or go backward, and so create new work to ourselves.
Lastly, There is an entering into heaven by actual possession,
which in respect of our souls is at death, and in respect of our
bodies will be at the resurrection, which is the full and final entry,
to which all the rest are subservient. This entrance is that solemn
entering into the king's palace, Psal. xlv. 15, which shall also be
most joyful. " For the ransomed of the Lord shall return, and
come to Zion with songs, and everlasting joy upon their heads;
they shall obtain joy and gladness, and sorrow and sighing shall
flee away." They shall have angels to carry their souls to Abra-
ham's bosom, Luke xvi. 22, and shall enter heaven as a bride going
into the marriage chamber, Matth. xxv. 10, where the marriage shall
be solemnized through all eternity. Then comes the time when the
children of God, cast out of the earthly paradise by sin, enter the
heavenly, when they shall bid farewell to the cottages of clay, and
enter into the house not made with hands, eternal in the heavens.
Then these priests enter the holiest of all ; come into their city,
and their native country, and enter as heirs to their kingdom, their
minority being overpast. We proceed,
III. To mention some steps in the way, by which we must labour
to enter.
1. "We must labour to get grace; this is the first step. ** Let us
have grace," says Paul, " whereby we may serve God acceptably,
with reverence and godly fear." There is a ladder by which we
must mount to heaven. The black state of nature, is the ground on
which all men were once standing ; grace is the first remove, the
first step of the ladder. The man has now no other power, but the
power of nature, but hereby he ought to labour, to get grace.
This is plain from Scripture, where the unregenerate are commanded
" to make them a new heart," Ezek. xviii. 31, "to circumcise them-
selves to the Lord," Jer. iv. 4 ; Deut. x. 16 ; " and to labour for the
meat which endureth to everlasting life." Though God's commands
are not the measure of our strength, yet they are the measure of
our duty.
This must needs be the first step ; but many overlook this, and
so lose all their pains. They endeavour to perform duties for salva-
tion, but neither for grace, nor from grace. This makes all their
attempts for heaven vain and fruitless, for they still leave the soul
in the same state of condemnation and enmity to God as before ; for
as they can never atone for one sin, so they can never mortify one
lust ; only grace can mortify corruption. It also makes their
FOR THEIR REWARD. 283
attempts faint and languid, and at last they are ready to give over.
Duties never flow freely from that soul, where grace is not as a
fountain to supply them. They are like the wick in the lamp, that
burns away quickly, where there is no oil about it, Matth. xxv. ; Job
xxvii. 10. Now to get up this step is not easy, there must be labour
at it. It is a rising out of the grave ; it is a casting off of nature,
and getting on a new nature ; it is a second birth, which will not be
without pangs, and throws, and struggles. Objection. But we
cannot work grace in ourselves. Answer. Though you cannot sow
the seed, yet you may prepare the ground, Jer. iv. 3. You may
examine your state ; you may see you have no grace, yourself lost
and undone without it, which may break and rend your hearts ; and
you may strongly desire it, and cry for it importunately, and never
take rest till you get it ; and when you are doing thus, God may do
for you what you cannot do for yourselves, even he who is found of
them that seek him not. But if you do not do thus, you will be
condemned for contempt of grace, as well as for the want of it ; and
it will be a worm in your conscience in hell, that you did not do
what you might have done for the getting of grace, and that you
began your work at the wrong end. It is true, we cannot say God
has obliged himself to give grace to such, but there is a possibi-
lity of success, which in such a case must determine any man to
the work that acts rationally, as in the case of the lepers at
the gate of Samaria. There is a probability of it, also, from the
merciful nature of God, his surprising souls with converting grace ;
and never was there any who were so taken up for grace, that ever
we heard did not obtain it.
2. We must labour to exercise grace in the gracious performance
of duties. " Work out your own salvation with fear and trembling."
As the former step sets us on the way, this carries us forward in it.
It is not enough to get grace, but we must make use of it. Grace is
an active principle. Some gracious souls fall asleep in the way, but
they must awake, rise again, and fall to work. And to do this will
cost labour and pains, for often the temper of the body is a great
hindrance to the exercise of grace. Some have a cheerful, light
temper to struggle with, so that it is hard for them to exercise godly
sorrow ; some a melancholy temper, so that it is hard for them to
believe and rejoice in Christ; there is likewise always a mixture of
the contrary corruption, which will be active in the soul : " For the
flesh lusteth against the spirit, and the spirit against the flesh ; and
these are contrary the one to the other ; so that yc cannot do the
things that ye would." Satan also is a great enemy to the exercise
of grace, if he cannot kill the man he will endeavour to set him asleep.
Vol. IV. T
284 BELIEVERS LABOURING
A third step; growing in grace. This we must labour for. Grow-
in grace is the divine command. It is the Christian's great work to
be going forward from strength to strength, still to be adding a cubit
to his spiritual stature, till he come to the measure of a perfect man
in Christ. This also will cost labour. It will not be easy to get a
warmer love, stronger faith, deeper humility. This will require
much travelling betwixt lieaven and earth for supply ; much watch-
fulness over what we have obtained. See how Paul expresseth it
under the notion of running a race, Phil. iii. 13, 14.
A fourth step ; assurance of grace and glory. For this we should
labour. " Give all diligence to make your calling and election
sure." This will enable us to say, " we know whom we have be-
lieved, and are persuaded that he is able to keep that which we have
committed unto him against that day." In this way we may also
know the things freely given us of God. This will cost labour, even
to climb up to this top of Pisgah, to get a sight of the land afar off.
There must be pains here, to walk closely with God, examine our
hearts, apply our case to the Scripture, and to wrestle for the testi-
mony of the Spirit.
Lastly, Perseverance in grace to the end ; for only such shall be
saved. This will cost labour to hold out all the days of your life,
and never to quit God's way while you live, but to live in the Lord
always, till you come to die in him.
lY. I shall consider this labouring to enter, as it has a respect to
our preparation for that eternal rest in heaven.
The man that is to go abroad is a busy man, putting all things in
order for his voyage ; and he that is making for his night's rest in
bed, is not idle ; and he that is to enter into the possession of eternal
rest, has much work on his hand preparatory thereto. And thus to
labour to enter into the heavenly rest implies,
1. The solid faith of eternal life, even of this truth, " that there
remaineth a rest for the people of God." He that is thus labouring,
has a firm persuasion, that his rest is not here ; but that he must go
over Jordan, and that there is certainly a rest in the other world.
2. A sincere desire to be partaker of that rest, after this trouble-
some life is over. He is one that looks for Christ's appearance, and
waits till his change come, earnestly desiring to be admitted into
that rest.
3. Resolute endeavours to enter there, by God's own way, which
has already been described.
4. Frequent thoughts of that eternal rest. It is often in his mind.
He looks on himself as a pilgrim and stranger, and one posting
away to his unalterable state. Thus the man is put on to make all
ready for that voyage. Now if we would do this, we must,
FOR THEIR REWARD. 285
1. Labour to get our hearts more and more loosed from sin.
Heaven's gate is strait, it will not take in a man with a burden of
sin upon his back. A camel may as soon go through the eye of
a needle, as a man with a load of unmortified corruption on his back
enter heaven. If it be on his back, yet if it be loose, it will then
fall off, and he will get in; like Joseph, he will escape, leaving his
mantle behind him, which hangs loose on his shoulders. Sin is
fastened in our souls by nature, as with bands of iron and brass.
Converting grace looses it at the root, but it must be loosed more
and more, by the daily practice of mortification. " For if ye live
after the flesh, ye shall die ; but if ye, through the Spirit, do mortify
the deeds of the body, ye shall live."
2. "We must labour to keep a pure conscience. '' And herein,"
said Paul, " do I exercise myself, to have always a conscience void
of oftence, toward God, and toward men." As a man will labour to
have his accounts cleared, and to lay down a way for the payment
of his debts, who is to go off the country, never to return. The
want of this, makes many of God's children to cry that death would
not sist execution. For, as the man whose stomach is gnawing with
hunger, is not meet to go to bed; so the man whose conscience is
oppressed with guilt, is not meet for entering into the rest of heaven.
This will be a continual labour to you. Two things are to be done
for this purpose : 1. You must labour to keep yourselves from all
sin, so far as is possible. 2. Because it is impossible to keep from
it perfectly, therefore you must be making continual recourse to the
blood of Christ. Make particular apj)lication for those sins that
wound the conscience, and for daily infirmities that are past know-
ledge or counting. " How much more shall the blood of Christ,
who through the eternal Spirit offered himself without spot to God
purge your conscience from dead works, to serve the living God."
. 3. Labour to keep waking and waiting for your transportation
into that rest, Luke xii. 35 — 37. The elect of God are not fit for
that rest, while they lie with the world in wickedness, therefore God
sends them converting grace ; he makes a stir in their souls, that
they cannot rest, till they have some evidence that Christ is theirs.
But ordinarily, after this they fall asleep, Matth. xxv. 5 ; therefore
there is a new labour to get out of this security. The day was,
when thou couldst not sleep without some evidence of the Lord's
love ; but now thou thinkest the main work is done, and thou hast
yet much time, so art not waiting. ! but a surprise in this matter
is heavy ; if death finds thee asleep when it comes and arrests thee
on a bed, thou mayest be saved, yet so as by fire. Labour, therefore,
with old Simeon, to wait for the consolation of Israel, and then thou
T 2
286 BELIEVERS LABOURING
shalt meet death with a song. " Lord, now lettest thou thy servant
depart in peace, according to thy word." Waiting for this rest
hath a twofold advantage. It makes a man diligent in making all
ready for his departure. The wise virgins arose, and trimmed their
lamps. They that have truly learned to number their days, will
apply their hearts unto wisdom. The servant that is thinking his
Lord delays his coming, will eat and drink with the drunken.
Again, this waiting makes a man welcome the grim messenger, and
embrace death in his arms, Job xiv. 14, 15. So that though nature
cannot but shiver at the first sight of such an enemy to nature ; yet
faith beholding its commission, will salute it with old Simeon, Luke
ii. 29. The soul will see Christ at the back of the messenger, and
so say, " This is our God, we have waited for him."
4. To keep up communion with God in duties, and in the con-
stant course of our lives. This is to have a heaven on earth. " Our
conversation is in heaven." The philosophers say well, that hap-
piness consists in operation. Heaven is not a rest in idleness, but
a working rest. We should then labour to inure ourselves to the
work which we are to have above. In this world, we are as it were
apprentices at the trade of communion with God, that when our
time is out, we may set up in the New Jerusalem ; for there is work-
ing, " there they rest not day nor night." There remains, says the
apostle, Heb. iv. 9, a rest; the keeping of a Sabbath, which is no
idle day to those that are spiritual. Here is work for you; you
have your trial-piece to make, Christians ! Try now the singing
of one of Zion's songs in a strange land.
5. To get our hearts weaned from the world. The man that is
going abroad, he is busy taking leave of his friends. Christ has
given you the first call already, that you may take leave of them all.
" Come with me from Lebanon, my spouse, with me, from Lebanon."
Let it not then be to do, when the next call comes. When the
corn forsakes the ground, it is ready for the hook ; and when the
apple is ripe, a little shake makes it with ease fall from the tree.
It will not be easy to get our hearts weaned from the world, for we
are born with it in our hearts. Only sovereign grace can make
such an earthquake in the soul as will shake it out. Labour to be
loosed even from lawful enjoyments, to be crucified to them, Gal. vi.
14 ; and while you use them, do it with fear, like the dogs of Egypt,
who, when they come to the Nile, lap their water, running for fear
of the crocodiles in the river.
6. Labour to despatch the work of your day and generation with
all speed. There is a twofold work we have to do. 1. Our salva-
tion work. " Work out your own salvation with fear and trera-
FOR THEIR REWARD. 287
bling." This must be despatched. Of this we have spoken before.
2. The work of our day and generation, Acts xiii, 36. The former
respects our eternal salvation, the latter God's glory in the world ;
the first for ourselves, the next for God. To every one God has
carved out a certain piece of work, which should be performed
before working time be done, Eccl. ix. 10. The apostle sets this
work before you. " As we have therefore opportunity," says he,
" let us do good unto all men, especially to them who are of the
household of faith." Are you a parent, then bestir yourselves in
time for your children, that they may be the Lord's. Are you a
roaster of a family ; can you do anything for the church of God ?
does God put any opportunity of doing him service in thy hand ?
then despatch your work. Ere long the opportunity may be taken
out of thy hand ; and it is an unworthy thing for a man to say, I
was not aware of this, as many do in a dying hour.
7. Labour to die daily. " I die daily," said Paul. We should
as it were habituate ourselves to dying, and be frequently making
an essay of dying. This was Job's pi-actice, Job xvii. 13, 14. Ask
yourselves what yon would do, if you were just to expire; and do
the same. A Christian should be frequently making his testament.
When you go to a duty, do it as if it were the last you were ever to
do on earth. When you awake in the morning, do as if you were
to have the grave for your next bed ; and when yon lie down at
night, so compose yourselves as if you were never to awaken more.
So it may be.
8. Labour to get your hearts made willing to die, and to long to
be partaker of that rest. " I am," says Paul, " in a strait betwixt
two, having a desire to depart and to be with Christ, which is far
better." For this you must labour, it is not easy to attain it. A fit
of passion indeed, may make some desire to be gone, as Jonah ; but
soon would they shrink back, should the Lord take them at their
word. But would you be thus willing, then labour to lay all your
cares on the Lord by faith, and to trust him with your worldly con-
cerns, Phil. iv. 6 ; Jer. xlix. 11. Faith makes the soul rest in God,
in midst of perplexing difficulties. You must also keep up due
thoughts of the body of sin and death. Keep its ugliness ever in
your eye, this will make you long to be rid of it, Rom. vii. 24; and
truly, none fitter for rest than that soul that is groaning under the
body of death. Labour also to taste the sweetness of tlie enjoyment
of God by faith. The more that a soul gets of this, the more it
would have. These heavenly influences carry the soul heavenward.
Finally, clearness as to your interest in Christ, is a noble pre-
parative for that rest, and to make us willing to depart. Here is
288 BEHEVEES LABOUElNa
work enough for you; and when you have done it, you will find
you have done nothing more than was necessary. We now go on to
the
III. General head. To shew how we should labour. The apostle
tells us, that a man is not crowned except he strive lawfully. Great
labour may be to no purpose.
1. We should labour willingly and cheerfully. " Thou, Lord,
meetest him that rejoiceth and worketh righteousness, those that re-
member thee in thy ways." God loves a cheerful giver. When peo-
ple do nothing in religion, but as reluctant slaves from the force of
the whip, it is very unacceptable to God. His people are a willing
people, and he cares not for forced work, when the hands work with-
out the heart. If people work not willingly here, where will they
do it ? It is for your own salvation you are working. God is a
good master. Christ's yoke is an easy yoke to a renewed heart.
*' His commandments are not grievous" to those who obey them
from love. Get then the new nature, and then this work will be
natural and easy to you, as streams flow easily from a fountain.
2. Diligently. " The soul of the diligent shall be made fat."
The slothful man is the waster's brother. How busy will a man be
to gain something of the world ; he will rise early, and sit up late.
Hoiv busy is the devil to prevent our entrance into that rest, and
shall we not be diligent that we may enter. Consider well the eyes
of the great Master are upon you, for he is every where present.
He sees you in the church, in the closet, in the family, and in all
places, Psal. cxxxix. 7 — 10.
3. Labour with all your might, Eccl. ix. 10. We have a great
work to do. Feeble attempts will not accomplish it. It is requi-
site that we summon together all the powers of our souls. The iron
is blunt, we must wield it with more strength. He who asks a thing
coldly, courts a denial ; and he who works carelessly, and faintly
here, portends want of success.
4. Resolutely ; like Jacob, who would not let the angel go till he
blessed him. We labour for what we cannot want, and therefore
must put on a resolution to face, and to run through all difficulties.
"The kingdom of heaven suffereth violence, and the violent take it
by force." " Skin for skin, yea, all that a man hath, will he give
for his life." The Israelites when they heard of the Anakims in
Canaan, their hearts fainted, they were discouraged, therefore they
never saw the land ; only Caleb and Joshua, who followed the Lord
fully, were allowed to enter.
5. Constantly. " The righteous shall hold on his way, and he
that hath clean hands shall wax stronger and stronger." " We
FOR THEIR REWARD. 289
must be stedfast and immoveable, always abounding in the work of
the Lord." We must not take our work by fits and starts ; that is
the thing which makes it so uneasy to many ; whereas constancy
would make it easy to us, and uneasy to be out of this work. Hot
and cold fits are signs of a distempered body, so unsteadiness in re-
ligion is an evidence that all is not right within. This warfare and
work is for term of life. " No man that putteth his hand to the
plough and looketh back, is fit for the kingdom of Grod." " For if
any man draw back," says God, " my soul shall have no pleasure
in him." Deserters are shamefully and severely punished, when
prisoners of war are honourably entertained. "We are labouring
against the stream, and therefore cannot intermit our work without
loss. " Look then to yourselves, that we lose . not those things
which we have wrought, but that we receive a full reward."
6. "With fear and trembling, Philip, ii. 12. Keep a holy dread,
and reverential fear of God always on your spirits. Fear him as a
witness to all you do. He sees what, and how you do. He must be
a bold servant indeed, that will neglect his work, or go about it
slightly, while bis master's eye is upon him. Fear him also, as him
from whom you have all your ability for working, lest he should be
provoked to withdraw his influences from you. And fear him as
your judge, who will one day reward you according to your works.
Remember your work will be brought to light, and what you do will
be weighed in the balance of the sanctuary.
7. Quickly ; without delay, for you know not how soon your sun
may go down. " I must work the works of him that sent me, while
it is day : the night cometh when no man can work." Your glass
is running, and if your time be done before your Avork, it will be a
heavy case.
8. You must refuse no piece of work which God puts into your
hands. " Then shall I not be ashamed when I have respect unto
all thy comandments." Many are like servants who, when they are
hired, will promise to do all things ; but when it comes to the push,
the sluggard will not plough because of the cold. You must not
carve out your own work, but let Christ carve it out for you, saying,
" Lord, what wilt thou have me to do ?"
Lastly, Evangelically; which comprehends the acting from a
principle of a new life of grace, called the life of Jesus, 2 Cor. iv.
10. Next a sweet principle of love to God, " For the love of Christ,"
says Paul, " constraineth us." Again it comprehends a noble end,
the glory of God, the honour of the Redeemer, the glory of his
grace, and our own salvation. Finally, A doing of all in borrowed
strength, leaning upon our beloved, and denying ourselves. " For
290 BELIEVERS liABOUKING
we, as Christians, must be the circumcision which worship God in
the spirit, rejoice in Christ Jesns, and have no confidence in the flesh."
We proceed,
lY. To shew that we mnst labour in order to our entering into
that rest. I shall evidence this by these considerations following :
1. Consider the several notions under which the Christian's life
and the way to heaven is held forth, all of them implying true pains
and labour. It is a working, John vi. 27, "Labour not for the
meat that perisheth." (Greek,) "work." Here he that works not,
shall not eat. Yea, it is a working out of our own salvation ; a
bringing the work to perfection, otherwise what is done will be lost,
2 John 8. It is compared to the work of the husbandman, which
you know is not easy, ploughing, sowing, reaping, Hos. x. 12, espe-
cially considering that they are both the labourers, and the ground
that is laboured. The Christian is a spiritual soldier, he must fight,
2 Tim. iv. 7; yea, and overcome, Rev. iii. 21. Heaven has a
strait gate by which to enter in, and therefore cannot be entered
with ease. Men must press into it, Luke xvi, 16 ; and take it by
storm; yea put forth their utmost strength as they that are agoniz-
ing. Luke xiii. 24, as wrestling upon life and death. They have
a wrestling life of it, Eph. vi. 12, such as makes all the body to
shake again. It is a real fight, 1 Cor. ix. 26. It is the running of
a race, Heb. xii. 1 ; which requires patience and perseverance, and
great eagerness; for they must so run as to obtain the prize. They
must pursue holiness, Heb, xii. 14; as one that earnestly follows
a person flying till he catch him ; or that pursueth the prey, till he
seize it. The apostle says, 2 Cor. v. 9, tve labour ; the word signi-
fies to labour most earnestly, as an ambitious man for honour ; and
what will not such do, to gain their point ?
2. Consider how the way to heaven was typified under the Old
Testament. Canaan was a type of heaven, and to what labour were
the Israelites put, before they could reach that land, though it was
promised to them. This I take to be aimed at in our text. Many
a bloody battle they fought, before they got possession. Many a
temptation and trial they met with, that laid many of them by.
The taking of the castle of Zion, 2 Sam, v. 6. Another eminent
type of it, was the ascent into the temple, which was seated upon
a hill, even Mount Moriah, 1 Kings x. 5. Many a weary step had
some of them ere they got to Jerusalem, Psal. Ixxxiv. 6, 7; and
when they came there, they had to ascend unto the hill of God,
Psal. xxiv. 3, the mount of the Lord's house, a type of heaven.
What a wrestling had Jacob, ere he got the blessing, Gen. xxxii ;
and wherefore this, but to teach us what we have to do, Hos. xii. 4.
FOR THEIR REWARD. 291
• 3. Consider how the Scripture supiioseth this labour. In that the
Christian is lield forth as a man lying groaning under a heavy bur-
den, Rom. vii. 24 ; and can such an one be at ease. Again it ex-
horts us not to weary and faint, Gral. vi. 5 ; what need of this, if we
must not labour ? It prescribes remedies against these, and directs us
" to consider him that endured such contradiction of sinners against
himself, lest we be wearied and faint in our minds." It also calls
upon us to increase our stock, which will not be done by idleness.
" Occupy till I come." We are also promised strength for working,
Isa. xl. 29 — 31. Finally, Heaven is held forth to us as a reward ;
a reward not for, but according to, our works. " Knowing that of
the Lord ye shall receive the reward of the inheritance, for ye serve
the Lord Christ."
4. Consider how the Scripture represents the sluggard and his
temper to us, as most hateful to God, and as one that is lost by his
sloth, Prov. xiii. 4; xx. 4; and xxi. 25. The sluggard is the
unprofitable servant, Matth. xxv. 26 — 30. He is unprofitable to
himself, unprofitable to his master, as neglecting his two great
works above mentioned. Mark his sentence, he loved darkness to
sleep in it. He shall have enough, for his portion shall be in outer
darkness. For carnal mirth, he shall have weeping and wailing.
He would not plough because of the cold. In hell he shall have it
so, as he shall gnash his teeth.
5. Whom God intends for heaven, in them he puts an active prin-
ciple of grace. It is as natural for grace to bring forth good works,
as for a good fruit tree to bring forth good fruit. True grace will
not hide, more than a fountain, which if it be stopped at one place,
will find vent at another. The Spirit is in believers, as a well of
living waters, springing up to everlasting life. Therefore, if you
think to be saved without labouring, conclude you shall be saved
without grace. If you cannot be saved without grace, no more can
you without labouring.
Lastly, To enter heaven without labour is a contradiction ; and so
impossible. Heaven is a reward, and necessarily pre-supposcth
working. Moreover, it is a rest which is a relative term, and has
necessarily labour pre-supposed to it. " Blessed are the dead which
die in the Lord, from henceforth : yea, saith the Spirit, that they
may rest from their labours, and their works do follow them."
Heaven cannot be heaven to idlers, for it cannot be a rest to them.
The word in the text signifies a ceasing or desisting, therefore tliey
must be labouring before. It is the keeping of a sabbath, or a sab-
batism, that remains to the people of God ; therefore there must be
working through the week of our life. Let us now,
292 BELIEVERS LABOURING
y. Shew why we must labour in this spiritual work, in order to
our entering heaven. Negatively ; not because by works we must
merit heaven, for the gift of God is eternal life, through Jesus
Christ our Lord. Our working is the way to the kingdom ; not the
cause of our reigning ; Christ's working was that. Men lose their
labour, while they oiler it to God as their righteousness. The price
of heavcii, to tLtiu that will buy it for themselves, is perfect obe-
dience ; according to the King's book of rates. " If thou wilt enter
into life, keep the commandments." Now we can never make up
this sum, unless we can satisfy for bygone sins, and perfectly obey
for the time to come. But we must labour, because,
1. It is the command of our great Lord and Master, whose command
we are not to dispute, but to obey. " Why call ye me," says he,
" Lord, Lord, and do not the things which I say ? A son honoureth
his father, and a servant his master ; if then I be a Father, where
is mine honour ? and if I be a Master, where is my fear ?" In whatever
state man be, he is still a creature, and as a creature owes obedience
to his Creator. Though thou hast shot the gulf, as to condemna-
tion, yet you are still under his law. The queen is on the right
hand ; but she is standing, in token of subjection to him as her
Lord, Psal. xlv. 9.
2. The glory of God requires it. " Let your light so shine before
men, that they may see your good works, and glorify your Father
which is in heaven." Now his glory is our chief end, 1 Cor. x. 31.
Our souls and bodies are his, and therefore ought to be employed
in his service. It glorifies God before the world, when a man is
at all pains to get there, where God has his throne. The way
that we glorify God, is by declaring his perfections before the
world. Now God hath stamped his image on the gracious soul ;
but this is hid, till, by good works in the life, it be displayed. And
moreover, the laborious Christian glorifies God, in so far as, by his
course of life, men know what a God he is, whom he serves. His
carefulness to get on Christ's righteousness, shews him a just God ;
the Christian fleeing from sin, preacheth God's holiness; and his
secret conscientious walk speaks God's omniscience and omnipre-
sence.
3. Because there is an infallible connection betwixt labouring
and the rest. Labouring is the only way we can attain it. There
is no reaching the treasure of glory without digging for it. " If we
live after the flesh, we shall die ;" " and without holiness, no man
shall see the Lord." If men must have yet a little sleep, outer
darkness will be their landing place. Heaven is a place of rest for
labourers, not for loiterers. By an eternal decree, this is the fixed
FOR THEIU EEWARD. 293
way to heaven. " For we are his workmanship, created in Christ
Jesus, unto good works ; which God h;ith before ordained, that we
should walk in them." Gr ood works are the seed, after which only
we can expect the harvest of glory. Gal. vi. 7, 8 ; and labouring
must needs go before a reward.
4. Because otherwise, we pour contempt on the heavenly rest.
It was the sin of the Israelites, Psal. cvi. 24, 25, This rest is
God's special mansion house ; the palace of the great King, pur-
chased by the blood of the Son ; the place for which the Holy Spirit
prepares souls. If we labour not for it, this says we think it not
worth the pains. How will men labour for the things of the world,
yet will not be at pains for heaven. Is not this a real preferring of
the world to that glory ? Mark the apostle's exhortation, Heb. xii.
14, 15 ; with the reason of it, ver. 16.
5. Because it is difficult work you have to do, and therefore we
should set ourselves to labouring, for it is heart work. Much of reli-
gion is inwardly, and the heart must be brought up to every piece of
work ; and none ever tried that, but must say it is indeed difficult.
Again, it is work in which you have all that you did before to un-
do. Sinner, what hast thou been doing, but labouring to keep
thyself out of that rest ? Thou hast been platting cords to bind
thyself in the pit. Thou hast been weaving thy whole life into one
web of sin. Now thou must open all out again, by repentance
and fleeing to Christ. Besides it is a work in which you must
counterdo ; for there are that labour to keep you out of that rest,
the devil, the world, and your own corrupt hearts.
Now for Application. — I exhort you in the words of the text, "|Let
us labour, therefore, to enter into that rest." Old and young, we
would call you here to your work. This is a great purpose, on
which we would insist ; and to make way for what is to be said to
stir you up, I would lay some evidences before you to shew that
there is little of this labouring among us.
1. Infrequency in the duties of religion. Many live utter stran-
gers to the duty of prayer, particularly in secret. These that are
praying persons, how easily are they satisfied ; maybe once a day,
maybe twice, though God put other opportunities in their hands.
Religion is their byehand work, not their business.
2. The unconcerned way of performing duties. How dead and
coldrife are we for the most part, in the duties of religion. In
hearing, though our ears be open, our hearts are shut ; in prayer,
the heart leaves the tongue. We pray as if we cared not whether
we be heard or not. Duties are rather managed as a task, than as
a privilege. How few labour wrestling for the blessing, and are
afterwards concerned to know how they succeed ?
294 BELIEVERS LABOUBINa
3. The want of desire after the heavenly rest. Rest is sweet to
the labouring man. Will not the traveller desire the place to
which he is going, and the labouring man desire his rest. And so
will the Christian; his treasure is in heaven, and his heart will be
there also. But alas ! the language of the hearts of many is, with
that profane cardinal, who said he would give up his part in para-
dise for ciirtain s^^ecified enjoyments on earth. No doubt many
would make a bargain with God on lower terms, and let him keep
his heaven to himself, so that he would permit them to live on this
earth, and shift for themselves.
4. The little appetite after spiritual food. Labouring men can
readily take their meat, their work gives them an appetite ; and so
the man that is labouring to enter will desire the influences of grace,
the communications of the Spirit, and fellowship with Christ, that
he may be the better fitted for his work. And so his work is to be
frequently drawing strength from the fountain of it. " Not that we
are sufiicient of ourselves, to think any thing as of ourselves; but
our sufficiency is of God."
5. The little progress that the most make in the way to heaven.
Alas ! some are gone backward, and are fallen from their first love.
Many are like the door on the hinges, still where it was some years ago.
How few are there, that are adding a cubit to their spiritual stature ?
And are these labouring to enter, who are never a whit farther for-
ward than they were ? Surely continual dropping wears the rock,
and labour overcomes all difficulties. For motives to this labour
take the following :
Motive 1. Consider that in other things you do not refuse to
labour. You are not such as live idle and at ease. Now God is
putting a i)iece of work in your hands ; will you labour for others,
but not for him ?
1. Consider the work and labour which you have for your livelihood.
You are not as many ; who sit down to eat and drink, and then rise
up to play. No ; in the sweat of your brows you earn your bread.
When you have wrought to weariness, all has enough to do to pro-
cure you a maintenance, though coarse ; and within a little ye shall
die, and that body for which thou labourest will moulder into pieces
of dust; and of all your labours you shall carry nothing hence,
Eccl. V. 15.
But ah ! may not many say, they have made me keeper of another's
vineyard, but mine own vineyard have I not kept. I have been busy
labouring the ground, but mine own heart has been neglected ; 1
have been wearied cutting down the harvest of others, biit as yet
mine own seed for glory is not sown. I have managed a house, but
FOR THEIR REWARP. 295
neglected mine own soul. I have toiled these raany years for my
body, but neglected my soul. And what wisdom is in this ? For
consider, 1. The body is mortal, thy soul is immortal. Wert thou
to die like a beast, thou might live like a beast, and only eat, drink,
sleep, and work. But thou hast an immortal soul, that will live
when thy body dies. It will be vigorous when thy tongue begins to
faulter, and thy breath comes to take its last farewell ; and will be
going to the judgment when thy friends are closing thine eyes, and
preparing for thy burial. "Will you then labour for the body, and
not for the soul ?
2. Thy soul craves far more than thy body. While the body is
active, a little will serve it for food and raiment ; and after death,
a small piece of ground, which none will grudge it. But the soul
cannot be so easily satisfied. Nothing less than an infinite good can
satisfy the soul. He was a fool indeed, who spoke of his soul, as of
his swine, saying, " Soul, thou hast goods laid up for many years ;
take thine ease, eat, drink, and be merry." Nothing but the eternal
enjoyment of God can satisfy the soul, that is the only breast that
can stay this hungry child.
3. Thy soul is of far more worth than the body. Is a spiritual
substance to be laid in the balance with a piece of dust? The soul
is the diamond in the ring, the jewel in the cabinet. To lose the
soul by caring for the body, is to lose the foot to save the shoe,
Matth. xvi. 26. What a poor bargain had Judas of his thirty
pieces ! And what a poor bargain have they at death who, like the
spider, work out their bowels, and in a moment they and their la-
bours are swept away into darkness !
4. Tlie true way to care for the body, is to labour for the soul.
Were there no resurrection of the body, the course of the world
were more tolerable ; but now they do quite mistake the point ; for
caring thus for the body at the neglect of the soul, they do but
fatten the body for the day of slaughter ; laying it down full of sin, to
be raised full of wrath, for fuel to God's vengeance. In this sense,
that is true, which we have Matth. x. 39 ; " He that findeth his life
shall lose it, and he that loseth his life for my sake shall find it."
But would we labour for our sonls, we should then lay up for our
bodies, Phil. iii. 19 — 21. Make these reflections when you are at
your labour.
5. We are all laborious creatures. The greatest idler on earth is
in some respect busy. When your hands are doing nothing, yet
your hearts are busy. Our life is nothing but a continued succes-
sion of actions, as the fire continually burns, and the rivers con-
tinually run. Now God does not require of us to do more work, but
296 BELIEVERS LABOURTJfa
only oHier work. To do more than we do is in some sense impossi-
ble, for we are ever doing. The soul of man is like a watch, where
the wl.ccls go as fast when it moves falsely, as when it goes true.
Seeing then we are ever travelling, why may we not rather hold
the King's highway, than be wandering, as the blind, hither and
thither.
6. While we labour not to enter into this rest, we are labouring
about trifles ; like Martha, we are careful and troubled about many
things ; and like Ephraim, feeding on the wind, and following after
the east wind. What are riches, but the name of nothing, Prov.
xxiii. 5. Honours, but as a fair bubble that children blow up. In
all which, we but load ourselves with thick clay ; and when we come
to cast up our accounts we may say, " We have been with child, we
have been in pain, we have as it were brought forth wind." And
we answer Solomon's question with shame and blushing, " What
profit hath he that hath laboured for the wind ?" What a fool
was he that pretended to lead out an army to fight the enemy, and
all he did was to make them gather shells by the sea-side ? What
a fool was he that busied himself catching flies, while he should
have minded the aff'airs of the empire. Laborious idleness, and
solemn trifling, are very unbecoming a Christian.
Motive 2. Tour profession and your vows call upon you to
labour to enter. You have been professing yourselves believers in
Christ, and followers of him. You are therefore called upon " to
fight the good fight of faith, and to lay hold upon eternal life."
You were professing your union and communion with Christ, and
therefore labour to enter his rest. The head is gone to heaven,
why will not the members labour to follow ? Idle members, or such
as trifle away their time, are very unsuitable to a head that la-
boured so hard for their salvation. There is sap in the vine ; must
the branches hang on it withered, shall they not bring forth fruit ?
If not, take heed you be not lopped ofi", and cast over the hedge.
Shew your faith by your works, your union with Christ by your
spiritual labour. You were professing your near and special rela-
tion to him. Are you Christ's children, then mind you are to
labour, for he brings up no idlers. The heathens exposed those
children that they judged would not be useful for the common-
wealth. Christ's spouse must labour to be with her husband, else
she gives a shrewd sign of a whorish heart. His servants must all
labour, and his soldiers must fight for the kingdom above.
You professed your turning your back on the world and your
lusts. What must you do then, but labour to enter into that rest ;
and as you were called, so to come away with him. Will you look
FOR THEIR REWARB. 297
back again to tlie flesh-pots of Egypt ? Know what a look cost
Lot's wife. Have you set your face towards Canaan, and will you
not labour to enter there ?
You were at a spiritual feast; you have got your meal to fit you
for your work ; then up and be doing. The passover was eaten by the
Israelites with their loins girded, and their staves in their hands, as
ready to go forward ; so ought it to be with us. He feeds his people,
not for slaughter, but for work. There is a banner in Christ's baii-
queting-house, that the guests may know their work which they
have to do.
You were getting a full covenant sealed, influences of grace,
strength against corruption, all confirmed to you. It is but a mock
if you labour not, and so improve thera. Why went you to seek
strength, if you intend not to use it ? What need have you of in-
fluences if you mind not to go in the strength of them ?
You were devoting yourselves to the Lord ; you have lifted up
your hands to the Lord, and you cannot go back. If you do, God
will abhor you, the devil will find you more work than before, and
you will be a reproach to religion, and you will never sin at so
cheap a rate as before.
Motive 3. Your time is short ; ere long, all of us shall be in an
unalterable state. By the course of nature, some are at the borders
of the grave, many in their declining state ; to all of us our time is
uncertain, for graves of all sizes ai'e in the churchyard. One gene-
ration passeth away, another cometh in its stead. There is room
enough in the earth, notwithstanding of the vast numbers that came
to it before us. Every child that is born, comes to us with a warn-
ing away, telling us to provide our lodging elsewhere. Death will
neither be boasted nor bribed. Our life is a vapour, our days a
shadow, an handbreadth, soon passed over, yea a mere nothing. Is
our time short, then it will soon be over, and therefore.
We must labour now or never. The night cometh, in which
no man can work. Time for working will soon be gone, how can
we be at ease, while so much of our time is past, and so little
of our work byhand ? Yet are not there many on whom the
shadows of the evening are begun to be stretched out, and yet they
know not where they will take up their eternal lodging ?
Ere long our labour will be over, and we will come to that eternal
rest. If the work be hard, yet it is not long. He that is tired
with his journey, will recover his spirits, when he sees he is near
the end of it; and the shadows of the evening make the labourer
work heartily, knowing that it will soon be done. The apostle
tells us, our afflictions are but short, our weeping is but for a
298 BELIEVERS LABOURING
moment. For yet a little while, and the laughter of fools, which is
but as the crackling of thorns under a pot, will go away in a blazo,
and the sorrows and labours of the Lord's people will be at an end.
The watchmen will be called in from the posts, the soldiers will
lay by their swords and put on their crowns, and the labourers will
bid an eternal farewell to their painful labours, and enjoy their
reward.
I add, that in some sort, less pains will serve in religion to save you,
than men take in sin to damn them. For consider, religion con-
tracts our work, it brings it to one thing, Psal. xxvii. 4 ; Luke x.
41, 42. Sinners have the devil, the world, and the flesh, to please.
The work of religion also is of a piece. Sin not so. All the graces
of the Spirit go together in sweet harmony, but our lusts are quite
contrary to one another ; and as they war against grace, so they
war among themselves ; so that the sinner is dragged by one lust
one way, by another another way. And how uneasy is it to work
to different masters. This is what sinners do, and only religion can
give ease here.
Motive 4. Your time is uncertain, as well as short. We have
no security of life, but are tenants-at-will ; when the Lord may
call us away we know not, Matth. xxv. 44, 46. A moment's delay
here, may be an eternal loss. What an unsure thing is life to depend
upon ! How many have projected great things to be done in the
time to come ; but death has come unlooked for, and that day their
thoughts have perished. What remains, but that we should quickly
set ourselves to work, and with all diligence hold at it.
Motive 5. The devil is busy to keep you out of that rest. He
goeth about as a roaring lion, seeking whom he may devour. Though
you be idle, he is not idle. He is an industrious adversary. He
will be careful to put other work in your hand, and to suit his temp-
tations to your corrupt inclinations. If he can keep you out of
heaven, and accomplish your ruin, he will do it. He is an enemy
that wants not skill to contrive means for your ruin. He hath had
several thousand years' experience of the art of ruining souls. He
wants not malice enough to make him act vigorously ; and he hath
plenty of cunning to deceive. His power is great, but limited. He
may be counteracted, but it will cost labour. By the shield of faith
properly wielded, " We shall be able to quench all the fiery darts
of the wicked one." Learn then of the devil the worth of your
souls.
Motive 6. You have weighty calls to this work and labour.
1. You have the call of the word and ordinances. Wherefore
has the Lord sent you his gospel, but for this end. Does a master
BELIEVERS LABOURING 299
light a candle for bis servants to play themselves ? God has lighted
his candle among you. The work of ministers is to call you to
labour for the salvation of your souls. You are not shut up in
the dark, nor muffled up in clouds of error and ignorance. The
darkness is over, the light is come ; the night is over, the day
breaks, and the sun is up ; be not then as the beasts, but quit your-
selves as men, Psal. civ. 22, 23.
2. You have the call of providence. What may be the conduct
of providence towards each of you in particular, you ought to ob-
serve. I dare not but say, that the dispensation of providence
towards this congregation at this time, calls us to stir up ourselves
and to set about our work. The state of affairs also, in this land at
this day, has a loud call to us. Many are afraid of a stroke to these
nations; and while such great affairs are in agitation, it is unac-
countable to be idle and unconcerned.
3. The call of conscience. It is scarcely to be supposed, that
men who live under such gospel light as we do, but that sometimes
they have their convictions, when even heathens have theirs, Rom.
ii. 14, 15. Does not conscience often tell the sluggard, that a little
more sleep may be fatal to him. hear the excitements of your
conscience to duty, that you may not have to endure its gnawings.
Lastly, If you labour not, you will never see heaven. " Strive to
enter in at the strait gate ; for many, I say unto you, will seek to
enter in, and shall not be able." Here consider, that without
labouring, you will not be meet for it. In heaven there is eternal
work ; you should inure yourselves to it then, while on earth.
" They rest not there day and night." How uneasy it is for a man
to work who has spent most of his days in idleness ; and how un-
meet are idlers for heaven ; and unless you be meet for it, there
you cannot come. God makes his people " meet to be partakers of
the inheritance of the saints in light." Consider also, that falling
short of heaven is certainly getting hell. There is no middle place.
Now who can dwell with everlasting burnings ? how dreadful
will the thoughts of slighted salvation be to the damned ?
Objection 1. I am but young, it is time enough. Answer.
Begin when you will, you will find work enough to occupy all your
days. Youth is the best time for that great work ; and sure I am,
it is far more reasonable to give the best of our days to God than
to the devil. But there are graves of all sizes. You know not if
ever you shall be old. If you get not something of religion when
you are young, seeing you are brought up under a gospel ministry,
it will be a thousand to one if you get any thing of it when you are
Vol. IV. u
300 BELIEVERS LABOLRINU
old. If you should get it then, you will have but little time to
serve the Lord, and little strength for that little time.
2. Some say they are old now, and are not able. Answer. Con-
sider how you have spent your former days. Some never minded
God nor religion while strength lasted, and now strength is gone in
a great measure; you have the more need now to be at pains, " lest
you shall lie down in the dust, with your bones full of the sins of
your youth." As for those that formerly have been at pains, be-
ware that you think not that is enough. To you Jesus says, " Be
thou faithful unto death, and I will give thee a crown of life."
None are excepted from labour that will enter; and put the case
that your temporal life were lying at the stake, what would you
do ? But it is the least part of religion that consists in bodily
exercise, the most weighty and important part of it consists in soul
exercise.
3. Some say they have another thing to mind. They have an ill
world to wrestle with, and have much ado to get through it, and ob-
tain a livelihood. Answer. It will be sad to wrestle with the world
here, and with the wrath of God hereafter. Have you not a soul to
wrestle for ? Alas ! many do in this, as some who, when a house is
on fire, to save their clothes, they lose their lives. That is the
wrong way to get a through bearing. The safest way is to labour
for your souls, and trust to God for your bodies. In this way
" bread shall be given you, and your water shall be sure." " For
godliness is profitable unto all things, having the promise of the
life that now is, and of that which is to come." You that are ser-
vants, will work your master's work, and trust that he will pay
yon what he has promised; why do you not work God's work, and
trust his promise as much ?
4. Some say they do indeed resolve to be laborious Christians
after this. Answer. Is this work so easy, that you will needs have
it to be harder, ere you put hand to it. Assure yourselves, the
longer you delay, you will find the harder work of it. The devil
comes alone at first, at length his name is legion ; and it is always
hard to turn out old possessors. Sin is like waters, the farther
from the head the greater they grow, as Ezek. xlvii. 3 — 5. But
rgain, you are not sure that you shall see another day. We are
agreed about the necessity of labouring ; the only thing is, God
says do it now; you say you will do it afterwards; but the time to
come is not yours. " Repent," said the Jewish doctors, " only one
day before your death." It is wisely said then, " Repent this day ;
for it may be thou shalt die to-morrow." Once more, God's grace
is not at your disposal, for the outward call may cease, or it may
FOR THEIR REWART». 301
grow more faint. Conscience and the motions of the Spirit may
cease ; and if all should continue, you cannot assure yourselves of
grace to close with them after this moment.
5. Others say, the business is not so great but it may be soon
done ; it is but to cry to God for mercy, to believe and repent, and
we may do that on a death-bed. Answer. How do you know that
you shall get a death-bed, that you shall not in a moment drop
down into the pit ? Are there not some so suddenly snatched away,
that if a bare cry for mercy would save them, they cannot have
opportunity for it. But if they should get leave to cry, it is not so
easily got, Luke xiii. 24. Again, do you think believing and
repenting so easy ? Then I say, why do you not believe and repent
now? Will you not please God in a thing you can so easily do?
If you will not do for God what you think you can do so easily,
what confidence can you have to look for his favour. Again, I
think common sense should teach men at least once to try that on
which they mind to venture their eternal state, which if it misgive
they eternally perish. If a man were to be let down a steep rock
upon a rope, would he not first try if it would bear his weight ?
"Will you then try faith and repentance ; and if you have that faith
and repentance, that will secure your souls, they will put you on
labouring. But it is not so easy to get them as you suppose. True
faith and repentance are above nature's reach, Eph. i. 19, 20; Acts
iv. 34. "When conscience is awakened, though it is easy now for
some to presume, yet then it is not, as we see in Judas. The blind
mole, when dying, may recover its sight. Do you not observe that
a death-bed has oft enough to do with itself? Are not some persons
taken away in the rage of a fever, deprived of their senses ? Is
it time to turn to God, when you cannot turn yourself on your
bed ; or to secure your soul, when every member of thy body is
pained.
6. Some say all this is needless, for they have no power in them-
selves to do any thing. Answer. Wicked men do but mock us in
making this objection, for they think not as they speak. To evince
this, tell me, did you never resolve to labour ? Had you never in
all your life one serious thought concerning your souls ? Did
you never put off the motions of the Spirit with delays ? Where-
fore do you lean to your own works ? Again, no man does all he
can, or is able to do. There are many things you are able to
do Avithout special saving grace, and yet you will not do them.
Does the devil beat drums in your ears while you are hearing the
word, that you cannot listen to it, nor apply it ? Does he hold
fast your doors, and bind you to one another, that you cannot go
u2
302 BELIEVERS LABOURING
alone, and meditate on it? Does he forcibly stretch out your legs,
and lay a band on your tongues, that you cannot bow a knee to God,
nor cry to him for your souls ? Do then what you are able, and
look to God for grace, and never rest satisfied till he has put you
on the way of labouring. "Would a master take this for an excuse
from his servant, that he has no power to work till God act and
move him ? Why this is a most certain truth. Yet he must set
himself to it, and look to God for his concurrence. Upon the whole
then, let me charge your consciences with that word, Why stand ye
here all the day idle ?
7. Some say there are but few at such pains about religion, and
these are a crowd of mean people. Answer. These might be just
prejudices against religion, if Christ had not foretold that it would
be so, Matth. vii. 13, 14; Matth. xi. 25; 1 Cor. i. 26, 27. But I
had better go to heaven with the poorest on earth, than to hell with
nobles, rich men, and the greatest wits of the age. If the Scripture
be true, it is but few that will be saved. This work honours any
man, but no man can honour it.
Now to make this labour easy to you, I would recommend,
1. To keep the encouragements to the work in your eye ; particu-
larly such as these, the example of these that have gone before you,
and have got safe to the journey's end. These have made it appear
the work is possible, and the reward certain. You are not the first
that have taken heaven by storm. There is a cloud of witnesses be-
fore you. Again, that God accepts of sincere obedience, though the
work be not perfect ; if the workman be so, that is sincere, the
Lord accepts the work. " For if there be first a willing mind, it is
accepted according to what a man hath, and not according to what
he hath not." Now that heart is sincere, where there is not an al-
lowance of any known sin. Another encouragement is, the help
promised and ready for those that sincerely labour. " It is God
that worketh in them, both to will and to do of his good pleasure."
If you do the things that please him, you are not alone, he is with
you. There is also the great reward that is promised ; and we are
to have " respect unto the recompence of reward." It is no wonder
people labour for a rewarding God, whose hands are as full of re-
wards as his mouth of commands.
2. Live by faith. Faith has a mighty influence on our labouring.
Faith entitles us to that rest, and faith brings supplies for that
labour from the Mediator. It provides for all the rest of the graces
of the Spirit. A faith of the principles of religion, and a faith rely-
ing on the Mediator, are most useful,
3. Labour to get and keep up love to Christ. Love is the load-
FOR THEIK BEWARD. 303
stone of obedience. It makes every thing easy for the attaining of
what is beloved, as in Jacob's love to Rachel,
4. Look upon that labouring as your interest, as well as your
duty. Duty, considered as a mere task, is a weary business.
wonder that there is a possibility of entering that rest, and that you
may in such a way attain to it.
Lastly, Be constant in that labour. The great uneasiness flows
from the interruptions in that work. To stand still is to backslide,
and produces a new work to make up our lost ground, and constancy
creates easiness ; what is at first hard, by continued custom be-
comes easy.
Doctrine II. That heaven is a rest into which, those that now
labour for it shall be received. I have several times had occasion
to discourse of heaven. I will at present only point at a few things.
I. In what respect heaven is a rest ?
1. It is a rest from sin. Sin is a toil to a gracious soul. Satan
often gets God's children set to his work now ; but were they once
there, they shall sin no more, for the spirits of just men are made
perfect. They shall then be freed from all commission of sin, from
the inbeing of it, inclination to it, yea, or possibility of it.
2. From all misery, outward or inward ; no pain nor sickness ;
the poor shall be as easy there as the rich ; no desertion, nor
hidings of Grod's face. The wrath to come shall not come near their
dwelling.
3. From the works of their wilderness state. They shall not be
put to gather the manna in societies for prayer, or in public ordi-
nances ; but they shall be fed to the full with the product of the
land falling into their mouths without toil ; no prayers, mourning
self-examination, nor mortification there. Faith gives place to sight,
and hope to fruition.
4. It is a rest, in that it is the fulfilment of all the desires of the
soul. There they shall have the perfect enjoyment of God, and un-
interrupted communion with him. This is the point to which the
soul inclines ; as the needle in the compass, to the north. Till it
comes there, it is restless; but when there, it rests; for he is the
ultimate end, and it can go no farther. The soul can understand,
will, desire, no more, " Whom have I in heaven but thee ? and
there is none on earth that I desire besides thee,"
II. What sort of a rest is heaven ?
1. It is an active, or working rest. Their works follow them in
this sense. It is not a place where the soul may sleep out an eter-
nity ; but they rest not day nor night, yet their work is a rest.
They will wonder evermore, and yet with delight they will rejoice
304 BELIEVERS LABOURING
evermore without any surfeit, and praise without being weary of the
exercise.
2. A perfect rest ; a rest for soul and body both. The Israelites
when they got free of Pharaoh's taskmasters, yet in the wilderness
had sore toil, but then came to Canaan ; so the people of God, they
get some rest by conversion, but their great rest is reserved for
glory. When they came to the typical rest, there were thorns left
for their eyes, and pricks for their sides, but none in heaven.
3. Eternal ; it shall never be disturbed. " They shall be ever
with the Lord." Their glory is eternal, their crown fades not away.
"When they shall have been millions of years in their beds of glory,
there shall be none to create them the least disturbance, but for ever
they shall rest in the bosom of God.
then take heed ye fall not short of this rest, Heb. iv. 1.
1. Consider that the most of us, at least, have none of the pleasant-
est lives in the world. You work, you toil, and win your bread
with the sweat of your brows. The world is a stepdame to many of
us; now to fall short of this rest after this, is to have a continual
winter, two hells, neither rest here nor hereafter.
2. All of us have some hopes of this rest. Hope deferred makes
the heart sick ; but the eternal frustration of it will be a death, an
arrow sinking through the heart. To fall out of a hoped-for rest,
will sink the soul to the bottomless gulf of despair.
3. "We have this rest in our offer. The King of glory declares
his willingness to match with us, and to infeft us in the holy land.
To be excluded out of an offered rest, will make the soul for ever
restless, and gnaw it as a worm.
4. There is not the least rest in hell, not a drop of water. They
must needs be for ever sinking that are sent to a bottomless pit.
The smoke of their torment ascends, the worm never dies there, the
fire is never quenched. Let us then labour to enter into that rest.
Lest any man fall, after the same example of unbelief.
Doctrine. That unbelief is the great thing that makes hearers of
the gospel fall short of heaven. It is by this they stumble, fall,
and destroy themselves ; even as by it the Israelites fell short of
Canaan. To confirm this point, consider unbelief two ways :
I. As it rejects the word of God. " They despised the pleasant
land, they believed not his word." God has made a revelation of
his will unto sinners, in his word, faith believes his word, unbelief
rejects it, and so in effect says God is a liar. What can be expected
then, but that the God of truth avenge himself on this affront, by
shutting the unbeliever out of heaven.
FOR THEIR REWARD. 305
1. Unbelief rejects the doctrines of tlie word. We see how far
it has proceeded with some this day, that it has steeled their fore-
heads with as much impiety aud impudence as to reject the word of
God openly ; and to disbelieve all these truths that reason teacheth
not. The same root of unbelief is in us all by nature, and reigns
there, where grace has not captivated the heart to the obedience of
the truth. That this unbelief is even there, where it is not professed,
is clear, if we consider how few there are, that have had the inward
illumination of the Spirit of Christ to discover to them these truths
in their heavenly lustre, John vi. 45. Most men have received the
principles of religion, merely by the benefit of their education ; and
so their belief rests upon human testimony, which is no foundation
for divine faith, and therefore they are still unbelievers, Matth. xi.
25; and xvi. 17. Again, how many make shipwreck of their faith,
even of fundamental principles, in a time of temptation, especially
in a time of suffering, 2 Thess. ii. 11, 12, That house must be built
on the sand, and that faith must be ill founded, that cannot abide a
storm. Ofttimes it has been seen, that they that could dispute for
the truth, could not sufier for it ; while others that could not dispute,
could suffer. "What is the reason, but " that God hath hid these
things from the wise and prudent, and hath revealed them unto
babes." Another proof of prevailing unbelief is, the inconsist-
ency of most men's lives with their professed principles. Many
a man that pretends a sound head has an unsound heart. You
may as easily bring east and west together, as many men's practice
and their principles ; therefore God may say to them, as Delilah to
Samson, " How canst thou say, I love thee, when thine heart is not
with me." Every person believes fire will burn them, and therefore
none cast themselves into it.
2. Unbelief rejects the promises of the word. God has made
great promises, but unbelief looks upon them only as fair words.
They that receive these promises, are by them made partakers of a
divine nature ; but surely men possessed of such a nature are very
rare, for as the apostle says, " all men have not faith," that is, few
men. The Israelites had a promise of entering Canaan, but did they
believe it ? No ; they said, " God had brought them to the wilder-
ness to kill them." The promises are as silver cords sent down from
from heaven, to draw sinners to the promised land ; but unbelievers
cast these cords away from them.
3. Unbelief rejects the threatenings of the word. Men are of
stubborn natures; God hath therefore hedged about his law with
threatenings of wrath. As men travelling in deserts carry fire with
them, to drive away wild beasts from attacking them, so God
306 BELIEVERS LABOURIKG
tlireatens men, to keep them from sin ; but sinners generally are
more beastly than beasts, and will touch the smoking fiery mount-
ain, though they should be thrust through with a dart ; and will
make promises of safety to themselves, in opposition to God's threat-
enings. Dent. xxix. 19, 20. If we consider narrowly, we will find
unbelief of the truths of God at the bottom of almost all these sins
that ruin souls, as the mother that brings them forth, Heb. iii. 12.
I will instance this in a few, what more bloody sin than unconcern -
edness about the state of our souls. Few are concerned to inquire
into that, whether there be a change made on them, that is saving
or not. They live as they were bom, and are like to die as they
live. Now, what is the cause of this but unbelief, which makes them
say, " we are rich and increased with goods, and have need of no-
thing," and know not that they are wretched, and miserable, and
poor, and blind, and naked. Do these persons believe the sinfulness
and misery of a natural state ? Do they believe they cannot please
God, that they are full of sin, and every thing they do is sin ? that
they are under the wrath and curse of God, and that there is no
salvation without regeneration, and no regeneration but that which
makes a new creature ?
Again, presuming on the mercy of God, they live in their sins
out of Christ, and yet they hope for mercy. Do these believe that
God is such an one as he has revealed himself to be ? Do they be-
lieve him to be just and holy, and that he will by no means clear
the guilty. They overturn the very foundation of the gospel ; for
if mercy could have been had for mercy's sake, what needed Christ
die.
The text intimates to us, that it is unbelief that cuts the sinews
of the labour here enjoined. What idler would not dig, if he
thought to find a gold mine that should be his own ? How do men
sweat and work, in order to get a livelihood, and these same persons
will not be at pains for heaven. Surely if they believed the one as
well as the other, they would not refuse. By the continuance of an
unholy life, men shew that they do not believe that " without holi-
ness no man shall see the Lord." Do they think hell to be a real
place of torment, or only a bugbear ?
II. Consider unbelief as rejecting Christ. When men had by
their sin excluded themselves from heaven, God sent Christ into the
world, that whosoever believeth on him should not perish, but have
everlasting life. Now unbelief rejects him, and casts him off", who
is the only Saviour, Acts iv. 12.
Unbelief questions, yea and denies the soul's need of Christ. It
pus's up men with conceit of themselves, so that it is a difiicolty to
FOR THEIR REWARD. 307
get them to submit to be carried to heaven. " Going about to estab-
lish a righteousness of their own, they have not submitted them-
selves to the righteousness of God." Strange indeed, that the
patient will refuse to submit to a cure, or a naked man to receive
clothes.
Sometimes unbelief denies the infinite merit of Christ, and with
Cain says, as the margin has it. Gen. iv. 13, " My sin is greater than
can be forgiven." ! but it goes ill down with an unrenewed heart,
to expect life out of death, and satisfaction to justice by another.
They that have believed according to the exceeding greatness of
God's power, have found this very difficult.
Sometimes it denies Christ's willingness to save and help the
sinner. Hence we find the leper believing his power, but doubting
his will : " If thou wilt, thou canst make me clean." Men think it
easy to believe Christ's willingness to save them, till the conscience
be enlightened, and then this monster sets up its head. Now re-
jecting Christ, it must needs make men fall short of heaven. For
by this mean,
1. It keeps the soul in a state of condemnation. "He that be-
lieveth not is condemned already, because he hath not believed in
the name of the only begotten Son of God." It keeps the soul under
the curse of the first covenant, lays them open to the justice of God,
in so far as it makes the soul turn its back upon the city of refuge.
The soul is kept naked, having no righteousness in which it can
stand before the Lord.
2. It keeps the soul in a state of impotency to do any thing to
purpose for its salvation. It shackles the man so as he cannot
labour, nay, nor move heavenwards. '' Without me," says Jesus,
*' ye can do nothing." No influences of grace, to help to resist temp-
tations, can the unbeliever have ; for unbelief blocks up the way of
communication between heaven and earth, Jer. xvii. 5, 6 ; Matth.
xiii, 58. The unbeliever may pray, but God regards not his prayers,
" for without faith it is impossible to please hira."
3. In a state of separation from God ; for there is no access to
God, but by Jesus Christ. " No man cometh unto the Father but
by him." Faith lays hold on him in whom the Father is well
pleased. But as all they that were out of the ark perished in the
waters ; so all they that are out of Christ shall perish in everlasting
misery.
4. Under the guilt of all its other sins. If a man believe, he will
be saved, whatever his sins have been; for faith transfers the guilt
upon Christ, which the river of his blood washeth away : but if uot,
he is damned : for unbelief rivets all other guilt.
308 BELIEVERS LABOURING, &C.
Use. Take heed, then, there be not in you an evil heart of unbe-
lief. Here is the enemy that kills its ten thousands ; that makes
foolish virgins fall down to hell from the threshold of heaven. It
signifies little what lusts be borne down, if this set up its head and
prevail ; if there be any hazard, it is from this quarter ; yet how
many are there that will mourn and confess other sins, but this that
wounds Ci.r^bl's i.eart most, touches their hearts least. Seek it out
then, lest if it be with you undiscerned, it lock you out of heaven at
last.
The example of others that have fallen by unbelief, should quicken
us to all diligence about our salvation. By unbelief the Israelites
fell in the wilderness, and never saw the promised land. By uube-
lief, many that have a flourishing profession have turned apostates
from God ; see these, John vi. 60, G6. The Jews fell out of the
visible church by this, Rom. xi. ; and by this, hypocrites in all ages
have fallen short of heaven. For this end they are recorded, that
we may escape the rocks on which others have split. Our hearts
are all alike by nature ; " as in water, face answereth to face ; so the
heart of man to man." We may stumble on the stumbling stone on
which others have broken to pieces, if we do not take heed.
See then what use we are to make of the sin and ruin of others.
They are not matters of sport or talk, to spend the time ; but
fearful examples placed before us, to bid us always beware. Sure,
as a fall from a high place is the most dangerous ; so for us to fall
over others that have fallen, and whose fall should make us take
heed to our feet, will make us fall very deep into the bottomless
pit. The first unbelievers may say, though they heard, yet they saw
not the danger ; but after such direful examples, we cannot but say,
as we have heard, so have we seen. Amen.
MINISTERS IN THE CHUECII, &C. 309
Preshyterial Exercise, May, 27, 1708.
MINISTERS IN THE CHURCH APPOINTED BY CHRIST.
SERMON XXX.
Ephesians iv. 11, 12.
And he gave some, apostles ; and some, prophets ; and some evangelists ;
and some, pastors and teachers ; for the perfecting of the saints, for
the work of the ministry, for the edifying of the body of Christ.
The apostle having pressed unity amongst cliurch members, even
from the consideration of the diversity of gifts among them, seeing
they all come from one and the same head ; namely, from Christ
their common Lord and store-house ; and having confirmed this from
Psal. Ixviii. 18, he doth in the text instance these divers gifts, all be-
stowed by that one blessed head for the very same ends. " And he
gave," &c., this is the connection.
But lest we stumble in the threshold, there is one difficulty to be
removed, before we enter on a particular explanation of the words.
This is, in the text there is nothing of gifts, but only of offices and
office-bearers instituted by Christ in his church. He speaks not of
gifts necessary for the apostleship, but of apostles ; he says not of the
gift of prophecy, but prophets. To this it is answered, that saying
the latter, he snpposeth the former; the diversity of offices including
the diversity of the respective gifts, seeing Christ never calls any to an
office, but he always endues them with gifts in some measure suitable.
He thrust out no labourers to his vineyard, without instruments for
labour ; nor does he send out any naked and unarmed, to pull down
the kingdom of Satan. Thus the anointing in use of old, did signify
both the call and furniture for the office.
In these words we have two things : —
1. A remarkable instance of our exalted Lord's liberty to his
church, in bestowing divers gifts upon her.
2. The end for which he hath given these.
As to the first of these, for the right understanding of it, four
things are to be considered: 1. The gifts. 2. The giver. 3. The
act of donation. 4. The time to which it relates.
As to the gifts, they are various, and this variety is held forth two
ways :
1. By the distributive particle some, often repeated ; which seems
to hold fortli two things: 1. A distinction betwixt the church and
310 MINISTERS IN TUE CHURCH
her officers, and teachers, against the confusion introduced by
Socinians, Anabaptists, and others, who impugn the necessity of a
call to the work of the ministry, and transgress the sacred bounda-
ries set by the Lord of the vineyard ; who gave some, not all, to be
apostles, pastors, and teachers. All may indeed prophecy, as saith
the apostle, 1 Cor. xiv. 31, that is, all who have the gift of prophecy ;
but as the apostle says, 1 Cor. xii. 29, " Are all apostles, are all
prophets." 2. A distinction among the offices which Christ has
instituted ; he made not all church officers apostles ; but some
apostles. He hath given the several office-bearers in his house their
distinct provinces ; some to be employed one way, some another,
though all for the good of the church. Even as in the building of
a house, divers artificers must be employed, every one in their proper
work ; but all for one and the same end, to make a convenient habi-
tation. Howbeit, these office-bearers are not co-ordinate but sub-
ordinate ; and the superior office includes the inferior, so as the
apostle could do what the prophet, evangelist, pastor, or teacher
might do ; but not contrariwise. We acknowledge a beautiful sub-
ordination of officers and courts, in church government ; but amongst
officers of the same kind, there is by divine institution a parity.
2. This variety is held forth by a distinct enumeration of several
orders of the ministry in the church. We must particularly inquire
what these are :
I. As for apostles. The word in general signifies any messenger
sent in aflTairs, whether of the church or commonwealth, John xiii.
16. Thus Epaphroditus, is in Philip, ii. 25, called the apostle of the
Philippians, V'^*' ^« airoarToXov^ or messenger ; as being sent by them
to Paul, to carry their benevolence to him ; not as having the name
and office of an apostle derived to him, as some fondly imagine ;
which absurd conceit the antitheses in the text at first view baffles.
" Yet I supposed," says Paul, " it necessary to send to you Epa-
phroditus, ray brother and companion in labour, and fellow soldier,
but your messenger, and he that ministereth to my wants." Now
this resolved, according to that notion, will scarcely make good sense.
But the word in Scripture is usually taken in a more restrained
sense ; and denotes those extraordinary officers whom Christ set in
his church, as master builders, who are commonly reckoned twelve ;
Matthias being added to the eleven, in room of Judas, and after-
wards Paul was added. These were a kind of office-bearers in the
church whose commission was universal and unconfiued ; whose
great work was to plant and found churches through the world,
Matth. xxviii. 19 ; being endued with an infallibility in teaching,
according to John xvi. 13. They had power to work miracles, and
APPOINTED BY CHRIST. 311
to confer the visible gifts of the Holy Spirit, by imposition of their
luinds, and were eye witnesses of Christ. Hence Paul proving his
apostleship, urgeth this, 1 Cor. ix. 1 ; and pleads it for himself with
the rest, 1 Cor. xv. 7, 8. That they were immediately called, i?
generally the opinion of orthodox divines, from which we see no
reason to depart, seeing the evangelists witness this of all of thera
but Matthias and Paul. As for Paul's immediate call, it is no less
clear from Acts xxvi. 16 ; Gal. i. 1.
A late prelatical writer asserts that Matthias was not immediately
called, but by the apostles. But it is plain from the history of
Matthias' call, recorded Acts i, that he was by God's immedi-
ate choice and declaration by a lot, set apart for his office ;
and though the apostles presented the two to the Lord, yet he made
the choice, and gave the call by that lot, after prayer made to him
for that effect. A late writer of our own, to whose labours our
church oweth very much, doth in this point go something out of the
ordinary road, asserting it to be most evident that God called Mat-
thias mediately, partly by the suffrages of the people, partly by
their lots ; yet withal, he grants that Matthias' call was extraordi-
nary in that God directed the lots by an extraordinary providence,
as in the case of Achan. For ought I know, the discovery of Achan
has hitherto been looked upon as immediately from God, and the
text seems to sound it so, Josh. vii. 14. And if Paul's call was im-
mediate, being by a voice from heaven, so was Matthias' call ; God
discovering his mind in this case by the lot, as much as by a voice
in the other. " Wherefore," the apostles in their prayer before the
lots say, Acts i. 24, " Shew whether of these two thou hast chosen."
The call and choice then was the Lord's, by himself, not by the peo-
ple ; and the lot was an infallible discovery of his mind, as it was
in that case used. For although God doth not guide elections per-
formed by lots so as they shall always fall right, when the choice is
referred to a lot, without a call from the Lord to make use of the
lot, as in the case of choosing magistrates by lot, which became un-
necessary is therefore unlawful ; yet the apostles having been called
to the use of lots in this case, and having a promise of the discovery
of God's mind in this case thereby, this being necessarily pre-snp-
posed to their prayer in faith, it plainly follows this lot could not
but fall right, and consequently that the call thereby was God's im-
mediate call, as much as if it had been by a voice from heaven.
After all, that the people there, being only one hundred and
twenty, should have a power to call a man to be an immediate offi-
cer of the universal church, by an approved deed, as the apostles
were, seems to be a principle that can hardly be defended ; unless,
312 MTNISTEKS IN THE Ciri'UCH
with n crrtain set of men, it be maintained tliat tlie number of tlie
brethren then was no more than an hundred and twenty, which. with
little difficulty might be disproved.
II. There are prophets. The word signifies one that foretells
things to come. The New Testament prophets spoken of in the text,
were those who were endued with singular wisdom and knowledge
of divine things, not by human industry, but by inspiration of the
Holy Spirit. They did by immediate inspiration interpret the
Sciptures, open up the Old Testament prophecies, confirming and
proving the doctrines of the gospel by these. Hence revelation is
made the matter of prophecy, 1 Cor. xiv. 6. God did also by his
Spirit reveal to them things to come, which they foretold for the
confirming the faith of the people of God, and rendering the wicked
inexcusable, Acts xi. 27, 28; and xxi. 10. The nature of their of-
fice shews their call to have been immediate. The church of the
Jews had prophets raised up to them for a long time, but prophecy
ceased with them when Malachi died ; and their church having been
thereby planted, nourished, and maintained, its failing was a token
their church was about to expire. They themselves acknowledge
that the gift of prophecy was not bestowed under the second temple,
on any after the days of Malachi, so they reckon it among the five
things wanting in the second house ; but they expected the resto-
ration of it under the Messiah, and that warrantably, as Joel ii. 28,
29. Wherefore the seiting up of prophets under the New Testa-
ment is a conclusive argument against them, that the Messias is
come. Unless they admit of the New Testament prophets, prophecy
has left them about double the time that their church, as constituted
by Moses, had it ; which nothing but judicial blindness can make
Haggai's little while, chap. ii. 6, 7-
III. There are evangelists. Not those who wrote the gospel, for
two of these were apostles, namely, Matthew and John ; but a kind
of preachers of the gospel, who were companions of the apostles in
their travels, assisting them in the work of the gospel ; being sent
out by them to settle and water such churches as the apostles had
planted, 1 Cor. iii. 6 ; 1 Tim. i. 3. They were not fixed pastors of
any particular church, but remained in these places whither the apos-
tles sent them, till they were by them recalled, 2 Tim. iv. 9. Such
were Tychicus, Sylvanus, and others, and particularly Timothy and
Titus, whom prelatists will needs have to be bishops, the one at
Ephesus, the other at Crete, though Timothy is expressly called an
evangelist, 2 Tim. iv. 5. Besides the occasional transient employ-
ment of Timothy at Ephesus, and of Titus in Crete, is sufficiently
intimated by the apostle, while he tells us, that he besought
APPOINTED BY CHPvI-T. 313
Timothy to abide at Ephesiis, and t1iat he left Titus, both of them
upon a special business, 1 Tim. i. 3 ; Tit. i. 5 ; and they are both
recalled in the very epistles sent to them. That they are called
bishops in the postscripts of the epistles sent to them is no argu-
ment ; these postscripts being neither canonical nor true. They
were not subjoined to the epistles, till some hundreds of years after
they were written. In the postscript of the first epistle to Timothy,
Phrygia is called Pacatian, which was not the name of it, till it was
conquered by Pacatius, a Roman general, three hundred years
after Christ. The postscript of that to Titus says it was written to
Nicopolis, which agrees not with Titus, iii. 2.
IV. There are pastors, feeders of the flock of God, and the word
denotes both preaching and ruling. Their office is to pray with, and
for the flock ; to read the Scriptures publicly ; to catechise, bless
the people, and rule them ; all which, and more belonging to their
office, is asserted by the "Westminster Assembly, in the propositions
concerning church government. These are our ministers of congre-
gations.
Lastly, There are teachers or doctors, whose work it is to teach
the doctrines of religion, and confute the contrary errors. Though
the particle some is not here added betwixt the pastors and teachers,
yet they are distinct church officers. The pastor being gifted with
a word of wisdom, by which, besides his ability in some measure to
open the Scripture, he is fitted wisely and powerfully to apply the
word for working on people's afl^ections, and for advancing practical
godliness. The teacher being gifted with a word of knowledge for
opening up the Scripture, establishing truth, and confuting error.
This diff'erence the apostle holdeth forth, 1 Cor. xii. 8 ; Rom. xii.
7, 8, where the diff'erence of their functions is clearly intimated by
the difi^erent concerns which they are to wait upon.
The apostle doth not here enumerate all the office-bearers in the
church. We will find others reckoned up by him elsewhere, and
therefore silence here as to ruling elders and deacons is no argn-
raent against their offices; the scope of the apostle here being only
to enumerate preaching oflicers, whose various gifts are most con-
spicuous in the edifying of the church ; who are appointed for the
work of the ministry, to bring us to unity of the faith, and of the
knowledge of the Son of God, verses 12 — 14.
But no satisfactory reason can be given for omitting pope or pre-
late here, had they been any of Christ's creatures in his church.
When they shall shew the signs of their apostleship, then, and not
till then, may we allow them to be the successors of the apostles, in
another sense than ordinary ministers.
314 MIKISTEBS IN THE CHURCH
The apostles, prophets, and evangelists, were extraordinary offi-
cers, and their offices ceased with themselves, having been appointed
for that particular state of the church. Now the house is built up
and finished; and pastors and teachers, and other ordinary officers,
are sufficient to hold it up, though they were not so for erecting it.
II. The giver is Christ. The apostle elsewhere ascribes the giv-
ing of gifts to the Spirit, 1 Cor. xii. 11 ; and the giving of these offices
he ascribes to the Father ; but this being an external work of God,
is common to all the three persons. The Father is the fountain of
all gifts, the Son the distributor of them by the Holy Spirit.
III. The act of donation, he gave. It denotes the excellency and
usefulness of these offices, which Christ has given to supply the
want of his bodily presence. And withal, his sending out these
officers, as well ordinary as extraordinary, for both are said to be
given by him.
IV. The time to which this relates ; " when Christ had ascended
up on high." Objection. Christ gave the apostles their commission
before he ascended. Answer. Till Christ ascended, they had not
the fulness of apostolical gifts necessary for the discharge of their
office in its full extent. Therefore Jesus, being assembled together
with them after his resurrection, commanded them that they should
not depart from Jerusalem, but wait for the promise of the Father,
which, saith he, ye have heard of me. Consequently, after Christ's
ascension, they were solemnly inaugurated and installed in their
office, by the visible outpouring of the Spirit upon them. " And
there appeared unto them cloven tongues, like as of fire, and it sat
upon each of them." They had their commission before this ; but
the actual sending of them through the world was not till this
time. We are now,
II. To attend to the end or design of this gift, which is threefold :
1. In respect of the saints, these who are in Christ already, the
ministry is to perfect them, t^poq tov KaTapTiajxov. The word signifies
the restoring and setting dislocated members again m their proper
place ; it is borrowed from surgeons, with whom KarapTifffiog is iJ-sra-
yioyri tmv otrrtwv fK tov vpoc (pvtiv tottov, tig tov kutg ^vffiv. The reducing
of bones from a preternatural, to their natural place and situation.
It signifies also, the perfecting and establishing them in the restored
state. So the Corinthians, who by their factions and divisions
were rent asunder, and as a disjointed body, are exhorted to be
KaTupTiffusvoi, perfectly joined together, as a joint well knit, 1 Cor. i.
10. The saints being, by reason of remaining corruption, so ready
to turn aside both from Christ the head, and from their brethren
fellow-members. God gave ministers to be spiritual surgeons to set
APPOINTED BY CHRIST. 315
them right again, and to fix them in nearer union to Christ by faith,
and to their brethren in love.
2. In regard of themselves, for the work of the ministry. It
is for work that they are appointed. This work for the kind of
it is diuKovia, a ministry or service. Tlie first excluding idleness, the
second excluding a lordly dominion. The word comes from Kovia dust,
and denotes a painful and laborious service, in which men are ser-
viceable, as those that make haste in travel, raising the dust about
them by their speed. So that they are neither to be loiterers, nor
lords over God's heritage ; but to serve them in the concerns of
their souls, by the dispensing of the word publicly and privately,
by dispensing the sacraments, and the censures of the church.
3. In respect of the body of Christ ; it is to edify it, namely, the
mystical body of Christ. There is a double metaphor here ; one
taken from the natural body to which the church is compared, in
respect of its union with Christ the head by faith, and that union
that is among the saints by love ; and the vital influences received
from Christ by the church. The other metaphor is taken from
masons, whose work it is to build a house. Thus they are to build
the body of Christ; and so they do, when they are instruments in
Christ's hand to lay new stones in the building ; that is, to convert
the elect, and to fix and raise up others that are already laid ;
being instruments of the growth of converts in knowledge, faith,
and holiness.
The Holy Ghost casts in that of the work of the ministry betwixt
the other two ends. The two great ends not being to be obtained
by naked gifts, or the honour of the office, but by a painful and
laborious discharge of the trust committed to them.
The sum of all is, Christ Jesus having ascended up on high, gave
various gifts to the church, in that he gave various officers to it
suitably qualified; he gave some, not all, to be extraordinary,
namely, apostles, prophets, and evangelists ; some to be ordinary
officers, pastors, and teachers ; and whatever diftereuces be among.st
them, they were all given for one common end, to labour in dispens-
ing gospel ordinances, for restoring and perfecting saints, who are
so often out of frame, and for gathering in the elect, and increase
of grace in those that are converted.
Vol. IV.
3lt) MINISTERS TO CONTINUE
Preshyterial Exercise Addition, June 24, 1708.
MINISTERS TO CONTINUE TILL THE CHURCH BE PERFECT.
SERMON XXI.
Ephesians iv. 13,
Till tue all come in the imity of the faith, and of the knoiuledge of the
Son of God, unto a perfect tnan, unto the measure of the stature of
the fulness of Christ.
DocTKiNE I. That the office and work of the ministry is to continue
till all the elect of God be fully perfected, and the church arrive at
its full growth. This is the principal doctrine of the text. We
shall first confirm this doctrine, and then give the reasons of it.
I. To confirm the truth of this, consider,
1. That Christ's presence is promised to the ministry always,
even to the end of the world, Matth. xxviii. 20 ; now this supposeth
the existence of the ministry till then. Ministers are the stars
which Christ holdeth in his right hand, that will always shine more
or less while the stars are in the firmament; and wicked men may
as well attempt the divesting of the heavens of these glorious lights,
as the church of Christ of a ministry, for they shall never be able to
effect the one any more than the other. Even when the church is
into the wilderness, some are commanded to feed her there.
2. The sacraments are to continue till then, snd consequently a
ministry by which they may be dispensed. As to baptism, it is
plain from that, Matth. xxviii. 20. Though the blasphemous So-
cinians account it only a temporary right, used by the apostles
towards those, whether Jews or Gentiles, of whom the gospel church
was first made up. But there is a command universal in respect of
persons to be baptized; in respect of places, and in respect of times,
to the end of the world. As circumcision lasted in the church till
Christ's first coming, so must baptism till he come again. And as
for the sacrament of the supper, it must continue till the Lord come
again. For by it we do shew the Lord's death till he come.
3. The Scripture holds forth public ordinances, in which the
Lord keeps communion with his jjeople, never to be laid aside till
they come to glory. It is one of the singularities of the upper
house, that there is no temple there. Rev. xxi. 22. Here they look
through the lattices of ordinances, till they come to see face to face
in heaven. It is when the day of glory breaks, that these shadows
TILL THE CHURCH BE PERFECT. 317
will flee away ; but till that time, Christ has promised to be iu tlio
mountain of myrrh — the public ordinances; so called iu allusion to
the temple, which was on a mountain.
II. lleasons of the doctrine. It must continue.
1. Because the ministry is a mean of tlie salvation of the elect.
" It hath pleased God by the foolishness of preaching, to save them
that believe." They are these by whom the Lord gathers his elect ;
the means must continue till the end be obtained, Rom. x. 14, 15.
While there is a lost sinuer to seek, the Lord will not blow out tlie
candle ; and while the night remains, and till the sun arise, these
less lights are necessary to be continued in the church.
2. The ministry is appointed of Christ, in some measure to supply
the want of his bodily pr«.sence in the world. He spoke iu the
prophets before he came, as the word is, Heb. i. 1 ; yea to the
old world, by his Spirit in Noah a preacher of righteousness, he
preaclied. Now when he is ascended up on high, he hath given a
ministry; and now God doth beseech sinners by them; and iu
Christ's stead, we pray sinners to be reconciled to God. They must
then continue till the Lord come again.
3. Because their work which they have to do, will continue till
then. They are ambassadors for Christ, and while he has a peace
to negociate with sinners, he will still employ his ambassadors.
While Christ keeps house in the lower world, stewards must be
maintained to give his servants meat in due season. While weeds
grow in the vineyard, the labourers must be continued ; and till the
house be fully built, and every stone laid in the building, it is not
time to dismiss the builders.
4. What society cau be preserved without government and gover-
nors. Every society hath its governors, and so the church must
have hers also. While corruption remains in church members, there
will be out-breakings among them. That company that is terrible
as an army with banners, how mean would it be if there were not a
set of men appointed by the Lord to order and govern them ; they
would soon turn into a mass of confusion. In the best constituted
church how often is the beauty of it marred ; how often does the
enemy break in, though the watchmen keep their posts, and stand to
give warning to the city ; how much more, if there were uo watchmen
at all. These then must be continued, till they all be within the
gates of that city, where the gates are never shut, because uo enemy
can make an attempt to break in, and these that are within have no
inclination to go out.
Use 1. Of information. It lets us sec tliat the church shall never
fail altogether. The continuance of the mini&u} aigues the cen-
X 2
318 MINISTERS TO CONTINUE
tinuance of the church. When the Lord has done his work, he will
doubtless call in his servants, and will not have watchmen where
there is no city to watch. The church and her ministry also, may
be driven into the wilderness, and they may both be reduced to a
very small number, but neither of them shall altogether fail. There
may be seven thousand in Israel, when Elias thinks he is left alone ;
and the witnesses of the truth may be seen so far gone as if they
were dead, and yet there are still some in the darkest time, who
afterwards appear as if they had risen from the dead.
Again, this shews that Christ hath a special care of, and provi-
dence watching over the ministry. Ministers are the great butt of
the world's malice, the thorns in their eyes of which they would fain
be freed ; and readily, when a storm ariseth, it blows most violently
on their faces. Papists cry for miracles; if they were not blinded,
they might see it in the continual preservation of these earthen
vessels, for all the opposition they meet with in the world. But
Christ holds the stars in his right hand.
We see also the dignity of the office. The greatest officers in
earthly kingdoms, yea kings themselves, hold not their offices by such
a tenor. Their work is to carry on God's work in the church till
the church be perfected, a noble work, and a long term indeed for
the continuance of their office ; which is never to cease till Grod be
all in all, and all the elect be in heaven.
Wo then to those that are above teaching, and despise the ministry
as that which they might well want. Has Christ set a ministry in
the church as an useless burden upon the people. It speaks a pro-
fane spirit, and a growth indeed, but not towards that in the text ;
a growth in wickedness and self-conceit. Let us therefore prize
the preaching of the word.
Doctrine II. The diversity of gifts bestowed on ministers hath a
tendency to, and is designed for advancing of unity among God's
elect people, for unity is the centre of all these divers gifts. These
are as the strings of a viol, some sounding higher, others lower; yet
altogether making a pleasing harmony. " Thy watchmen shall lift
up the voice ; with the voice together shall they sing : for they shall
see eye to eye, when the Lord shall bring again Zion." There are
many things necessary to make a compact building, such as the
church is. Some must procure the stones, some lay them; some
smooth and join the wood, and altogether make a compact uniform
house. Round about the throne are the four beasts ; some eminent
for lion-like boldness ; some for the patience and laboriousness of the
ox ; some for prudence, and some for quick-sightedness in the
TILL THE CHURCH BE PERFECT. 319
mysteries of godliness. The church can want none of them. "The
eye cannot say to the foot I have no need of thee." Some brought
blue, purple, scarlet, goat's hair, to the tabernacle. Some of these
things were more necessary than others, but none of them could
be wanted. All our Lord's gifts to his servants, tend to unite his
servants with Grod, and among themselves, by faith and love.
Use. 1. For information. This lets us see what a desirable thing
unity in the Lord is. It is that which is the great end of all these
divers gifts that Christ has bestowed. It is comely in the eyes of
the Lord, and so should it be in ours. By Adam's fall his whole
posterity were broken and shattered, rent from God and from one
another. To cure this, God has appointed Christ a new head, under
whom they might all meet again in unity ; and Christ has appointed
ministers adorned with a diversity of gifts, in order to accomplish
this.
2. It may also let us see what is that government of the church
that looks most like divine institution ; whether prelacy that gives
the keys unto one, or presbytery that gives them to the unity of
ruling church officers. Which of them is most adapted to the end
of the ministry ; whether one gift, or diversity of gifts. The text
determines the question, and consequently determines that several
presbyteries diversely gifted, are the subjects of church power, and
not a single prelate. Prelacy looks nothing like Christ's economy,
and his way of managing his house ; therefore prelacy brought in
for the remedy of schism, was a step very far out of Christ's way.
And this church was for many years preserved from heresy and
schism also, by means of presbyterian government ; and though of late
our schisms have increased, it remains still, that it is the government
most adapted to unity, according to the Scriptures.
Use 2. Of reproof. It reproves those people who make the divers
gifts of ministers occasions of schism and faction. " One saying I
am of Paul, and another, I am of Apollos." It is a great weakness
that people cannot value one gift, but they must undervalue another.
Many cannot build up one in their esteem, but they must needs have
the ruins of others for a foundation for it. How contradictory are
their desires, to what Christ would have in the church. Christ
would have diverse gifts, and they would have but one, and that all
might be just of a piece with what they fancy. These that say they
can get no good of such and such a gift, had need to take heed,
that when they get good, it be not rather a tickling of their fancy,
than solid edification.
But much more are these ministers to be reproved, who improve
their gifts to the rending of the church, and breeding in people a
320 MINISTERS TO CONTIN'UE
c'>nteTnpt of others. " Some, indeed, preach Christ, even of etivy
sind strife: and some also of good will. The one preach Christ of
contention, not sincerely, supposing to add affliction to my bonds."
This is a dreadful perverting of the end of these gifts, and says
that such are devoted more to their own honour than to the good of
Fonls.
Doctrine III. Whatever differences are now among the godly,
yet a perfect unity is abiding them, in which they shall all have
the same apprehensions and views of spiritual things. To confirm
this, consider,
1. The perfect unity of the elect of Grod, is that which is pur-
chased by the blood of Christ, and therefore must needs take elfect.
He died, " that he might gather together in one, the children of
God that were scattered abroad." Sin has built up a partition wall
betwixt God and the elect, as well as others, and a partition divid-
ing them among themselves. The sufferings of Christ, hath meri-
toriously thrown it down ; upon which it must needs t'oUow, that it
will be actually thrown down by the Spirit of Christ beginning the
work here, and afterwards perfecting it.
2. This unity is prayed for, by the great Mediator, whom the
Father heareth always, and whose intercession must needs be effect-
ual, John xvii. 21 — 23. He came into the world, to make up that
rent which sin had made ; and he is now at the Father's right hand
pursuing the same design, never to leave it till it be perfected.
3. The same Spirit dwells in the head and in all the members,
though not in the same measure ; the same ointment poured on the
high priest's own head, runs down to the skirts of his garments, and
anoints all the members of Christ. Hence the apostle presseth unity
from the fellowship of the Spirit, they being joint partakers of the
one Spirit of God, Phil. ii. 1, 2. This Spirit hath begun that union,
and is still at the uniting work ; and it consists not with the honour
of God, not to perfect that which he hath begun. For which cause
the church may confidently say as David, " The Lord will perfect
tiiat which coucerneth me : thy mercy, Lord, endureth for ever :
forsake not the works of thine own hands."
4. The occasion of the disordant judgments that are among the
people of God, wiH at length be taken away. There is great dark-
ness now, iu those that have the greatest share of light and know-
ledge. The time we are in this world, is a night in comparison of
the day of eternity that is approaching. No wonder we have every
one our own mistakes ; but where we are going, there is no night
there. Now the most knowing, know but in part ; but that which
TILL THE CHURCH BE PERFECT. 321
is perfect will come, and tlien that which is in part will be done
away. Now we are but children, and therefore want not our child-
ish conceptions of heavenly things ; but when we come to a perfect
man, these childish things will be put away. Now we see but
through a glass darkly, but then face to face. Now we know but in
part, but then shall know as we are known, most clearly and dis-
tinctly, as it is said, 1 Cor. xiii. 9 — 12. So truth being but one, our
conceptions of it will be the same, when we shall be perfectly cast
into the mould of truth.
Use 1. This lets us see that the people of God will at length ar-
rive at unity of affections, lay aside all their jarrings, animosities,
factions and divisions, and cordially embrace each other in the arms
of perfect love. For the fountain being stopped, the streams must
needs become dry ; difference of judgment being that which occa-
sions such discord and alienation of affections. This may comfort
the godly, oppressed now with grief, because of these differences
that are among^the Lord's people.
2. It may let us see the odious nature of divisions and discords
among professors. These tell us we are yet abroad, not at home.
They look like the earth, and very unlike heaven. " Therefore,"
says Paul, " while one saith I am of Paul, and another I am of
Apollos, are ye not carnal." When we are better Christians, we
will be more peaceable, and leave off to devour one another were we
once in the ark above.
Use 2. Of exhortation. This serves to urge us to several duties.
1. To labour for unity, and "to keep the unity of the Spirit in
the bond of peace." " It is a pleasant thing for brethren to dwell
iu unity. It makes the church strong and terrible to enemies;
whereas divisions do exceedingly weaken her, and make her a prey
to the enemy. Blessed be the Lord for that unity which is yet
among the ministers of this church ; and long may it last, for be it
broken when it will, the success of the gospel which is little now,
will be less then. Men will be readily converted to a party, but
few will be converted to Christ.
2. Let us bear with one another in love ; knowing we are yet in
the body, and have need of compassion. Let us pursue the quarrel
against an ungodly world, enemies to God and godliness, because
there is no hope of meeting iu heaven to coicpose the difference ;
but see we any with their faces towards the heavenly Canaan, let
us not fall out by the way.
3. Let us long for heaven as the place where we will be happy.
For motive hereto, consider,
Doctrine. IV. That the church of Christ shall at length arrive
322 MINISTKKS TO CONTINUK, &C.
at its full growth in glory, as a man come to perfect age. Then
shall it be perfect in parts, every member being brought in, and in
degrees every member being at its full growth. IIow does the
heir long till the time of his minority be overpast, that he may
get the inheritance in his hands. There is an eternal weight of
glory abiding a state of perfection, when we shall know no more
clouds of darkness and ignorance, no more weakness ; but the weak-
est shall be as David, and David as the angel of God. When no
corruption shall be in our mind, will, or affections ; when faith shall
be turned to sight, hope to enjoyment.
Doctrine V. Then, and not till then, comes the church to per-
fection, when every member thereof, is brought to a perfect confor-
mity with Christ, bearing a just proportion to him, as members pro-
portioned to the head. This will certainly come to pass. Mystical
Christ is yet growing ; the head is at perfection, but the members
some of them are yet wanting : none of them that are here below,
are grown up to the just proportion, but till that be, mystical Christ
is not perfect. This is a certain argument that it shall be. Christ
will not always have his body so disproportioned to the head. An
infinitely holy head, will at length have perfectly holy members.
The head that has now got above all temptations, will certainly
draw the feet out of the reach of Satan and corruption. The head
that has got above the waters of the shadow of death and corruption,
will certainly make our vile bodies like his glorious body ; and as
he arose from death, and now it hath no more dominion over him,
BO will he confirm our souls and bodies in a glorious state of immor-
tality. All which may make believers long for that blessed day,
and endeavour to antedate heaven's happiness as far as they can, in
tlie pursuit of conformity to Christ, and growing up to that blessed
head ; remembering that all their backslidings and decays dishonour
him egregiously, in so disfiguring his body and disproportioning his
members. For direction how to go on to this perfection, take
Doctrine VI. As is our faith and knowledge of Christ, so is our
growth and perfection. It is the knowledge of Christ, that intro-
duces us to the blessed state of perfection. The more we believe in,
and know Christ, the nearer are we to perfection ; and when these
are come to their perfection, then are we at our full growth.
Let us then, that are ministers, make this our great work, to get
people to close with Christ, and get acquainted with him. ! if we
could preach Christ, live Christ, and make him the scope of our life
and doctrine, it would be well. Let all of us study to know him.
The nearest way to perfection is knowledge ; and all things else
BELIEVERS HAVING, &C, 323
necessary to salvation is to know Christ, who is that body of divinity
wliich the Spirit of God teaches his scholars, " for God who com-
manded the light to shine out of darkness, hath shined in our hearts,
to give the light of the knowledge of the glory of God, in the face
Jesus Christ." Amen.
November 10, 1706.
BELIEVERS HAVING TRIBULATION IN THE WORLD.
SERMON XXXII.
John xvi. 33,
These things I have spoken unto you, that hi me ye might have peace.
In the world ye shall have tribulation, but be of good cheer, I have
overcome the world.
This is a dark and gloomy day, in which there seems to be a black
cloud of wrath hanging over our heads ; which if mercy prevent not,
is like to fall heavy upon us ; yet the storm never blows so hard,
but the children of God may have peace ; being, though upon a sea,
yet in a ship that cannot sink. Our text is the conclusion of our
Lord's farewell sermon to his disciples, in which we have the use
and end of the whole, namely, that they might have peace. "While
he discoursed to them, he had in view their peace ; that is inward
peace and prosperity, contentment and quietness of mind in the midst
of trouble. All this they might have in him ; being united to him by
faith, they might have peace in him, as Noah had in the ark, while
the deluge was on the earth. His own word was the mean by which
they were thus to obtain peace in him. This word leads the soul
to Christ, where it may get peace, and teaches how to employ
Christ for peace. "Unless thy law," says David, "had been my
delight, I should then have perished in mine affliction."
"We have next the necessity of his speaking these things to them
for that end. " In the world ye shall have tribulation." In this
world they must lay their account to meet with tribulation. In
heaven there is no trouble, in earth no rest. They shall have
trouble in and from the world, as they have peace in and from
Christ. Observe the certainty of all this; it is not, you may have,
324 BELIEVERS HAVING
but, " you shall have tribulation." They have no reason to be
surprised with trouble. He warns thera of it. There is no eviting
of it. It is the common way to heaven, no going there otherwise.
"We have also the duty of the Lord's people in tribulation, or
under the fears of it, " Be of good cheer." (Greek), Be confident,
over the belly of all you may meet with in the world. Keep np
your hcaits, faii.t not. The comfort is, Christ has overcome the
world, and therefore though it may wound you, it shall not destroy
you ; and as surely as Christ himself has overcome, so surely shall
ye overcome.
Doctrine 1. Jesus Christ freely forewarns his people of the
trouble with which they are to meet in his way.
Here we shall shew First, how ; and Secondly, why he forewarns
them.
I. We are to shew how the Lord forewarns his people.
1. He forewarns them by his word. So he does here in the text.
Now Christ speaks to us by his written word, and by his ministers,
whom he has set as watchmen, to blow the trumpet and give warn-
ing. In the glass of the word they may discern troubles coming on.
The Scriptures are like a weather-glass, in which the people of God
may discern by parallel cases, what may be expected in such and
such circumstances.
2. By the dispensations of providence. There are signs of the
times, Matth. xvi. 3. These are, 1. Ordinary; when a people is
brought to such circumstances as naturally tend to some heavy
judgment. Thus our Lord said, "every kingdom divided against
itself is brought to desolation ; and every city or house divided
against itself shall not stand." This seems to be our case at pre-
sent. The divisions among our rulers in the important matter now
in hand, and divisions among others on the same point, say that if
God do not interpose by a miracle of providence for our help, we
may be in a sad case ere long, 2 Kings vi. 27. Surely there is a
sad infatuation on some side ; while some look upon it as the way
to make us happy, and others as the way to make us and our poste-
rity miserable. 2. Extraordinary. Extraordinary operations in
natural things, Luke xxi. 25. By such means the Lord has warned
us, and these extraordinary rains may possibly have a voice to stir
us up. Sometimes the Lord writes the fate of a nation upon the
Avails of the great house of the world, as he did Belshazzar's on the
walls of his palace.
II. "We are to shew why Christ forewarns his people.
1. To take away the scandal of the cross. Often did our Lord
tell his disciples what he was, and what they were to suffer, that
THIBUr-ATION IS THE WORLD. 325
when these things came to pass they might not be offend, d. These
that give up their names to Christ, ami do not lay their accounts
with trouble, they will prove like those, " who when tribulation or
persecution ariseth because of the word, by and by they are of-
fended." It is hard not to stumble when people meet with an
unexpected block in their way.
2. That his people may be forewarned. " Therefore, thus will I
do unto thee, Israel ; and because I will do this unto theo, pre-
pare to meet thy God, Israel." God's people are not always
meet for a storm. Lot may linger in Sodom ; Baruch seek great
things for himself; the wise virgins slumber while the bridegroom
is on the way. It is hard to stand in an evil day, but most hard
when we are surprised with it. Job had an advantage ; " I was
not," says he, " in safety, neither had I rest, neither was I quiet ;
yet trouble came."
3. Because he would have his people choose his way resolutely ; so
as when they engage with him, they may be resolute to cleave to
him, come what will. He would have men either not to build, or
else to count the cost ; either never to venture the sea, or else to be
resolute to ride out the storm. The devil flatters men into his way,
lets them see the bait, but not the hook. Christ holds the crowu in
the one hand, and the cross in the other, and the cross nearest the
sinner, Luke xiv. 26.
4. To stir up his people to come to him, renew their acceptance,
and get matters of controversy removed. Christ loves to have his
people about his hand, but in a time of peace, they are ready to
wander, then he will make fears to bring them back again. When
the weather is clear, they go abroad ; but when the clouds grow
black, they return to their chambers, Isa. xxvi. 20.
Use 1, Of information. 1. Christ loves not to take his people
at an unawares, though he often does so with his enemies, Matth.
xxiv. 50. The news of the axe being laid to the root of the tree,
comes to be heard commonly, before the noise of its hewing. Some-
times he surprises his people with kindness. Song ii. 8 ; Psal. cxxvi.
1 ; but as for judgments, if people are not aware of their coming, it
is not for want of warning.
2. The way of the Lord is well worth the keeping, notwithstand-
ing the trouble we may meet with in it. If there were not enough
in it to counterbalance the trouble, why would he forewarn his
people. But there is that sweet in the crown, that may well make
us digest the cross. Moses puts the treasures of Egypt and the
reproach of Christ into a balance, and counts this reproach the
greatest riches.
326 BELIEVERS HAVING
3. God's people cannot justly pretend that they are surprised
with trouble. It becomes not a Christian to say, I had not thought of
tbera. "We may indeed be surprised with prosperity — wonder to see
streams in the south — to meet with kindness, when abroad from our
country ; and therefore they are inexcusable, that are unprovided
for an evil day. What ! not to provide in summer for the winter,
when we know surely it will come.
4. Let not the world say God's people serve an ill master. If he
chastise, he tells his people beforehand, that they may provide for a
storm. The devil leads his blindfold to the pit, but Christ warns
his people of every dangerous step, he deals ingeniously with them,
telling them what they may expect in his service.
Doctrine II. That the church and people of God must lay their
accounts with trouble in the world. Here we shall shew,
I. What is imported in this, that, " in the world ye shall have
tribulation."
II. What these tribulations are, with which they may lay their
account.
III. To confirm the doctrine,
IV. How, and in what manner, the Lord dispenseth tribulations.
V. Give the reasons why they shall have tribulation. We are
then,
I. To shew what is imported in this, that, " in the world ye shall
have tribulation." It imports,
1. That this world is not the place of our rest. Heaven is our
home ; earth our pilgrimage. To whom earth is a rest, hell will be
a place of trouble. As long as we are here, we are on the sea, where
deep calleth unto deep. If there be a fair blink for a while, a storm
is brewing ; and so will it be till we reach the shore, where a rest
remaineth for the people of God.
2. That the saints shall have trouble from the men of the world.
This I take to be included in the text. There are Canaanites in the
land, that will be thorns in our eyes. As the Israelites were in
Egypt, so is the church of God in the world. They are two distinct
kingdoms that will never unite, as belonging to two so different
masters, the God of heaven, and the God of this world.
3. That the troubles of the Lord's people shall go no farther with
them than this world ; when they have passed the sea of death, they
shall see them no more. The world is the only stage for acting this
tragedy, and when that is taken down, no other shall be erected.
Devils and men, can pursue the Lord's people no farther than a
grave. God shall then wipe away all tears from their eyes. Hea-
ven is the place of the crown ; the world of the cross.
TRIBULATION IN THE WORLD. 327
4. The certainty of their meeting with tribulation. It is iio
doubtful or uncertain thing. It is beyond all peradventure. There
is no escaping of it ; the world one way or another, will be about
vrith the people of God. No corn comes to heaven's granery, but
what is winnowed here below. As long as the seed of the serpent
is within bowshot of the seed of the woman, they cannot be secure.
II. We are to shew what these tribulations are, which the people
of God may lay their account with in the world. I shall name some,
not knowing but some or all of them may be our case ; but there ia
no hazard of laying our account with the worst.
1. We find sometimes the enemies of the Lord's people rule over
them. So it was in Egypt, Babylon, and other places. It is a sad
threatening, " the stranger that is within thee, shall get up above
thee very high, and thou shalt come down very low." So we find it
often in the book of Judges, their neighbours ruling over them.
Sometimes a professing people cast off God's yoke, no wonder that
he wreath the yoke of strangers about their necks. It is much the
same whether it be violently put on, or they stoop tamely and receive
it; but always the church of God is brought to a sad state, when tlie
wolf gets Christ's sheep to keep, and they are subjected to professed
enemies of the work of reformation. pray that God may direct
the parliament in the matter of the union. They and we have to do
with potent neighbours. Our rulers are wiser than we, to know what
will be best for this poor land, unless the sins of the nation provoke
God to make them blind. But surely these hundred years bypast,
the poverty this poor land has groaned under, and the troubles
the church of Scotland has had, were much owing to the influence of
our neighbours, and it will be next to a miracle, if our prosperity
come from that quarter.
2. Cruel mockings, Ileb, xi. 36. This was the persecution which
Ishmael set on foot against Isaac. The seed of the serpent are wont
to spit their venom from under their tongues. Seldom are Chris-
tians free from these, for the tongues of enemies are not always re-
strained, when their hands are bound. but it is sad when the
enemy have the Lord's people under their feet, then their tongues
are as sharp swords, Psal. cxxxvii. 3 ; Lam. i. 7-
3. Loss of their goods, Heb. x. 34. If God let loose the sword
upon the nation, or if persecution arise, losses cannot be prevented.
When there are loaves to be had by following Christ, he will
have a large retinue ; but when Christ and the world parts, then
must we either part with Christ or with the world. ! for the
.spirit of Moses, to choose rather to suflSier aflliction with the people
of God, than to enjoy the pleasures of sin for a season. To have
328 BELIEVERS HAVING
the world's goods about us like Joseph's mantle, that stript off
easily in a time of temptation. Let their money perish with them-
selves, who esteem all the gold in the world worth a day's society
with Jesus Christ, said the Marquis of Vicy.
4. Loss of liberty. Often those that now follow the Lamb, have
been in bonds and prisons, banished from their native country, de-
prived of the society of their relations, hunted as partridges on the
mountains, and what has been, may be.
5. "Want of pure ordinances. Often the gates of Zion have
mourned, because none were allowed to enter them. The people of
God Isave sought the food of their souls with the peril of their lives ;
their teachers being removed into corners, and dumb dogs set up in
their stead, who have hardened the hearts of the wicked, and dis-
couraged the godly. Alas ! our contempt of the gospel, may bring
a famine of it. The word of the Lord is more precious, when there
is no open vision,
Lastlt/, Bodily torments even to death, Luke xiv, 26, All Grod's
people must be martyrs in action or affection. Those that love not
Christ better than their own lives, love him not all sincerely. Some-
times Christ calls his people to resist even unto blood. Such days
have been, and Cain's club is still carried up and down the world,
stained with the blood of Abel. A generation of blood-suckers yet
exists to make the scaffolds smoke with the blood of the saints. In a
word, whatever the wit of devils can invent, and men practise, and
God will permit, the people of God may lay their account with.
Yet we must remark it is tribulation, not destruction, the church of
God is to expect. She may be in tribulation, and yet come out of
many tribulations ; and therefore for the comfort of the Lord's
people, I will say five things :
1. Enemies may be a wind to toss this ark up and down the waters
of affliction, yet not a rock to split her, " We are troubled," says
Paul, " on every side ; yet not dismayed ! we are perplexed, but
not in despair; persecuted, but not forsaken ; cast down but not des-
troyed." Nay, the church shall be a rock, on which her enemies
shall split, Zech, xii, 2, 3, 4. Men will be meddling with her to
hurt her, if they can better their estate by it ; but if they prosper
it will be a wonder, for never did any meddle with the church but
to their cost. The same power still exists that drowned Pharaoh,
and brought Haman to the gallows which he bad set up for Mor-
decai,
2. The bush may be set on fire, but it shall not be consumed,
Exod. iii. 2. The church shall lose nothing by it but her dross,
Ztch. xiii 9 ; but that shall at length bnist out on the enemies, like
the fiery furnace into which the three children were cast.
TRIBULATION IN THE WORLD. 329
3. They may drive here into the wilderness, but she shall be fed
there, Rev. xii. 6; as it was in the days of Elijah, What will we
do, you may say, if ordinances be taken away; why, if there be
nothing in the wilderness, God will open the windows of heaven.
The doors of heaven are not always closed, when the doors of the
chnrch are closed. God is in heaven, yea Christ is there, and he
shall be for a sanctuary.
4. They may hew down her branches, but the root shall remain
fast in the earth, and shall bud again. It is a sad sight to see men
go to with axes and hammers, and cut down the carved work of
Zion. But let it be never so low, it will rise like a terrible ghost
to enemies.
Lastly, Enemies may carry the chnrch of God to the brow of the
hill, and leave her on the very brink of ruin, and yet she shall
escape singing, " Our sool is escaped as a bird out of the snare of
the fowlers : the snare is broken, and we are escaped." How did
Pharaoh think he had tbem all in his net, but the children of Israel
went out with an high hand. We now proceed,
III. To confirm this, that in the world the saints shall have tri-
bulation.
1. God has expressly told us of it. What can be more peremp-
tory than the text, " Through much tribulation we must enter into
the kingdom ;" and all who liA^e godly in Christ Jesus, shall suffer
persecution. It is one of the articles of the Christian's indenture,
to take up the cross and follow Christ. The way to the crown is by
the cross, by virtue of God's appointment. It is true, the Lord
does not call every one to be a martyr, but every one that honestly
engageth with Christ, engageth in these terms, that if they should
die for him, they shall not leave him.
2. This has been the lot of the church in all ages. There was a
Cain in Adam's family, an Ishmael in Abraham's, and an Esau in
Isaac's. Christ's flock has always had their noon, as well as their
morning. Silence in heaven, is but for half an hour.
3. This was the lot of our Lord and Captain. He endured the
cross, despising the shame; and they that will reign with him, must
resolve to sufi'er with him also. It is vain to expect other treat-
ment in the world than he got. The servant is not greater than the
Lord. If they have persecuted me, they will also persecute yon ;
if they have kept my saying, they will keep yours also.
4. There is so much corruption in the best, that they cannot long
carry a full cup even, but when they stand they gather mud. Thi y
have need of afliiction to keep them from, or awaken them out uf
securitv.
330 BELIEVERS HAVING
5. They live among ill neighbours, even the wicked of the worlil,
who have influence on their calamities several ways. They are ever
ready to do them a mischief when they have an opportunity. "Wo
have had long peace, but not because enemies were idle, not because
they had no plots and contrivances to injure the work of God, but
because providence defeated, and may even defeat them yet. Be-
sides their wickedness provokes God against the nation, to bring on
national judgments, in which the Lord's people must needs share,
especially considering, that the godly themselves are, some one way
or another, often involved in their guilt ; as by growing lukewarm
when iniquity abounds, not mourning over the sins of others. No
wonder God send an earthquake into Scotland, for the profane prin-
ciples and practices of some, and the deadness of others.
Lastly, The devil is a restless enemy. He goes about like a roar-
ing lion, seeking whom he may devour ; and he is not to blame, if
the church of God has a moment's rest. He wants neither will,
power, nor instruments, to vex the church, if he could but get per-
mission.
lY. We are to shew how, and in what manner the Lord dis-
penseth tribulation to his church and people. I will say these four
things respecting it :
1. The church and people of God frequently meet with tribula-
tions in the world. It is seldom that this ark meets not with tossing,
till it come to rest on the mount of God.
2. Sometimes the church of God has tribulation, while enemies
have no such thing, Zech. i. 11, 12. Often it is so, as that when
the one goes up, the other goes down ; yet sometimes both are in
the furnace of common calamity. Thus, both Jacob's family, aud
his neighbours the Canaanites, were visited with famine at the same
time. When it is thus, the good metal is to be refined, and the
dross consumed. The Lord can punish his people for their sins,
and yet enemies have no cause to triumph over them, 2 Chron. xv.
3—5.
3. Sometimes the tribulation of the Lord's people is greater,
sometimes less ; it is not always alike hot, nor the clouds alike full.
They may suffer much, and not be brought to resist unto blood.
The Lord can bind up man's wrath, and say to it as to the sea,
hitherto shalt thou come, and no farther. Devils and men are
bound with the chain of providence. The tribulation ordinarily is
hottest, when it is to last but a short time. When the devil's time
is short, his wrath is great, Exod. v. 10, 11. Again, it is hottest
when the Lord has a mind to do great things for his people and
cause, but there is a generation whom he will have out of the way
TEIBULATION IN THE >yoRLD. 33l
beforehand. This was the case with the Israelites in the wilder-
ness, because they had tempted the Lord ten times, and had not
hearkened to his voice : they were not permitted to see the land
which he sware unto their fathers, but were all taken away before
he accomplished the promise, Num. xiv. 22; for this cause, sore
shaking commonly goes before God's great appearances for his peo-
ple. Hag. ii. 7. ! that this may not be the generation which God
intends to shovel out of the way, before he revive his work. Once
more, tribulation is hottest when people through long ease have
settled in security, and defection has come to a great height. When
a people thus leave their first love, unless they repent, God threat-
ens to come quickly and to remove their candlestick out of his
place. It is a dreadful case to provoke God to unchurch a people.
The longer the disease has grown, the more difficult is the cure. A
stubborn heart requires a violent wound. It is hard to say, if ever
there was so much profanity in principle and practice under such
light, as at this day. And it is too like the Lord is about to work
that work, that may, by the hearing of it, make the securest and
profauest heart to tremble.
4. Ordinarily, all goes not together with the people of God ; if
they be under heavy troubles, yet they may get the gospel pre-
served. " Though the Lord give you the bread of adversity and the
water of affliction, yet shall not thy teachers be removed into a
corner any more, but thine eyes shall see thy teachers." Though
there may be darkness through most of the land, yet there may be
a Goshen where light is. Though they seek it with the peril of their
lives, yet they may obtain it. God's chamber doors of protection
are not commonly all shut together. When you are persecuted in
one city, flee to another. We have often seen it thus in Europe,
when persecution was hot in one country, Christians have found au
asylum in another. But, if all should fail together, God himself
remains, aud the saints may encourage themselves in him. " In the
fear of the Lord is strong confidence, and his children shall have a
place of refuge." " God is our refuge and strength, a very present
help in trouble." We proceed,
V. To give reason why the saints shall have tribulations. The
church and people of God meet with tribulations in the world for
good reasons. They may say to those who are their scourges, as
Joseph did to his brethren, " J3ut, as for you, ye thought evil against
me ; but God meant it unto good." God in such dispensations, has
an eye,
I. To his own glory.
II. His people's good.
Vol. IV. r
332 BELIEVERS HAVING
III. To hypocrites.
IV. To open enemies.
I. To his own glory. This is the end of all providences, and of
this in a special manner, which should make the yoke light to those
to whom his honour is dear. What if God should demolish the
whole fabric of the creation for his own glory, who could quarrel
him in point of justice. Surely we ought in that case, in our last
prayers, say, " Hallowed be thy name." Now there is a large
revenue of glory to God, rising from the tribulations of his people,
though they were watered with their blood.
1. There is a large revenue of glory arises to him from his bring-
ing them into tribulations. Hence he has the glory of his holiness
before the world. " I will," says he, " be sanctified in them that
come nigh me, and before all the people, I will be glorified." The
people of God by their sins, darken the glory of his holiness; but
in their tribulations, they are blind that may not read that, Hab. i.
13. David made enemies to blaspheme, therefore David must smart
to retrieve the glory of God, 2 Sam. xii. 14. The sins of the people
of God raise such a mist, that the holy nature of God is not well
perceived, but a violent stormy wind, will scatter that mist. God
gets also the glory of his impartiality in his judgments, Isa. xlii.
24 ; Amos iii. 2. The Lord thereby shews that his own shall not
get away with their sins and defections, more than others. He
spared not his own Son, nor will he spare his sons. He is a Father
that loves his children, and therefore spares not the rod. The
heaviest weight in the ship of the church that threatens her sinking,
is the sins of sons and daughters, Deut. xxxii. 18, 19. One
sleeping Jonah here, will do more evil than a whole crew of pagan
mariners.
2. He gets glory from his keeping them up under them. Should
his people sink under them, then his glory is lost, but the everlast-
ing arms are underneath them ; hence they are kept up, and carried
through, though they go through fire and water; and hence God has
the glory of his all-snfficiency. The devil said. Job served not God
for nought. The world says, the Lord's people speak much of Christ's
fulness ; but it is easy swimming while the head is borne above ;
they even need the world to complete their satisfaction, as well as
others. Well, tribulation comes, and the world sees then, that the
godly can rejoice in God when all is gone ; and that they look as
well as they that feed on the portion of the king's meat. ! how
do they live ? Why, they live by faith on an all-sufficient God. " I
will also leave in the midst of thee an afflicted and poor people, and
thev shall trust in the name of the Lord." " Godliness with con-
TRIBULATION IN THE WOULD. 333
lentraent is great gain," God has also the glory of his power, 2 Cor.
xii. 9, 10. The saints living in the midst of deaths, says that
Christ lives. The life of Jesus is made manifest in the mortal flesh.
The three children walking in the midst of the fiery furnace, says
there is a powerful one with them. The church of God, is often in
the world, like a spark of fire in a sea. It is infinite power that
keeps it unextinguished. Here also, he gets the glory of his
unchangeable love to his people : this explains these words, " Be
content with such things as ye have ; for he hath said, I will never
leave thee, nor forsake thee." Do they not fear in the valley of
the shadow of death, it is because God is with them. What must
spectators say, when they see them casten at all hands, and yet taken
up by him, but behold how he loves them. Conscience will say it,
though corruptions talk otherwise.
3. He gets glory, from his making them better by them. Tribula-
tions rub sore upon the Lord's people, but by that means they are
made clear vessels fit for the master's use, and so his house is made
to shine ; and thus he has the glory of his wisdom. ! what wis-
dom must be there, to bring life out of death, to cure by killing,
and heal by wounding. This is to bring a heaven out of a hell. Here
wisdom attains many precious ends, and all by one mean that the
world would think destructive. He hath also the glory of his good-
ness he intends them good, and does them good even in the worst
cases. He gets the glory of his own grace in them. The heat of
the fire hardens clay, but softens wax ; because of the diff'erent tem-
per of the objects. The grace of God in a soul, never so readily
appears, either to others or to the person himself, as in a time of
affliction. Then they are like a sick man rising out of his bed and
running for his bare life.
4. He gets glory from his bringing them out of them. This he will
do. " For the rod of the wicked shall not rest upon the lot of the
righteous, lest the righteous put forth their hands unto iniquity.'
If he bring his people into the fire, he will bring them out also; for
he says, " I will bring the third part through the fire, and will refine
them as silver is refined, and will try them as gold is tried."
Though they be sifted among all nations, like as corn is sifted in a
sieve, yet shall not the least grain fall upon the earth. Though
enemies may say, as to the tribulation, the Lord hath not done all
this ; yet as to the deliverance, when the Lord turned' again the
captivity of Zion, we were like them that dream. Hence the Lord
has the glory: 1. Of his wisdom, in bringing it about in such a
manner as is often unexpected. What wisdom appeared in his
delivering Jacob's family from the famine, by sending Josopli to
y 2
334 BELIEVERS HAVING
Egypt ; and the Jews from Ilainan's conspiracy. The glory also of
his power : For God's time of appearing is often when there is least
hope, and the case is most desperate, Deut. xxii. 36. He raiseth
Christ mystical, when the gravestone is laid on and sealed, when
it comes to that, Can these dead bodies live ? and none can answer
the question but himself. " Thy dead men," says he " shall live ;
together with my dead body, shall they arise."
The glory also of his faithfulness. The Lord will bring his
people to that with it, that they shall have a very strong faith, that
lays not down that conclusion : " I said my strength and my hope is
perished from the Lord." The providence and the promise of God
seemed so to run counter to one another, that Jeremiah upon that
was brought to the borders of blasphemy : " Why," said he, "is my
pain perpetual, and my wound incurable, which refuseth to be
healed? Wilt thou be altogether unto nie as as a liar; and as
waters that fail ?" And enemies may be brought to say, there is no
help for the afflicted saint in God. But the deliverance confounds
the one, and makes the other blush ; and writes his faithfulness in
great characters. Thus he magnifies his word ; above all his name.
IT. In such dispensations God has an eye to his people's good.
It is their happiness that his glory and their good are linted toge-
ther. As all work for his glory, so all shall work for their good,
Rom. viii. 28. I shall pitch on a few things here. It is,
1. to purge away their sin, Isa. xxvii. 9. Tribulation to the
Lord's people, is as the furnace to the gold ; not to consume, but
refine them. It is not to purge them away meritoriously, but they
are the means which the Spirit of God makes use of to weaken our
corruptions. Now they contribute to this three ways : 1. As they
convince of sin. They are as the fire under the pot, that brings the
scum up, and so it falls off. It is difficult to convince men of pros-
perous wickedness, Jer. xxii. 21, 22. Solomon tells us, " that op-
pression makes a wise man mad ;" but a greater than Solomon tells
us, tribulation makes a mad man wise, Luke xv. 17; Gen. xlii. 21.
Misery will open the eyes which prosperity has closed. If the gos-
pel be taken away, it will not be so difficult to convince you of mis-
improvement, as it is now. Again, they make sin bitter. As Abner
said to Joab of the war, so is it with sin : " It will be bitterness in
the end." It is like Ezekiel's roll, sweet in the mouth, but bitter
in the belly; thus it makes the man vomit up with loathing, what
with delight he swallowed down. The wormwood and the gall being
laid on the breast, weans the child at length. Once more, they do
it as they lead to repentance, Hos. ii. 7- Repentance is the native
product of a blessed tribulation. Let us search and try our ways.
TRIBULATION IN TUE WOKLD. 3«ia
and turn again to the Lord. "Waters of affliction make the head of
the gracious soul waters, and his eyes a fountain of tears for sin.
Some now, they cannot get mourned for sin ; but if a sword come, if
the glory depart, the hard rock will sti'eam out in the wilderness.
2. To prevent further sin, and more dreadful plagues. Tribula-
tion is a hedge in people's way, meeting them as the angel did
Balaam. Well may the children of God salute the cross, as David
did Abigail : "Blessed be the Lord God of Isiael, which sent thee
this day to meet me." By this, much mischief was prevented. It
was a weary way which the Israelites had in the wilderness. Bui
wherefore did God lead thtm that way ? It was to keep them from
drawing back, Exod. xiii. 17, 18. When a church takes a backslid-
ing, they would go very far back ere they halted, if God did not
turn them with affliction. Thus it prevents more dreadful plagues,
1 Cor. xi. 32. It was a tribulatiou to Lot to go out of Sodom, but
had he not met with that, he had met with much worse. Many a
time God drags people out of harm's way, as he did a godly man,
who broke his leg going into a ship, which made him return. This
saved him, for the ship was cast away. So God may cast a church
or person into trouble, to prevent the casting them off.
To promote the spiritual growth of the Lord's people. The plants
in God's vineyard, grow best in the winter. The church is lik«
camomile, the pressing it down makes it thrive best ; so it was witii
Israel in Egypt. The blood of the martyrs is the seed of the church.
The church has more professors in prosperity than in tribulatiou,
but more true Christians probably in an evil day. In such a time
the graces of the Lord's people are stronger. Sometimes they have
run with the footmen, and they have wearied them ; yet have they
afterwards contended with horses. So Peter, who at one time by
cowardice denied his Master, at another astonished his enemies with
his boldness. So it was also with Nicodemus. The graces of the
Lord's people are like the waters of the sun mentioned by Curtius,
which are cold at noon when the air is hottest, and hot at midnight
when the air is coldest.
The Lord's people have most experiences at such a time, Rom. v.
3, 4. They gain a stock of experiences in the school of tribulation,
Hos. ii. 14. We have many professed Christians at this day, but
few experienced Christians. Who knows but the Lord may lead
them to the wilderness, and speak to their hearts there, that when
they come back they may be able to say, " Come and hear, all ye
that fear God, and 1 will declare what he hath done for my soul."
Now, it is highly reasonable that these things be so, because they
have more than ordinary to do in such a time, and God suits people's
336 BELIEVEKS HAVIKG
strength to their burdens. They could not stand without more ex-
perience of religion ; and the glory of God is at the stake, which
would be wounded if they fell away. Besides, tribulation leads
the soul to more than ordinary seriousness, self-denial, and going
out of itself to Christ. In such a time also, they are feasted with
a greater variety of providences than at other times.
4. The humiliation of his people, Dent. viii. 2. I take special
notice of this, because it is the great design of the gospel, to make
the sinner nothing in his own eyes, that the Lord's grace may get
all the glory. This is the end of ordinances and providences, and is
remarkably carried on by tribulation.
Tribulation serves this purpose, as it discovers the corruption of the
heart that lurked before. Asaph's tribulation brought his heart
atheism to light, Psal. Ixxiii. 13. See how that humbles him, ver.
22; it will discover that particular corruption, which of all others,
the man seemed to be most above. Thus, the impatience of Job,
and the passion of Moses were discovered, though the one was the
most patient, and the other the meekest man on earth.
It humbles the person also, as it makes him feel the need of daily
supplies and support from above. When a man gets a burden to
bear, for which he finds he has not strength enough, this sends him
to God out of himself. The greatness of it affrights him. Hence
may we see the reason why some people are helped to bear great
troubles, while they sink under less ones.
Lastly, The weaning their hearts from the world, and making
them desirous to be in heaven. If they were not so harshly enter-
tained abroad, they might forget their home. But the more per-
plexities they meet with in the wilderness, the more desireable will
Canaan be to them. No wonder they long to be ashore, who are
tossed with the wind and wave upon the sea. But blow what storms
will, against the church and people of God, the Lord does all things
well ; for the more the waters increase, the nearer heaven is the
ark.
III. The Lord has an eye to hypocrites, in bringing tribulation
on the church, to try and discover them. Times of tribulation are
winnowing and sifting times, Matth. iii. 10, 12; Amos ix. 9.
The summer of the church's prosperity breeds much vermin, which
the winter dispatches. Many follow Christ for loaves, and are like
those that go to sea for pleasure. They flame a while ; but as the
candle, go out with a bad smell, when the wind blows. Now they,
are cast out, for likely they did not count the cost before they
began to build, hence they are surprized with tribulation. The cross
is placed in the dark to them, therefore they fall over it, Matth.
TRIBULATION IN THE WORLD. 33?
viii. 19, 20. What is undeliberately attempted, seldom succeeds
where difficulties are iu the way.
Again, hypocrites want the root of grace in them, hence a storm
blows thera over, Matth. xiii. 21. How can a house built on sand
endure a storm ? Lamps without oil may do much in a fair day,
but nothing in a dark night. The real spring will hold out in a
time of scorching heat but the pools will be dried up.
In tribulation, people must either live on Christ alone, or not at
all. Hypocrites cannot do this, more than a bird can fly without
wings. The hypocrite is the man with the heart and the heart ;
therefore, like the hurcheon, he changes his nest, according to the
blowing of the north and south wind. His lusts are his limbs, there-
fore he must cut his shoe answerable to his foot.
lY. The Lord has an eye to open enemies, to bring vengeance to
them. The Israelites were in a great strait at the Red sea, but it
was that Pharaoh and his host might be drowned, see also Dan. iii.
22. The Lord allows enemies to fill up their cup, and then he pun-
ishes them, and the punishment comes heaped and running over,
Matth. xxii. 35, 36. The tribulation of the Lord's people, is a cer-
tain forerunner of the destruction of enemies, Mic. iv. 11 — 13 ; the
rod having done its work, is for the fire.
Use. Prepare then for tribulation. Lay your account with it,
and make ready for it. This is a day in which we should be about
Noah's work, even preparing an ark. Consider these three things :
1. The Lord has a controversy with the land, and he seems to be
about to plead it ; and when God's anger has set the nation in a
flame, it will be hard for the Lord's people to escape tribulation.
There are several things, for which the Lord seems to be about to
pursue Scotland this day ; such as the sins of late times, and here
we find covenant breaking the mother evil, Ezek. xvii. 15. This
land lies under a double guilt here. The breach of the national
covenant, which was first made early after our reformation from
popery, and afterwards several times renewed, and much counte-
nanced of God. The solemn league and covenant now buried in
England, and now much forgotten in Scotland, in both which, pre-
lacy was abjured. But alas ! the nation soon forgot his covenant.
Prelacy, like the accursed walls of Jericho, was rebuilt; the Lord's
people that adhered to the oath of God and covenanted work of
reformation, were persecuted for the same ; fined, imprisoned, ba-
nished, carried into remote corners of the world, and many of them
murdered under colour of law. The covenant itself burned. God
has not forgotten these things yet. The late fire in Edinburgh,
which set on flames his vast buildings that burut the covenant, was
338 BELIEVERS HAVINtJ
a visible token of the Lord's minding that quarrel : and now I
think the Lord is saying, as he did to Israel, I will bring a sword
upon you, that shall avenge the quarrel of ray covenant.
There is also the contempt of the gospel now abounding. How
little is Christ cared for in our land ; his offers are slighted, his
reproofs undervalued. We have begun to weary of God, and our
souls loathe the manna.
There is, moreover, much profanity in principles and practices.
It is with us as with the Jews, both the poor and the rich have
erred, Jer. v. 4, 5. "Who could have thought, that in such a day,
deism and atheism could have so abounded. Many ridicule the
scriptures, and the doctrine of salvation by Jesus Christ ; and so
give themselves up to work all uncleanness with greediness. Pagan
countries produce not such monsters. The matter is, men are given
up to their lusts, the word galls them, and therefore they endeavour
to extinguish all sense of religion, that they may sin without re-
morse.
2. The Lord has a controversy with his own people. How little
sense have we of God's mighty works ? In what security have we
been of a long time ? Little care to walk with God. Carnality,
formality, worldly raindedness, lukewarmness in the things of God,
presage a storm of tribulation.
3. The present state of affairs says a cloud is gathering. They
that have but half an eye may see it.
Directions. 1. Make sure work as to your interest in Christ,
Matth. vii. 24 — 27- The months of tribulation are trying to hypo-
critical professors. If you be in Christ you shall not be removed.
The temptations and dangers to which people are exposed in tribu-
lations, speak loudly to them to turn to their strong hold, Zech. ix.
12. that they would now come that have hitherto refused him.
A man out of Christ in tribulation, is a sad spectacle.
2. Keep grace in exercise. Take that advice, " Remember,
therefore, from whence thou art fallen, and repent, and do thy first
work." See there be no standing controversy betwixt God and
you. " If we regard iniquity in our hearts, the Lord will not hear
us." Outward trouble, and the frowns of an angry God, are sad
companions. These months are trying to them that are under a
spiritual consumption ; it will be difficult for them to stand.
3. Prudently forecast what may befall you, and lay your accounts
that way. " A prudent man foreseeth the evil, and hideth himself:
but the simple pass on and are punished." A warned man is half
armed. Men surprised seldom resist. A man newly awakened out
of his dream, may be easily overcome.
TRIBULATION IN THE WORLD. 339
4. Be temperate in all things, and live above the world, its
frowns, and smiles. Be moderate in your affections and cares
about any worldly enjoyments. Use the world as if you used it
not. Let it hang loose about you, like Joseph's mantle.
5. Labour to be concerned about your relations now. Solemnly
give them away to God with respect to an evil day. In a trouble-
some time, people use to carry their precious things to any place
where they may be safe. Husbands, wives, children, cannot be so safe
as in Christ. Commit them to him, and trust him with them without
anxiety. Strive also to get them possessed with real love to Christ
and his truths, that they may be more afraid of sinning, than of
suffering, for their influence may do you good or evil, as they are
disposed.
6. Labour to have a feeling of the truth and power of religion on
your souls. A mere form of godliness will not help in tribulation.
If religion be not in the heart, but only in the head, it will melt
away like snow before the sun. He that sees Christ by an eye of
faith, and sees heaven afar off, has the trial of the efficacy and power
of the truth on his soul, will be able to endure a blast. Therefore
closely study practical godliness.
Lastly, Be much in prayer. Prayer opens the windows of heaven,
James v. 18. Pray for yourselves, for the nation, for posterity, for
the church, and for the world. It is a sad symptom a man has
no part of the ship, when he is not concerned whether she sink
or swim. Prayer has opened prison doors, Acts xvi. 26; and
held off wrath, Exod. xxxii. 10. And who knows what the prayers
of the Lord's people may do yet. It is a mercy that we may
pray, Mic. vii. 3 — 7.
Objection 1. There will always be safety on some side, and I
will fall in with thera that are uppermost. Answek. If the Bible
be the word of God, this is not the way to be safe. " Whoso
walketh uprightly, shall be saved ; but he that is perverse in his
ways, shall fall at once." If you shift so, yon will not be on God's
side ; and often men by seeking safety out of God's way, hasten their
own destruction, as the Jews crucified Christ to please the Romans.
" He that flndeth his life shall lose it ; and he that loseth his life
fo*- my sake," saith Jesus, " shall find it."
Objection 2. I fear I never shall be able to stand in an evil day.
Answer. Deal thou honestly with Christ. Tell him sincerely you
are content to go tlirough fire and water with him, if he will but
bear you up, that you sink not ; and trust him for through bearing,
and then it lies upon his honour to carry you through, and he will
do it, Isa. xl. 30, 31 ; 2 Cor. xii. 9.
340 BELIEVERS HAVING
But is there no way to be sure of temporal safety when tribula-
tion comes ? Answer. Without more than ordinary, neither you
nor I can promise that to ourselves. We may promise inward
peace, but not outward. Yet some may even get much outward
safety. I will tell you the way that bids fairest for it. Mourn
now for the sins of the land ; that has the promise, Ezek. ix. 4.
Keep close to the way of duty, whatever be the hazard, Prov.
xxviii. 18. To be best when others are worst bids fair for it. This
was the case with Noah, who was a just man and perfect in his
generations, and Noah walked with God. But all outward things
are uncertain ; only in the general, if you be his, he will do what
will be best.
But behold, our text opens up a magazine of comfort in the worst
of times : " That in me ye might have peace." From whence ob-
serve this doctrine,
Whatever storms blow in the world, in Jesus Christ we may have
peace, in the midst of outward troubles. Here I shall speak first of
the nature ot this peace. Secondly, of the enjoyment of it. Thirdly,
of the way of conveyance. Fourthly, of its kind ; and fifthly, con-
firm the point. I am then,
I. To speak of the nature of the peace to be enjoyed in Christ.
It is an inward peace, being opposed to outward trouble. The
trouble is bodily, and on the outward state ; the peace is spiritual.
It is the peace of mind. Inward trouble is the native consequence
of outward trouble. But here is a sort of miracle, the godly in the
fire, yet walking at ease ; the ship amongst rocks and waves, yet
secure. Taking this inward peace of mind in its full latitude, it
comprehends,
1. A holy calm in the soul, a serenity and tranquillity of mind in
the midst of trouble. Trouble naturally produces inward confusion
and disturbance ; but the soul has in Christ a calm instead of
that, Psal. iii. 1 — 5. The believer is like a vessel of water tossed
upon the sea, yet not jumbled. In the fiery furnace, the three chil-
dren had more peace than the king in his palace, Dan. iii. 24.
2. Content of mind, in opposition to discontent and murmuring,
which are the native efl'ects of trouble in a soul out of Christ. Con-
tentment is not only the duty but the privilege of believers, 2 Sam.
XV. 25, 26. To be content with a full cup is nothing ; but grace can
make a man content with an empty house and empty coff'ers. And
what does a man want, whose spirit is brought down to his lot ?
Many a man has been so well content with the cross, that he would
not have exchanged with them that were at ease, for the crown.
3. Courage and holy boldness, instead of discouragement, Acts
TRIBULATION IN THE WORLD. 341
iv. 13. Christ raiseth the hearts of his people in trouble. He
that is feeble among them at that day shall be as David, and the
house of David shall be as God, as the angel of the Lord before
them. When he says fear not, their fears are dispelled; their spirits
raised to do and to suffer great things for him without fear. And
never is the believer so acquainted with Christ's comforts, as in a
day when fears are on every side. He loves to make them experi-
ence that his grace is sufficient for them.
4. Confidence as to the event, in opposition to anxiety and de-
spair. "For the which cause," says Paul, "I also suffer these
things ; nevertheless, I am not ashamed : for I know whom I have
believed, and I am persuaded that he is able to keep that which I
have committed unto him against that day." Trouble stirs up the
godly to wait on the Lord, and roll their concerns on hira, and lay
down all their cares in his bosom. This has the promise, for he
hath said, " Delight thyself also in the Lord, and he shall give thee
the desires of thine heart. Commit thy way unto the Lord, and he
shall bring it to pass." There is light in Goshen, when there is
darkness over all the rest of the land. When providences are a
dark cloud, which they cannot see through, faith goes to the pro-
mises, and there they get a sight of a blessed outgate, and will say,
he has done, and will do all things well.
5. Joy in trouble instead of sorrow. They have a sweet feast.
Our rejoicing is this, the testimony of our conscience. They are not
stocks, to stand unmoved at the loss of goods, liberty, and the like ;
but their sorrow is only as it were a quashed sorrow, it is so drowned
iu spiritual joy. They are as sorrowful, yet always rejoicing. Paul
and Silas sang praises at midnight in the prison, and the Hebrews
took joyfully the spoiling of their goods. Strengthening grace will
bear them out in their singing, as long as the enemy's malice will
bear them in their raging. The saints are strengthened with all
might, according to his glorious power, unto all patience, and long
suffering, with joyfulness,
6. Prosperity of soul. The suffering Christian is by Christ made
like Gains, to prosper, and be in health in his soul. This Paul felt,
for says he, thougli our outward man perish, yet the inward man ia
renewed day by day. The world is a very rugged physician to the
godly; but the truth is, they never thrive better than when under
its hand. We are now,
II. To speak of the enjoyment of this peace in peace. The text
says, In me ye might, rather may have peace. This lets us see that
something must be done, in order to get it. There is a twofold
enjoyment of this peace in trouble.
342 BELIEVERS HAVING
1. An enjoyment of it in the root and seed of it. In this respect
believers always have this peace in trouble. For the meek shall
inherit the earth, and shall delight themselves in the abundance of
peace. They are like the heir while a minor, having a right to an
estate, though there be not a farthing in his pocket.
2. An enjoyment of it by actual tasting thereof, when the trou-
bled miud is really pacified, the winds rebuked, and God creates a
calm in the soul, giving them all these sure, whereby they are made
happy. Here I lay down these two conclusions, imported in this
phrase :
1. The believer is liable to a want of inward peace in a time of
outward trouble. This is manifest in Job, Heraan, and others.
Sometimes the wiud blows upon them from all quarters at once.
And thus it is ordinarily with them in such cases as these : — 1.
When the disease to be cured is grown inveterate. Every puff of
•wind will not rend rocks, nor blow up oaks by the roots. Samson
for three several times had seen Delilah's deceit, yet would not take
warning. Hence often it is thus with the Lord's people when the
storm rises first, where the inward trouble continues till they renew
their repentance. 2. When to allay their outward trouble, they
step aside out of Grod's way, yielding to the temptation to get the
trouble lessened, it is made greater by the accession of the want of
inward peace. Whoso breaketh an hedge, a serpent shall bite him.
This makes a molehill a mountain, for there is no safety but in an
upright way. 3. When they grow impatient under trouble. The
Lord will have them see where the sting of trouble is ; and by
making them feel the smart of a wounded spirit, will teach them
■what they would not believe, namely, that a man may bear his in-
firmities, but a wounded spirit who can bear. 4. When the Lord
intends to appear with a more than ordinary measure of his peace
and comfort. The saddest conflicts commonly go before the greatest
victory. It is God's way to kill before he cure.
2. As there is a seed of inward peace in the believer's soul amidst
the greatest trouble, so it shall surely spring up at length, Mic. vii.
8, 9. There is a heaven in their hottest hell, which will break forth
in due time. Their light shall rise, and their seed of joy spring.
They have great security for this. I shall only point at one thing
in the text, that is Christ's designing it for them. He is God, his
counsel shall stand. What he designs for them they shall surely
get, especially considering he has purchased peace at so dear a
rate to bestow on them. What though their case be low and
almost desperate, yet he can give them peace, and speak peace
to them, even as he spake light into being, when darkness was
THTBULATIOK IN THE WORLD. 343
on the face of the world. Though the mouth be filled only with
complaints, yet creating power can make praises come from the
same lips. " I create," says the Lord, " the fruit of the lips,
peace ; peace to him that is afar off and to him that is near
and I will heal him." "Wherefore, it being God's design that
they may have it, they shall have it in the worst of times.
ITI. We are to consider the way of conveyance of this peace. It
is in Christ. This imports,
1. That we must be in him before we can have this true peace.
All out of this ark are out of the true peace. Men may have the
devil's peace, while they sleep in his chains. But God's peace is
only to them that lay hold on God's peace-maker. Let him, says
God, take hold of my strength, that he may make peace with me.
What hast thou to do with peace, sinner, so long as thou art out
of Christ ? For God is their enemy who are not in Christ, for by
him only are we reconciled to God. Who can have true peace
while God is their enemy, whose attributes do speak terror to them.
He is just, holy, every where present, and almighty. He is merci-
ful indeed, but only in Christ. Conscience also is their enemy. It
is God's deputy, who faileth not sometimes to say to the wicked,
that it shall be ill with him. And though it may be laid asleep
a while, yet that will only make its awakening more terrible, and it
is only Christ's blood that sprinkles from an evil conscience. All
the creatures are likewise their enemies. Christ is the bond of the
creatures, who were set one against another by Adam's sin ; and
therefore it is a benefit of the new covenant, peace with the crea-
tures. Men out of Christ have no more security in the use of the
creatures, than an usurper in his throne, against whom the subjects
will arm themselves, as soon as they can dispatch him and shake off
his yoke.
2. It is by him, and from him, they have this peace; therefore he
is called our peace, Eph. ii. 14, and the peace, Mic. v. 5. Christ is
the procurer and purchaser of his people's peace. Their peace was
bought not stolen nor usurped, bought by his own blood. No
peace could have been to men, had he not stooped and received the
blow of the sword of justice. He denied himself to peace, that we
might enjoy it. He is the maker of the peace, being the great
peace-maker, and the Mediator of the covenant betwixt God and
man, which is a covenant of peace. Peace on earth was sung at his
birth ; and when he is formed in a soul, peace is made betwixt God
and that soul ; and by his Spirit, peace is created in the soul.
He is the maintainer of the peace. " TIiou wilt keep him in
perfect peace, whose mind is stayed on thee; because he trusteth in
344 BELIEVERS HAVING
tliee." So much guilt is found in the best, that they could not
keep their peace a moment, wore there not a continuance of it by
the prince of peace. But by the continuance of his intercession,
and efficacy of his Spirit, he maintains it.
He is the restorer of their peace. " I have seen his ways, and
will heal him : I will lead him also, and restore comforts unto him
and to his mourners. Sometimes this peace is beat down very low
by the corruption of the hearts of his people, and the malice of the
devil. But he brings it up again, and the howling wilderness is as
the fruitful field. Thus it comes to pass that at evening time it
shall be light.
He is the perfecter of their peace. Their peace is but a twilight
peace, while here, Zech. xiv. 6, 7 ; but he that hath begun it, will
not leave it off, till he have perfected it. The Lord will perfect
that which concerneth them, and God himself will wipe away all
tears from their eyes. As he left not his people till he had seated
them in the earthly Jerusalem, the city of peace, so he will bring
his people to the city of peace above.
Finally, He is the storehouse of their peace, from which they may
bring their peace in the worst of times ; for which reason he seems
to be called our peace. As every drop of water in a cup, is refresh-
ing to a thirsty man ; so every thing in Christ, is peace to the
believer. Some seek for peace by their friends, beg it or buy it from
their enemies, but the believer fetched all from Christ.
IV. We are to shew what sort of peace it is, which we may have
in Christ.
1. A solid peace. The peace of the wicked is not solid peace.
It is rather the name than the thing. It will not abide a trial, and,
like a thief, it runs away before the searchers. But the godly
man's peace in Christ will abide the trial, and the more it be exa-
mined the surer it proves.
2. It is a tender peace. It is easily marred by sin. Conscious-
ness of guilt interrupts this peace. David's heart smote him for
his sin in numbering the people. It is a tender bud of heaven, that
cannot endure with sin, especially sin against light. Yet,
3. It is a strong peace in respect of troubles. This peace made a
holy man say, I fear nothing but sin. Many assaults are made
against the soul, to take away its peace ; but it will stand against
tribulation, scourging, a prison and stocks, spoiling of goods, yea,
death itself cannot take it away.
4. It is a governing peace. " Let the peace of God rule in your
hearts," says the apostle, " to the which also ye are called in one
body ; and be ye thankful." The passions and affections of the
TRIBUIiATION IN THE WORLD, 345
soul, when they would mutiny, this peace of God stills them, and
guards the heart of the believer, which is sadly exposed to danger,
when without this peace. But the peace of Grod which passeth
all understanding, shall keep your hearts and minds, through Jesus
Christ.
5. A lasting peace. " Peace," said Jesus, " I leave with you,
my peace I give unto you : not as the world giveth, give I unto you.
Let not your heart be troubled neither let it be afraid." How soon
is the candle of the wicked put out, and their peace gone ; but this
peace is everlasting. Though it may run under ground a while, yet
it breaks up again, and never sees an end, as streaming from the
eternal fountain of peace. It now remains,
V. To confirm the point. Well may we have peace in Christ,
though the world should be turned upside down, and all should go
unto confusion ; for,
1. If we look to hira, we may see God reconciled to us in him,
Ephes. ii. 15, 16, God testified of him, that in him he was well
pleased, namely, with all that were in him. The believer beholding
his wounds may say, these have procured my peace, his blood has
pacified God's anger against me. What then though the world rage,
God is well pleased ; though the earth be covered with blackness,
heaven is no more lowering. Is not this enough. Paul triumphed
here, Rom. viii. 31 — 39. Though the world proclaim war against
me, Christ proclaims God is at peace with me. Two things here,
may give a man peace in the midst of trouble. 1, The preciousness,
and excellency of this peace with God. What angel or man can
tell the worth of it. When it was bought, it cost an infinite price.
Souls under apprehensions of wrath know something of its value
that it is better than ten thousand worlds. Then no thanks to the
Christian, though he digest some petty losses in the world peaceably,
while this jewel is in his possession. 2. The durableness of this
peace. It is everlasting. Let men rage and devils too, they may
take away outward peace, but this they cannot carry away. If an
army were coming to burn and slay all in their way, and you were
persuaded that Ufej should destroy nothing of yours but that which
is very little worth, might not you have peace ; so may the Christian.
2. In Christ we see God upon our side. He is not only reconciled
in him, but he is entered into covenant with us. His friends, are
our friends, and our enemies are his. This made David fearless in
the midst of troubles, Psal. xxiii. and cxxviii. 6. Hence the
apostle bids defiance to all who could attack him, Rom. viii.
31. May we not say then, greater is he that is in us, than he
that is in the world. Here all the attributes of God stream
346 BELIEVERS HAVING
forth peace to the believer, so that he may sing that song, " Spring
up well, sing ye unto it." Enemies shall not prevail nor
escape, for he is just, wise, powerful, and true. Two things here,
should be observed. 1. He is a present help. Psalm xlvi. 1. Many
a one perishes because help is far off. But be the believer where he
will, his help is at hand. He is ever within a cry of him. Yea, he
is in him, dwelling in him by his Spirit. 2. He is a powerful help.
Men may be near at hand to their friends, and not be able to help them
in an evil day ; but nothing is too hard for him. He is also a skilful
helper. Men may be both near and able, yet for want of skill may
spoil the work ; but he is wise in heart. The believer may peaceably
leave the time, way, and manner of deliverance on him.
3. In Christ we see God iu our nature; God made man; Immanuel,
God with us. This is a noble subject of meditation, the wonder of
angels and saints in glory ; an employment which might give us peace
in the midst of trouble, if it were no other way, but by driving our
thoughts, and powerfully fixing our affections ou this admirable
object. This gave Stephen peace. But besides, when men as incar-
nate devils, are terrible to us, we may look on Christ, and there
with comfort see God incarnate ; see him through the vail of the
flesh of Christ. When a wicked man is in tribulation, he is a most
miserable creature. Man is terrible to him, and God is terrible to
him, because he cannot behold him in a mediator. But it is not so
with a believer. May he not then have peace in trouble. Again,
as Christ is a man, he has a sympathy with his people, and as God
he is able to help them. Yea, in all their afflictions he is afflicted
well then may the believer roll all upon him.
4. Christ suffered from the world aud overcame it. " I," said he,
" have overcome the world." While he was in it, he had no easy
life. His life was a life of tribulation, and at length they nailed
him to the cross. Here the believer may find peace. May it not
create peace, amidst tribulation in the world, to think that the way
of tribulation in the world, was the way by which Christ went
through it to his glory. Shall we not follow him courageously and
contentedly. Did they treat the master so, and will not the servant
be coutent with his master's entertainmet. Will we follow him
grudgingly, who went through so cheerfully. Again, may it not
give peace, to think that he suffered to redeem us from the wrath of
God. Truly, this will make the gracious soul joyful, to have but
an occasion of bearing the wrath of the world for his sake and
cause. It must be comfortable, also, to think that the bitter dregs
are taken out of the cup. Afflictions and death are unstinged.
There is no poison in the cup, this may well make you quietly drink
TRIBULATION IN THE WORLD. 847
it. Your Master bids you ride no ford, but what he went throu}j;h
before you. If the world mock and reproach you, so did it do to
hiru ; if it put you to death itself, as traitors and rebels, so did it do
to him.
5. The believer may have peace in Christ, in the midst of out-
ward trouble, because he guides all himself. Is. lii. 7. The
Lord reigneth, let the earth be glad. Christ has fought through his
enemies, and has reached the throne. He sways the mediatory
sceptre for the good of the church. Many things here, speak peace
to those that are in him, in the worst of times ; for Christ as a king
is engaged to protect his church and people, Ephes. i. 22. His sub-
jects are the Father's gift to him, of which he is to make account,
John xvii. 12. He is their shepherd, Psalm xxiii. 1. Enemies can
never be able to make him a king without subjects, a head without a
body. The bush burning not consumed, why ? Grod is in the midst
of it. He wants neither wisdom, will, nor power to help his people.
"Whatsoever they meet with, comes from him. The Father
judgeth no man, but hath committed all judgment to the Son. The
most bitter cross comes through his hands to them. God sent
Joseph to Egypt. Assyria is but God's rod and axe. Why should
believers fear, when Christ lets blood of them. Though he borrow
the lance from the enemy, yet it is in a friend's hand. It shall not
go one hair-breadth deeper than he sees necessary.
He overrules enemies. He has a bridle on their jaws, and the re-
mainder of their wrath he will restrain. He has a negative vote on
them. " Who is he that saith and it cometh to pass, when the Lord
commandeth it not ?" The devil cannot enter swine, without his
permission. They cannot put one drop more into his people's cup
than he allows. Rev. ii. 10. Hence, when enemies are consulting
the ruin of his church, God is said to laugh, Psal. ii. He makes
the devil's servants run his errands. The Philistines' kine bring
home the ark. Joseph must be exalted. His envious brethren must
post him on to it. The gospel must go through the world, and
therefore persecutors must scatter the preachers. Many a time the
church rises, just when enemies are laying on the gravestone, as it
was when the service dook was pressed upon us. Jesus must reign
till he bath put all enemies under his feet. Behold the assurance of
it, Psalm ex. 1. Never weapon prospered against his people. The
day will come, they shall all stand on the field as conquerors, and
share of his throne.
In him they have divine promises suited to any case in which they
can be. These are the silken cords let down from heaven, by which the
believer may well venture to be drawn through a sea of blood, 2
YoL. lY. z
348 BKUKVEKS HAVING
Peter i. 4, Psalm csix. 49. The word of a general will animate
soldiers, and Christ's promise may well animate his people. What
are you afraid of? Is it of your own weakness, which may make
you sin and yield to the temptation, that may make you shrink, and
leap back fi'om the cross. Mind his promise, Isaiah xl. 30, 31 ;
2 Cor. xii. 9. Are you afraid of the apostacy ? Truly they who are
built on the sand shall fall, but not those who are built on a rock,
Matth. xxi. 18 ; 2 Tim. ii. 18, 19. Will a man who can prevent it,
suflfer a limb to be drawn from him, though it be very weak ? No,
surely; John x. 27 — 29. Are you afraid of his forsaking you ? Fear
it not ; Heb. xiii. 5 ; Isaiah xliii. 2. Is he with you, then he shall
be with you. Mark David's reasoning, "Yea, though I walk through
the valley of the shadow of death, I will fear no evil ; for thou art
with me ; thy rod and staff they comfort me. Why did he take
thee by the hand, if he thought ever to forsake thee on any emer-
gency. He knew all your faults from eternity. Do you fear that
he intends evil to you. Perhaps you think that it is your untender-
ness, barrenness, or the like, that is like to raise the storm. God
will have your sin to find you out. Be it so; yet consider that all
things shall work together for good to them that love God, to them
who are the called according to his purpose. In the evening it shall
be light. Let the web of Providence be once woven out, and though
there be many black threads in it, it shall appear a goodly mixture.
In him we may have whatever is necessary for throughbearing in
an evil day. He is able and willing to bear our expences, why then
should we be disturbed at the sight of the journey. There is light
to be had in him. He is the light of the world. No case so per-
plexed, but he can resolve it, Micah vii. 7 — 9. He is the counsellor,
one whose advice is ready in time of need. There is strength in him.
He is the storehouse of the Christian's strength, open at all times,
but especially in time of trouble, 2 Tim. iv. 16, 17- He is the friend
best known in adversity.
Lastly, Consider the Scriptures hold out Christ as one in whom
peace is to be enjoyed, and that is confirmed by the experience of
the saints. He is the Saviour both for temporal and eternal salva-
tion. The ark was a type of Christ, the sanctuary, the cities of re-
fuge, Isa. viii. 14 ; Heb. vi. 18 ; Isa. xxxii. 2. The name of the
Lord is a strong tower, the righteous flee unto it and are safe. He
is the peace ; they that are in him dwell in peace, Mic. v. 5 ; Psal.
vi. 2 — 4. He has chambers of protection for his own, into which he
invites them to enter, Isa. xxvi. 20 ; Psal. xxvii. 5.
Use 1. Of information.
1. Here see the superlative excellence of Jesus Christ. To recom-
TRIBULATION IN" THE WORLD. 349
mend him to your souls, may we not say, " Who is like unto thee, O
Lord ?" and conclude, that all the things that may be desired, are
not to be compared to him. Such days may come, as that we can
have no peace in the world. Our means may fail us, our own wisdom
can find no outgate, no comfort in friends and relations ; nay, but in
the worst of times, in Christ we may have peace.
2. See here Christ's all-sufficiency. If we may have peace in him
when we can have it no where else, then he can be to us instead of
all, better than all, and is commensurable to the desires of the soul.
Nothing can be wanting in him, in whom alone the soul may rejoice
when striped naked of all comforts.
3. The mystery of a Christian's life in tribulation. Many have
taken joyfully the spoiling of their goods; have gone to death as to
their marriage. What ! were they stupied, and without natural
affection ? No, they had peace in him. They had meat to eat,
which the world knew not of.
4. The best furniture for an evil day is faith in Christ, uniting us
to him. Would you know how to be safe, prepare an ark ; flee to
the Lord Jesus, and then you may defy the world, devil, death and
hell.
Use 2. Of exhortation.
1. To you that are out of Christ. come to Christ, that in him
you may have peace in a time of trouble. Here is a sanctuary
opened to you. Consider,
L While you are out of Christ, tribulation may turn yon out of a
profession too, as it did the stony ground hearers; and dreadful is
the case of apostates, they pierce themselves through with many
sorrows. Tribulation will discover your naughtiness, John xv.
2—6.
2. Turn you what way you will, the Lord will wind a yoke of tri-
bulation about your neck. When national judgments come, you
must lay your account with a share of them, Matth. iii. 10 ; Amos
ix. 9, 10. Your trouble will be very heavy, because the curse of
God will be in it, and because you will get it all to bear. The
Lord is not with you, you are alone as Saul was. it is sad to
have darkness covering both the face of the earth and heavens.
Death is coming, and then the Lord shall trouble you. Your false
peace will then be at an end. No peace with God, but through
Christ.
2. To the godly that are in Christ, we would say, labour ye to be
in such a frame, as that you may have the actual enjoyment of that
peace which you may have in Christ in tribulation. That you may
attain it, take these advices,
z2
350 BKLIEVERS irAVINO, &C.
1. Labour to get a sight of your interest in Christ. Give all dili-
gence to make your calling and election sure. This makes a man
bold as a lion, 2 Tim. i. 12. This carried the irartyrs through
death ; they knew in whom they had believed. This inflames love,
which is of mighty influence to carry persons through tribulation.
To a person in trouble, and under doubts, it is like the ship which
carried Paul and his companions, when it stuck fast, and remained
immoveable. This is a spring of joy, and will make the soul abhor
sinful capitulations for deliverance.
2. Labour to get yourselves wrapt up in a promise for a time of
tribulation, Gen. xxxii. 12. "When the waters of trouble are coming
on, he is a wise man who cleaves to a branch of the tree of life. A
promise has been meet and drink, and all to a Christian ; even a
song to them in distress. They shall not be ashamed in the evil
time, and in the days of famine they shall be satisfied.
3. Acquaint yourselves well with the Scriptures. " Unless,"
says David, " Thy law had been my delights, I should then have
perished in mine afflction." The Scriptures are written for this end,
for our learning : that we through patience and comfort of the
Scriptures, might have hope. A good Scripurist, a good Christian
in an evil day : only you must study to experience the power of
them on your hearts.
4. Let there be no standing controversy betwixt God and you.
If you regard iniquity in your heart, the Lord will not hear you.
A guilty conscience in an evil day, is a sad companion, as it was
with Joseph's brethren. It puts a sting in the outward trouble.
Therefore renew your repentance, and mourn over your backslid-
ings, and apply to the blood of Jesus.
5. Study the practice of mortification. Labour to be mortified to
your wordly goods, Jer. xlv. 5. The poor man must have grace to
be mortified to his cottage, as well as the rich to their mansions.
You must also labour to be mortified to your ease, Heb. xi. 25. It
were not unreasonable for people at such a time, to ask themselves
how they could take with Jacob's bed. Gen. xxviii. 11. Micaiah's
food, 1 Kings xxii. 27. Peter's attendants, John xxi. 18; and the
three children's lodging, Dan. iii. You must be mortified to your
life, Luke xiv. 26. Die to your life now, if you would have that
peace. Be familiar with Job's acquaintance, Job xvii. 14. Amen.
ANGER NOT TO BE, &C. 351
Exercise and Addition, February 28, 1712.
ANGER NOT TO BE SINFULLY INDULGED.
SERMON XXXIII.
Ephesians iv. 26, 27,
Se anifry, and sin not ; let not the sun go down upon your wrath ;
neither give place to the devil
The apostle is now on some particulars of the old man that is to be
put off, aud of the new man which is to be put on. In the former
verse he dehorts them lying, and exhorts to the speaking of truth.
lu the text, he lays before us our duty with respect to anger. We
may take up the words in three parts : 1. We have the passion kept
within its due bounds. Commended say some : allowed or permitted
rather, say others. " Be angry." 2. The inordinate passion
simply condemned in its beginnings, as well as in its progress,
** sin not ;" namely, in your passion. It is condemned particularly
in its progress and continuance. " Let not the sun go down upon
your wrath." 3. The reason why the inordinate passion is con-
demned : it is a giving place to the devil.
The first thing laid before us in the text is, anger kept within its
due bounds : " Be angry, and sin not." Some will have these words
token out of Psal. iv. 4, which we render, "stand in awe." The
Hebrew word, some translate simply, be moved. It signifies to be
moved, either with anger or fear. The septoagint reads it, be
angry, &c. Thus our English rage, answers it both in sound aud
sense ; and accordingly our translators render the same word rage,
Prov. xxix. 9; Dan. iii. 13. Yet, on the other hand, it cannot be
denied, but it signifies also to be moved with fear, Isa. xxxii. 11,
" be troubled," &c. ; Deut. xxviii. 63, " a trembling heart." But if
you consider the scope of both places, they seem to be very dif-
ferent. The Psalmist proposeth that, " stand in awe," or " be
moved," as a check to his enemies sinning in persecuting the godly
man, whom God has set apart for himself. The apostle proposeth
his " sin not," as a check on the passion of anger in ourselves, tiiat
it go not out of order. Therefore, I suppose, that if the apostle has
any eye in this, to that of the Psalmist, it is not by way of citation,
but at most an allusion.
1 see little reason wliy these words should be taken rather as a
concession or permission, than a command, li is nowise like thai,
352 ANGEll NOT XO BE
Oen. ii. 16. It is not left to our option, wlietlier to be angry or
not, wlien there is a just cause. Coldness in God's matters, is liatc-
fill stupidity. The passions in the soul, are as winds in the air. If
the winds blow not at all, or too calmly, they leave the ship at a
great disadvantage ; though it is sad when they blow so violent as
to dash her upon the rocks. And what though anger in itself is
neither good nor evil ? The same may be said of love and other
passions which are not in themselves evil, as envy is; yet doubtless
it is a command, " Love as brethren." The apostle here, is direct-
ing us in practice, not what to think of anger in the abstract'
which is never found in a subject, but vested with its due circum-
stances, and then it is either holy, good and just; or else it is
irregular and impious. Thus the meaning must be, be holily angry,
but not sinfully.
As for what is merely natural in anger, depending upon the body
only, we leave it to philosophers to explain it. As for what con-
cerns the soul and conscience in it, I take anger to be a commotion
of the spirit, with hatred of, and grief for an injury, and desire of
revenge ; or to express it more softly, a desire of the vindication of
the injured party. Every one may consult his own breast, and find
it so. I shall consider this as in holy anger. And there is in it,
1. A commotion of the spirit, which ariseth from the apprehen-
sion of a real injury; for if it be only imaginary it is sinful. This
is necessary to stir up a man's desire to see the wrong rectified.
All commotion of a man's spirit is not sinful. Whoever feels this
holy anger in him, will find it answers the name, an anger, vexa-
tion, or trouble of spirit. As Lot, whose soul in his anger against
the sins of the Sodomites, " was vexed with their filthy conversa-
tion." So did Paul encounter the stoics at Athens, not with stupid
apathy, but " a spirit stirred in him," Acts xvii. 16. Cast into a
holy paroxysm, as the word signifies. Yea, our Lord himself,
rented this in his angry looks: "He looked round about him with
anger, being grieved for the hardness of their hearts," Mark iii. 5.
Nay, behold the holy height of it in the Holy One, when he said to
them that sold doves in the temple, "Take these things hence;
make not my Father's house an house of merchandise." It was
good Eli's want of this zeal, which was the ruin, first of his sons,
and then of himself, 1 Sam. iii. 13. He restrained them not,
(Hebrew). Did not thraw his brows, or gloom upon them. Old
age, it is like, had wrinkled them; but he had not as li uch zeal
as to wrinkle them in holy anger against sin, and so he restrained
them not.
2. There is hatred in it, not at the pereons but at their sine,
SINFULLY INDULGED. 363^
whether they be our own sins or others. lu this respect it is called
indignation, 2 Cor. vii. 11. This is most desirable, when it is kept
purely on this object. That is not the part where we are in
hazard of excess, seeing we are coramanded to abhor that which is
evil, as we would do hell itself.
3. There is grief in it, Mark iii. 5. This naturally follows on
hatred of the thing, which likewise ariseth I'rom a just apprehension
of the evil of it in a gracious soul. And from both ariseth,
4. A desire of the vindication of the right and honour of the party
injured. This is that which the word OpyiZidre, used in the text, most
properly points at, being derived from opyt], which they say is from
opiyofiai, to desire. The vindication of the right and honour of the
party injured, is that which naturally occurs as the object of this
desire in auger. Now where that cannot be done but by punishment
or revenge, there is an holy anger, an appetite after revenge, which
in its due circumstances is a good thing, being an execution of jus-
tice, Rom. xii. 19. But seeing God has not appointed all to be
ministers of justice, holy anger will not carry the man without liis
sphere, and therefore it is still but an appetite of revenge by the
hand that lias right, and power to inflict it, and not of that carnal
revenge which may satisfy an exorbitant passion, but that which is
in a way of justice necessary to vindicate the right and honour of
the injured. But where the party angry has power to revenge all
disobedience, this holy anger sets him on the work ; as it was with
Moses, Exod. xxxii. 19 — 29, and Phinehas slaying Zimri and Cosbi,
and Jesus driving the buyers and sellers out of the temple. But
seeing there are not a few cases in which holy anger is very neces-
sary, and yet the humiliation of the party, or confession of the fault
may salve the honour of the injured, and a soft answer may turn
away wrath ; in holy anger that desire will not proceed farther, and
therefore I called it, in the general, only a desire of the vindication
of the right and honour of the injured, and not simply a desire of
revenge.
This we may discribe holy anger to be a commotion of the spirit,
arising from the apprehension of a real sinful evil, with hatred of it,
grief for it, and a regular desire of the vindication of the right and
honour of the injured, for the destruction of sin. Thus much for
holy anger. I proceed to the
Second thing, which is sinful anger condemned. And,
I. We are to consider it in its rise, and the passion transgressing
due bounds, which makes it sinful, however short, while it lasts.
Sin not, says the apostle. There is no door opened for sin in any
case, but tlie particular here aimed at, is that we sin not in our
354 ANoiEK Nut to bk
anger ; tliat a fire from hell rise not in onr breasts, instead of a fire
froin heaven. We must not suppose that these words import a
power in man, hy any grace given in this life, to order his anger in
any case, so as to be sinless in the eye of the law. The most pnre
Are that ever burnt in the heart of any man but the mau Christ,
wanted not its smoke. But though the law of God is not the measure
of our strength, yet it is the rule of our duty, and whatsoever in any
case goes beyond the bounds of it is sin. It aims not at the extir-
pation of the passion of anger out of our hearts, but says unto it
hitherto shalt thou come, but no farther, and here shall thy proud
waves be staid. But if the passion break over the bars, and be as
the letting out of waters, be in whom it will, the text shews them
their transgression that they have exceeded ; even meek Moses in
his holy anger, breaks the tables. Though the defects in holy anger
may be here condemned, yet sinful anger seems to be that which the
apostle calls 7rapopy«r^oe, and we render wrath, whereby he shews
what he meant by his saying, sin not. He says not, let not the sun
go down fTTi TTjopyt], on your anger, but an rtj Trapopyio-juw, upon your
wrath ; your unjust and sinful anger, which exceeds the due bounds
of anger, as the preposition in the word imports. Now for clearing
of what this sinful anger is, we must consider the due boundary of
holy and just anger, and what is beyond these is sinful.
1. The grounds of holy anger are just and weighty, such as God's
dishonour by our own sins, and the sins of others 2 Cor. vii.
11, Exod. xxii. 9. It must then be sinful anger, when it is without
a just ground. " Whosoever," says our Lord, " is angry with his
brother without a cause, shall be in danger of the judgment."
Without a cause, eiicr), that is rashly, without any cause at all, or
vainly, upon a light or trival cause, which is indeed no just cause of
anger. But the judgment is weak and yielding, and gives way to
the passions : in both senses we are said to take God's name in
vain.
2. The degree of holy anger is proportioned to the fault.. Thus
God himself is angry at all sins, yet there are some sins to which
he reserves the fierceness of wrath. When the anger then in res-
pect of degrees, exceeds the measure of the oflfence, and men are
carried so far beside themselves, as to turn about the cart wheel
on the cummin that might be beat out with the rod, then it is sinful
anger ; and therefore good Jacob, when a-dying, curses the wrath
of the brethren of iniquity, against the Shecliemites because it was
cruel, destroying a whole city for one's fault. Such was David's
anger against Nabal, 1 Sara, xxv., to execute, which, though he had
vowed himself by vow, yet when he comes to himself he breaks, and
"blesses God for preventing him.
SINFULLY INDULGED. 355
3. Tlie end of holy anger wliicli it is directed, is the glory of God
and the good of our neighbour, Prov. xiii. 24; John ii. 16, 17. Sin-
ful then it must be, when it is a iire lighting on others, to make
them sacrifices to cursed self, to satisfy the desires of a proud (He-
brew, a wide heart, Prov. xxvii. 25.) which will never think it gets
enough from others. " Proud and haughty scorner is his name, who
dealeth in proud wrath."
4. The effects of holy anger directly and indirectly, are just and
good, for the man has rule over his own spirit, and no holy affec-
tion is inconsistent Avith another. It fits him for his duty to God
and men, as may be seen in the case of Moses praying for the
people, Exod. xxxii. The auger then must be sinful when its effects
are hellish, as when it breaks out in clamour and evil speaking,
Eph iv. 31. Even meek Moses fell into a fit of this sinful anger,
" Because they provoked his spirit, so that he spoke unadvisedly
with his lips." The anger is sinful also, when it leaves a man no
more master of himself, and unfits him for duty, 1 Tim. ii. 8.
Hence it appears there is a twofold sinful anger : 1. There is an
anger, which is originally, and in itself sinful; that, where there is
no just ground at all to be angry, to which men's weakness of
judgment and strength of passion often expose them. Such was
Jonah's anger, at the withering of the gourd. This anger is like
a river which hath quite left its proper channel, and so cannot but be
very pernicious. 2. There is an anger accidentally sinful, where
there is indeed just ground to be angry, but by reason of the corrup-
tion of men, is carried beyond the proper bounds. As a river which
indeed still covers the ordinary channel, but so swells as to over-
flow all its banks. Such was David's anger against Nabal, 1 Sam.
XXV. 21, 22. Each of these is a Trpoopyianoe, a sinful anger, of which
we must beware. But what if it arise in us, as it may in the best ?
Why then the flame must be quickly quenched, which is the second
thing to be considered anent sinful anger. The progress and con-
tinuance of it is condemned. Let not the sun go down upon your
wrath. There seems to be some emphasis in that your wrath ; it
points at the wrath of man, that worketh not the righteousness of
God. It is that wrath of which Satan is father, and our own cor-
rupt heart the mother. A hellish offspring that should be stifled ia
the birth, or be taken as soon as possible and dashed against the
stones, and not be allowed to live till the sun go down. It is
strange fire not brought from the altar, but from the common
hearth of a proud corrupt heart, and must be quenched speed-
ily. Let not the sun go down upon your wrath ; which is not
to be understood as if it might lawfully be kept up till the sun go
366 ANGER NOT TO BE
down for what is sinful in its rise, must still be more so in its con-
tinuance. But it is a proverbial speech, the import of which we may
take up in these two things: 1. As the sun with his scorching
heat hasteth to go down, so should we, whose passion sooner by far
comes to its height than the sun, make haste to lay it aside. 2.
As the sun going down brings on the night, which calls men to set
themselves to the putting off their clothes, and going to rest ; so
should we set ourselves to put off the old man, and by all means to
put off anger with our clothes, that we take it not into the bed with
us, where it is most dangerous. For, whereas as the light affords
variety of objects to us, and so is a friend to the diverting of wrath,
the darkness of the night keeps these out of our sight, and so leaves
the very spirit to feed on that chiefly which first raised it, and so it
gets leave to range through the several methods of revenge ; and so
it is said of the wicked " that he deviseth mischief upon his bed."
This I take to be the main thing aimed at in the expression.
Lastly, We shall consider the reason. " Neither give place to
the devil." That is, and give not place to the devil. It is a
general precept, but is here particularly aimed at, the matter of sin-
ful anger. Some read it, to the calumniator ; thereby understand-
ing the occasion given to the wicked to reproach piety, because of
the sinful passions of professors, and the effects thereof. This is a
sad truth indeed, but we take it rather as our translation reads it,
to the devil ; who must needs have a particular love to sinful
anger : it is so like hell, wherein men are on fire with a scorching
heat, but in gross darkness. It refers, 1. To the rise of sinful
anger. To give place to it, is to admit the devil. He will strive to
have place, and so tempt us to it ; but our yielding to the tempta-
tion is to give him place. 2. It refers to the progress and continu-
ance of it. The more it is harboured, the devil is the farther
admitted. He loves to fish in muddy water. When he has got the
fire kindled, he employs his bellows to blow it up, and always to
make the flame greater and greater, to the destruction of ourselves
and others.
DocTEiNE I. Men not only may, but ought to be angry where
there is just ground for it. We know no just ground for anger,
but the things which are sinful. As for the injuries done to ns, or
our fellow creatures, they are not real injuries, if they be not sins
against the Lord; for no man can break in upon the second table,
but he must break through the first.
Reasons. 1. Because in that case, the love and respect which
we owe to God, who is dishonoured, require it.
SINFULLY INDCLaED. 357
2. The love which we owe to ourselves or others who are injured,
requires it. For in that case, it is as it were said, who is on the
Lord's side, and on the side of souls that are in hazard.
Use I. Let us then be filled with holy indignation against our-
selves, because of the sins of our nature, hearts, lips, and lives.
2. At the dishonour done to God by others. Alas ! we are
very quickly set in a flame, if but a word seem to reflect on us ; but
how cold are we in matters that dishonour God. ! that we could
spend these arrows, firebrands, aud darts, of which we are otherwise
liberal enough on our own and others sins.
Doctrine II. Men should beware that the fire of sinful anger
kindle not in their breasts.
Reasons. 1. Because it is evil in itself, and dishonourable to
God ; being the vomit of a proud heart aud an unmeekened spirit.
2. Because it is not only evil, but a mother of evil ; and is not
only an inlet to many mischiefs to ourselves and others, but drives
men to them to act with vigour. An angry man stirreth up strife,
and a furious man aboundeth in transgression.
Use. Guard against sinful anger ; against being angry without
just cause. Let judgment always lead the way to your passion.
He that is slow to wrath is of great understanding ; but he that is
hasty of spirit, exalteth folly. Exalts, hangs up a sign of folly at
his own door, that every one m&y know that a fool dwells within.
Again, when you are angry on good grounds, be on your guard lest
your anger degenerate into a sinful passion. We may be easily car-
ried too far, and when the furnace of the heart is hot, if we take not
heed, it may soon come to that to scorch aud burn up ourselves and
others too, instead of consuming their, or our own evils. Self is most
ready to creep in, and justle out all respect to the honour of God,
and have sad effects. Even in anger upon a just cause, we are like
mnn standing on the edge of a steep rock, the ground is firm, but
the head is ready to grow giddy, and he to fall headlong.
Consider the evil of sinful anger. L It is a degree of murder.
" "Whosoever is angry with his brother without a cause, shall be in
danger of the judgment." It is a sword that stabs two at once, the
angry man and the party against whom he is angry. 2. It is a fit
of madness, in which a man hath no rule over his own spirit, till he
come to himself, for he goes out of himself in anger. 3. It makes a
man most unlike Christ, who was meek and lowly. 4. It has most
bitter eff'ects. It mars our access to God in prayer ; makes us most
unmeet for divine communications, as the troubled water cannot re-
ceive the image of the sun. It exposes us to Satan, as a city that is
358 ANGER NOT TO UK, &:C.
broken down and without walls, to tlie enemy ; and makes men in-
tolerable to others, if they be not all the more masters of patience.
Doctrine III. If sinful anger do enter our breasts, we must en-
deavour to extinguish it quickly, and beware of nourishing it.
It reproves those, who when once that devil is raised in them, can
hardly he go.t laid again ; men of an implacable temper, whose
anger is like fire in iron or other solid matter, long ere it be laid
aside. If once it get unto them, it must go to bed and rise with
them too. Yea, many who will not only let the sun go down on
their wrath, but keep it up weeks, months, and years. Once do
them an injury, they will never forget nor forgive. Be not then
hastv in thy spirit to be angry, for anger resteth in the bosom of
fools.
Let us learn then, to quench this spark quickly, when it falls on
us. This may be enforced from
Doctrine IV. That the admitting and lodging of sinful anger in
our hearts, is a giving place to the devil. For remedies,
1. Let us consider our own vileness and unworthiness, and how
often we are provoking the Lord, and so turn our anger against our-
selves. " For we ourselves also, were sometimes foolish, disobe-
dient, deceived ; serving divers lusts and pleasures, living in malice
and envy ; hateful, and hating one another.
2. Let us consider these things with which we are so ready to be
hurried away, are the trials of our patience, and we are on our trial
for heaven.
3. Let us propose to ourselves the example of the meek and lowly
Jesus. " He suffered, leaving us an example that we should follow
his steps."
Lastly, Out of a sense of our utter inability to resist the least
temptation, look to Jesus for strength, and by faith draw strength
from him. When the temptation is like to catch us, let us lay hold
of the promise, and of Christ in the promise. Without this, nothing
will avail, acceptably to prevent or suppress it ; and this is the rea-
son, why sometimes Christians bear great affronts and injuries better
than small ones. For in the latter, they trust to themselves ; in
the former to Christ. No wonder all goes to wreck, when men
instead of the golden shield of faith made by the true Solomon, they
like fools think to do with the brazen ones of their OAvn stock.
Amen.
CHRIST THE PHYSIOIAN, &C. 359
Ettrkk, July, 13, 170?.
CHRIST THE PHYSICIAN OF SOULS.
SERMON XXXIV.
Matthew ix. 12,
They that be whole need not a physician, hut they that are sick.
In the ninth verse we have an account of Matthew's conversion,
upon which he invites Christ to his house, and entertains liini.
Matthew was a publican, a collector of custom, it seems by Mark's
account, chap. ii. at Capernaum custom-house, on the sea side, who
gathered custom of passengers over the water, and of those whose
employment lay in the sea of Galilee. Christ's going into his
house, encouraged others of his fellow officers to converse with
Christ, who very readily admitted them, ver. 10. This offended the
Pharisees, and thoy quarrel his disciples for it, ver. 11. Old hypo-
crites are often great enemies to young converts. But Christ defends
his own conduct, by the reason in the text, namely, it is not the
fault, but the duty of the physician to be with the sick. As if he
had said, I am the physician, they are the sick, therefore it is my
duty to be with them. We may take up the text in these two
propositions :
1. They that be whole need not a physician; a physician's work
is to cure diseases, but they that have no diseases have no need of
him, with such he has nothing to do. This refutes the error of the
Socinians, who hold that Christ would have come, though man had
not sinned. But withal, he doth here tacitly upbraid the Pharisees
with their self conceit, looking on themselves as whole and so
standing in no need of him.
2. The sick need the physician. He takes it for granted, that
because they were sinners, they were spiritually sick ; he owns him-
self to be the spiritual physician, and therefore concludes that they
stood in need of him. Where should the physician be, but among
the sick, with them only is his employment.
Doctrine I. Sin is the sickness of the soul. It is the disease of
the soul, that makes the sinner a sick man.
Here I shall first confirm the point ; secondly, shew what it is in
sin that sickens the soul ; and thirdly, consider the properties of this
sickness.
360 CHRIST Tiirc phystctax
I. I ;im to confirm the point, that sin is the sickness of the soul.
The soul may be sick as well as the body, though many feel the one
without the other.
1. This is clear from the repeated testimony of the Scriptures.
"The whole head is sick, and the whole heart faint." We find
God by Ezekiel coraplainiug of the spiritual shepherds of Israel,
" that they had not strengthened the diseased, nor healed that which
was sick, nor bound up that which was broken." We read also of
the plague of the heart. The same thing is imported in Christ
being a healer, Mai. iv. 2; Hos. xiv. 4, and from its being said,
that by his stripes we are healed. Compare Isa. liii. 4, with Matth.
viii. 17, and 1 Pet. ii. 24.
2. As bodily diseases affect the body, so does sin affect the soul.
This is clear, if we consider these particulars : 1, Sickness brings
pain and torment with it to the body, so does sin to the soul.
Indeed many do not feel the pain of sin now ; but as men under
some disorders think themselves well enough, so do they, till once
they are awakened to a sense of their danger, Luke xv. 17; Acts
ii. 37. Cain's sin was pleasant perhaps, when he was satisfying the
lust of revenge, but afterwards the sweet morsel became very bitter.
Felix's sin brought a fit of trembling upon him, Acts xxiv. 25.
David's sin cost him broken bones. In every temptation there is a
hook to 'pierce the soul, as well as a bait to satisfy its lust. It
makes an intolerable wound. " A wounded spirit who can bear."
Again, sickness unfits a man for his work ; he has neither heart nor
hand for it. In like manner, sin takes both inclination and ability
from the sinner, for the great work he has to do. According to the
degree of sickness, so will it be in this point. The soul under the
power of sin, where the violence of the disease is not broken by
converting grace, is as Ephraim, " a silly dove without heart," as
to any thing that is truly good, " Because the carnal mind is enmity
against God, for it is not subject to the law of God, neither indeed
can be." The sinner is altogether without strength. He neither
will nor can do. Where the disease is beginning to go away, there
is still some remains of these, of heartlessness and weakness.
Farther, Sickness takes away the beauty of the body, Psal.
xxxix. 11. Sin also spoils the beauty of the soul. The beauty of
the soul consists in its likeness to God; sin makes men like the
devil. Grace is the greatest ornament, and sin the greatest deform-
ity of the soul. It makes men vile and filthy in the eyes of the Lord,
Psal. xiv. 3, and also in the eyes of good men, Psal. xv. 4: hence
the godly are self-loathers, because they see it iu themselves. Once
more, sickness tends to death. Diseases are death's cords, which
OF SOULS. 361
it sends before it, to bind the prisoner. Sin tends to spiritual and
eternal death, and will certainly bring it on, if it be not cured, " for
the wages of sin is death." There is a connection betwixt sin and
death, which none but Jesus can dissolve. " All they who hate me,"
says he, " love death." The sinner is busy platting cords to bind
himself.
II. We are to shew what it is in sin that sickens the soul.
1. The guilt of it, that is, the obligation to punishment. In this
respect, sin is the sting of death. Nothing wounds the soul more
than felt guilt. It brings a sickness that cannot be removed, till
iniquity be forgiven. A guilty conscience is the mother of fears,
and a perpetual tormentor. This affected Cain and Judas most
dreadfully.
2. The stain of it. Sin brings a blot with it, that defiles the soul.
Hence it is called an uncleanness, that makes a sinner unmeet for
communion with a holy God. It defiles the whole man, and makes
him unto every good work reprobate. This makes it a loathsome
disease, and this can only be taken away " by the washing of regene-
ration, and the renewing of the Holy Ghost."
3. The reigning power of it. Sin in the unregenerate, keeps its
throne in their hearts. It commands, and they obey. They are in
this snare of the devil, and are taken captive by him at his will.
This keeps the soul in continual disorder.
Lastly, The indwelling power of it, which it hath even in the
regenerate. This makes them groan as Paul did, Rom. vii. 24. "
wretched man that I am, who shall deliver me from the body of this
death." We are now,
III. To consider the properties of this sickness.
1. It is a spiritual sickness. They are the most dangerous dis-
eases that effect the vital parts. Sin affects the soul. If a leg
or an arm be diseased and cannot be cured, it may be cut off, and
the life be saved ; but if the heart be sick unless there be a cure,
the man dies. The soul is the most precious part, and sin chiefly
affects it. Though some sins be committed by the body, yet the
guilt and stain of them reach the soul.
2. It is an universal sickness, spreading itself through the whole
man. All the faculties of the soul are injured and disordered by it.
It darkens the mind, wounds the conscience, pollutes the heart, dis-
orders the affections and weakens the memory for good.
3. It is an infectious sickness. Jude speaks of hating " even the
garment spotted by the flesh." He says this in allusion to the un-
cleanness under the law, got by touching an unclean garment. Evil
example does much hurt. Sin is therefore compared to leaven. !
362 CHRIST THE PHYSICIAN'
how cautious will people be of infectious bodily diseases, that they
come not near the sick ; but alas ! they are not so, with respect to
the more dangerous infection of sin.
4. It is a hereditary sickness. It is natural to us, we are born
with it, and therefore cannot be cured by all the art of man. " We
■were shapen in iniquity, and in sin did our mothers conceive us."
" Since the world began, was it not heard that any man opened the
eyes of one that was born blind." Our first father fell, and we in
him received such a bruise, as nothing but the divine power of
Christ can heal.
5. It is a growing sickness. " Evil men and seducers shall was
•worse and worse, deceiving and being deceived." Some deseases
will abate, though no remedy be applied ; but this, the longer it
lasts, the stronger it grows. • Sin is never satisfied, but the more
that is given to it, the more it craves.
Lasthj, It is a mortal disease. Sinner, there is death in the pot.
*' It will bite like a serpent and sting like an adder." Either it or
thoa must die. " For if ye live after the flesh, ye shall die." It is
true all die not of this disease ; but though it is not mortal in the
event to all, yet it is mortal in its nature.
Use 1. Of information. This lets us see,
1. Why, though our time goes on, yet the work of our salvation
stands. Souls are sick, and cannot exert themselves to work. The
sick man keeps his bed, when others are busy about their work.
Alas ! a spirit of reigning sloth has seized on the greatest part of
us. The " sluggard hath put his hand into his bosom, and it grieves
him to bring it to his mouth again."
2. Why so many have so little desire after the word of the Lord.
It is no wonder the sick man want an appetite. It is common to sick
persons to loathe their food, to be nice and ready to find fault with
it, and always to be desiring changes. Alas ! this is the manner in
which many entertain the word of God.
3. They are surely fools, who make a mock of sin. Sickness is
no matter of sport. There are two sorts of these fools. Some that
make a mock of their own sins. These are the madmen that glory
in their chains, which are the badges of their folly. That is matter
of mirth to themselves, which makes others pity them. The second sort
are those, who make a mock of the sins of others. They not only sin
themselves, but have pleasure in them that commit sins. Dreadful
folly to rejoice in what grieves the Spirit of the Lord, and wounds
the souls of the guilty. This makes men very like the devil.
4. The cruelty of those who tempt others to sin, Hab. ii. 15. The
devil has his agents in the world, who are not content to go to ruin
OF SOULS. 363
themselves, but exert themselves to ruin others also. " They are of
their father the devil, who was a murderer from the beginning."
! but it is a dreadful thing to be guilty of the blood of the souls of
others. This will make hell the hotter, Luke xvi. 27, 28.
5. To be insensible of sin, is a most pitiful case. What a misery
is it to be sleeping the sleep of death, to be pining away in our
iniquities, and yet insensible of our danger. It is the case of many,
as of the Laodiceans, Rev. iii. 17. The case of such is most despe-
rate, and of all persons they are the farthest from the cure, not
having come to the first step of it.
Lastly, No wonder that they go mourning, and with a bowed down
back, that are sensible of their sin. Alas! it is much to be regret-
ted, that there are so few in our day that are troubled about sin.
But it is also lamentable, that men should be ready to traduce soul-
exercise as melanclioly. Many have their own consciences seared,
and so they think that others should be so too, and think as little
of sin as they do.
Use 2. Of exhortation. Is sin the sickness of the soul. Then,
1. Let this disengage your hearts from sin. Hate it ; shun all oc-
casions of it, and temptations to it. Shall a man carry fire in his
bosom, and not be burned ? There is an evil in sin which, if seen,
would make it very odious. It is a poisonous cup ; if you drink it,
your soul is in hazard of eternal death ; and all the pleasure you
can have in it, is too dear bought, at the rate of eternal pain.
2. Go quickly to the Physician, for the cure of the disease of the
soul, which you labour under. Delay no longer.
1. Time is flying, Job ix. 25, 26 ; and when gone, cannot be re-
called. That which was, will be no more. Yesterday has taken its
eternal farewell. The candle burnt to snufF, will not light again.
No medicine will cure that wound, no argument will persuade it to
return ; crowns and kingdoms will not buy it back again. Time
past is out of your power, the time to come is not in your hand,
your only time is the present.
?-. Death is approaching, and there can be no returning from it to
mend matters, Job xiv. 14. No place for cure there, Eccl. ix. 10.
If the infant come into the world dead, all the world cannot put life
into it ; and if death take us away out of the world, under the power
of that sickness, there is no cure for it hereafter.
3. Make frequent application to Christ. We get many wounds
and are frequently defiling ourselves, we had need therefore, to bo
often dipping in the fountain. Such people as can take little food
at once, had need to take it frequently. Alas ! the few addresses
Vol. IV. 2 a
364 CHRIST THE PHYSICIAN
wliich we make to the throne of grace, look like as we thought our-
selves whole, little needing the Physician.
DocTRinrE II. Our Lord Jesus Christ is the great Physician of
souls, ready to cure them of their spiritual diseases.
The brazen serpent was a type of Christ, and he is held forth
under the notion of the tree of life. He is the great Physician of
Bouls. Here I shall,
I. Shew in what way Christ cures sin-sick souls.
II. That our Lord cures all those that come to him.
III. That our Lord Je.sus Christ is ready to cure sinners of their
spiritual maladies. We are then,
I. To show in what way Christ cures sin-sick souls. Three things
are to be noticed here, as concurring to the cure of the soul.
1. The blood of Christ. " This purgeth the conscience from dead
works, to serve the living God." It is by his death that they have
life. His sufferings and wounds are the medicine for our souls,
"For by his stripes we are healed." The feet were sick, and blood
■was drawn of the head to heal them. We contracted the debt, and
Christ paid it. What physician is like this great Physician, who
will buy his patient's life at the rate of the loss of his own.
2. The Spirit of Christ. " He hath the seven Spirits of God."
That is, the Spirit in all his influences and operations, and he sends
him to heal his people. As the blood of Christ takes away the
guilt of sin in justification, so the Spirit of Christ, the purchase of
his blood, takes away the stain and poAver of it in regeneration and
sanctification. In these, the Spirit renews and purifies the soul, and
thus makes it a new creature.
3. The word of Christ. " He sent his word and healed them, and
delivered them from their destructions." So says he to his disciples,
*' Now ye are clean, through the word which I have spoken unto
you." The waters of the sanctuary are healing waters." Many a
time, a word from the Lord in ordinances has been very healing to
a sick soul. We proceed,
II. To shew that our Lord cures all those that come to him. " All
that the Father giveth me, shall come to me," says he, "and him
that Cometh to me, I will in no wise cast out." But why does he
undertake and perform the cure of their souls ?
1. Because he has his Father's commission for that effect. " The
Spirit of the Lord God," says he, "is upon me; because the Lord
hath anointed me to preach good tidings unto the meek, he hath
sent me to bind up the broken-hearted." This anointing implies his
sufficiency for the work, and his call to it. His Father hath ap-
OF SOULS. 3fi0
pointed hira the second Adam, to cure the disease contracted by the
first Adam's eating the forbidden fruit.
2. Because of his love and pity to men. He is truly the com-
passionate Samaritan. " He loved us, and washed us from our sins
in his own blood." How can such loathsome creatures as we are,
ever be taken up into Christ's cliariot ? Why, it is paved with love.
Love provided the remedy and applies it also, Eph. ii. 4, 5. Love
made Jacob serve seven years, and free love engageth Christ to cure
sick souls, Ezek. xvi. 9.
3. Because he hath been at vast expense to prepare the remedy
and medicine for their souls, 1 Peter i. 19, and therefore he cannot
but apply it. They are injurious to his wisdom, who would have
him provide the remedy for them, to whom it will never be applied.
It was for this very purpose that he died. He gave himself for us,
that he might redeem us from all iniquity, and purify unto himself
a peculiar people, zealous of good works. While he is curing sick
souls, he is but pursuing the great end of his death. Either Christ
falls short of the end which he proposed to himself in dying, or else
he died not for all ; for all are not cured and saved by hira.
4. For his own glory. " This people have I formed for myself,
they shall shew forth my praises," Ezek. xxxvi. 25—32. The glory
of the Mediator is highly exalted by his curing sick souls. It puts
the crown on Christ's head, and drowns them for ever in his debt.
The glory of God is displayed in the cure of sick souls. Had the
sick been left to be swallowed up of death, justice would have been
exalted; but now, justice, mercy, grace, and truth, are all glorified
in their salvation through Christ. We are,
III. To shew that the Lord Jesus is ready to cure sinners of their
spiritual maladies. This appears if we consider,
1. That he invites sick sinners to come to him for cure. Is. Iv. 1 ;
Rev. iii. 17, 18. ! Avhat seriousness, what earnestness is in these
invitations ! He uses even his authority in commanding them to
obey. " Look unto me," says he, " and be ye saved all ye ends of
the earth ; for I am God, and there is none else." " This is his
commandment, that we should believe on the name of his Son Jesus
Christ ;" for such is the wickedness of our nature, that we love the
disease, and will not submit to a cure, Rom. x. 3. He complains of
them that will not give him emi)loymeut, saying, "ye will not come
unto me, that ye might have life." He stands at the sick man's bed-
side, expostulating with him for his refusal of a cure, saying, " wilt
thou not be made clean ? When shall it once be ?" and lamenting
over his obstinacy, saying, " If thou hadst known, even thou at least
in this thy day, the things which belong to thy peace."
2a2
366 CHRIST THE PnYSICIAN
2. The great end for wliicli he came into the world, namely, " to
seek and to save that which was lost." When his disciples would
have him bring fire from heaven to consume his opposers, he told
them, " that he came not to destroy men's lives, but to save them."
"What is this world but an hospital of sin-sick souls, who have got
deadly wounds by the sting of the old serpent ? Why might not
the hallelujahs of angels have kept him at court, but that the shrieks
of dying sinners pierced his heart, and made him take that long
journey for their cure.
3. What he has done for cure of souls sick of sin. He gave him-
self to death, that they might live. He was content to take that
load of guilt on him, Avhich sickened their souls. He was wounded
for our transgressions, and bruised for our iniquities. His blood
was shed for our cure.
4. That he comes on a call to deliver sick souls. " Call upon me
in the day of trouble," says he, " I will deliever thee, and thou shalt
glorify me," for it is meat and drink to him to do the Father's will,
in saving lost and perishing sinners. If the soul once be willing to
part with the disease, and to seek the physician, the cure cannot
misgive,
3. Yea, he comes uncalled. " I am sought of them that asked
not for me," says he, " I am found of them that sought me not ; I
said. Behold me, behold me, unto a nation that was not called by my
name." Should not the sick seek unto the physician, but here the
physician seeks out the sick, " Ye have not chosen me," says he,
" but I have chosen you." Thus he did with Zaccheus. And truly
love begins always on Christ's side, and this fire descends before it
ascend.
6. He waits long on sick souls, after many refusals of employ-
ment for him. ! when Christ offers himself to us, should he take
us at our first word, we would receive no benefit by him, but he
waits, "Behold," says he, " I stand at the door and knock."
Lastly, The warm and kind entertainment he gives them that
come to him. " Him that cometh unto me, I will in no wise cast
out." Whatever their disease be he will not send them away.
Use 1. Of information. This teaches us, that of all men they
are most inexcusable, who, under the gospel, live in their sins. The
remedy was not provided for devils, and to many heathens it is not
made known ; but how shall we escape, if we neglect so great salva-
tion. If we perish, our blood is on our own heads. Slighting of
Christ is wilful self-murder. " Why then will ye die, house of
Israel ?"
Use 2. For reproof. It reproves those who slight this great
' OF SOULS. 367
Physician of souls, who will not come to him to be cured of their
spiritual maladies. Now, amongst the slighters of this Physician,
we reckon,
1. The Papists, who have other physicians besides Christ. "What
else means their invocation of saints, merit of good works, indul-
gences, &c.; these are put in the room of Chi'ist and his blood, who
by one offering hath perfected for ever them that are sanctified,
and which purges from all sin. Here, after all, the device of pur-
gatory is most cunning, for after their patients have tried all the
former, yet cannot have true peace, this remains after death, which,
if it be not effectual, people cannot come back to prove its false-
hood.
2. These that never go out of themselves for a cure. This is
natural to one and all of us. "We are like the spider, that will needs
spin its web out of its own bowels, and it is not little that will make
the soul content to be indebted to Christ for a cure. One man
rambles a while with the profane, at length he takes up himself.
Another gets his conscience alarmed by a sermon, and he resolves
forthwith to be a better man. Another has been under strong pangs
of conscience, but he is born before the time, his wounds get a law
plaster of tears, prayers, and good resolutions, and endeavours to
keep the law, and he is whole. But still they live ignorant of
Christ, and of the necessity of the application of his blood.
sirs ! these things will not do ; you will find them all phy-
sicians of no value. These persons may easily feign themselves
whole, whose wounds were never very deep, but they will break out
again, if they go not to Christ.
3. To those who love the disease, so as they loathe the Physician.
Their hearts are so glued to their lusts, that they cannot think of
parting with them. Many are of the temper of the Gadarenes.
They will say they love Christ ; but yet they love their lusts also.
How can that be ? They dress up to themselves an idol of their own
fancy, that will save their souls, and their sins too, instead of Christ,
and they fall in love with it, Mai. iii. 1. — 3 ; John vi. 15, 66. This
heart love to the disease, makes many prayers to the Physician to be
pure compliment ; the heart refusing what the tongue seeks.
What do ye in this, but love death ; greedily drink the poison,
and throw away the antidote ?
4. To those who will not accept of the remedies which he pre-
scribes. Health is sweet, but yet many will rather die of their
disease, than suffer a member to be cut off. Repentance is too bit-
ter a draught for them ; mortification of lusts, a pill which they
cannot swallow.
368 CHRIST THE PHYSICIAN
5. Tliose that see not their need of Christ, who are whole in their
own eyes. There is such a generation, that are pure in their own
eyes, and yet are not washed from their filthiness. They are sick,
of the disease of Laodicea. They fancy themselves rich, and that
they stand in need of nothing. None are in a more desperate case,
than those who are neither cold nor hot. Publicans and sinners
will enter into the kingdom of heaven before them. There is more
hope of a fool, than of one who is wise in his own conceit. These
are so swollen with conceit of themselves, that they say in effect,
they reign as kings without Christ.
6. Those that depend upon the mercy of God, without respect to
Christ.
Lastly, Those that have no confidence in the Physician. Pre-
sumption kills many, despair kills some. There is a sullen and
silent despair, which possesses the breasts of many, Jer. ii. 25.
They have little or no hope of mending their case, and therefore
they endeavour not to think on it, but to take as pleasant a life to
themselves as they can, come after what will. There is also a
raging despair, as in Judas, the punishment and end of the former,
when God wraps the filthy garments of the man's sin in brimstone,
and sets them on fire about him. Both these slight Christ, as if
their cases were hopeless and beyond his reach.
Use 3. Of Exhortation. Come to him for the cure of your spi-
ritual diseases.
Motive 1. Sure you have need of him, absolute need of him.
let necessity drive you to him. The less you see your need, the
more need you have of him. Are there no diseased souls here ? I
will tell you some diseases that I fear are very common among us,
but Christ will cure you of them, if you will come to him.
1. The blindness of the eyes of the mind, Eph. iv. 18. We were
all born blind, and it is to be feared many of us were never yet
cured. Are there not many, who never yet saw sin or holiness in
their own colours. Hell is before them, they fear it not, because
they see it not. Head and heart of some is all darkness. Many
have an enlightened head, and a dark heart ; but Christ can make
even " those who are darkness, light in the Lord."
2. Spiritual dumbness. There is a dumb devil possesseth many.
They have tongue enough for the world, but none for God or their
souls. They have not a mouth to open for God and his cause in the
world. They are dumb in their families, and in their closets,
as to their souls. This is an evidence grace has not touched their
hearts, or else their mouths would be opened, Isa. xxxv. 5, 6.
3. The hardness of the heart. The hearts of many are as an
OF SOULS. 369
adamant. Mercies will not melt them, judgments will not break
them. They are proof against the preaching of law and gospel. It
may be said of many, that they have made their faces harder than
a rock. But they say the blood of the goat will dissolve the ada-
mant. To such sinners Christ says, ** A new heart also will I give
you, and a new spirit will I put within you : and I will take away
the stony heart out of your flesh, and I will give you an heart of
flesh."
4. The falling evil of backsliding. Many have sometimes
flourished fairly in God's vineyard, who are now withered and gene
back. They are far from what they were some time ago. Like the
sow, they have returned to their wallowing in the mire. To them
he says, " Return, ye backsliding, and I will heal your backslid-
ings."
5. The swelling of pride and self-conceit. There is a root of
pride in every man's heart by nature, and if the axe of deep humi-
liation has not been laid at the I'oot of it, no wonder that it grow to
a monstrous size. But our Lord can cure it. Acts is. 6. He can
lead the man to the knowledge of the evils of his heart.
Lastly, The decay of grace. Alas ! this is too visible at this
day, in the lives of many ; they do not equal the advantages which
they enjoy. But Christ cures this also. " They that dwell under
his shadow shall return ; they shall revive as the corn, and grow as
the vine; the scent thereof shall be as the wine of Lebanon."
Motive 2. Our Lord Jesus has all the properties that recommend
a physician.
He is skilful. He can take up yonr case, though you cannot
make language of it. He knows what will suit your disease. Many
a time we think that good for us, which he denies ; but afterwards,
we see it is good to be at his disposal. He is successful. Some
diseases are the reproach of medicine, they cannot be cured ; but
none can baftie him. " Though," says he, " your sins be as scarlet,
they shall be as white as snow ; though they be red as crimson, they
shall be as wool."
He cures freely, Isa. Iv. 1, " I will heal your backsliding, and
love you freely." Other physicians are enriched by their patients,
but he enricheth his, making them heirs of glory.
Lastly, He is the only physician. Either you must die, or come
to him. " Neither is there salvation in any other : for there is none
other name under heaven given among men, whereby we must be
saved."
Use 4. Of trial. By this we may know whether we have come to
Christ or not. Has he been a physician to your soul. If you have
370 ClIKIST THE PHYSICIAN
come to hira, the care is beguu on thee. The following are marks of
a soul, in which Clirist has begun the cure :
1. That soul will highly prize the physician. " Unto them that
believe, he is precious." As nothing is sweeter than life, so none
will be so dear to that soul, as the restorer of its health, and deli-
verer from death, Psal. Ixxiii. 25. None will prize Christ but those
that have seen the evil of sin. Some obtain a partial sight of their
disease; hence partial affections to Christ, a kind of hankering after
him. Christ is sweet, but still some lust is sweeter ; but the cured
soul gets an overpowering sight of him, Matth. xiii. 45, 46.
2. That soul will loath its disease above all things. "They that
love the Lord hate evil." Sin is made bitter to the soul, when it is
among the Physician's hands: they groan under it, as the Israelites
did in Egypt, Sin is bitter to many, yet never made sufficiently
bitter, Prov. xxiii. 35. But God lays still more and more gall and
wormwood on the breasts of the man's lusts, when he is curing till
it be the most bitter of all things.
3. Hence the soul groans under the remains of corruption, saying,
" wretched man that I am, who shall deliver me from the body of
this death." It aspires to, and longs after perfect health, Phil. iii.
13, 14. The remains of sin are iron chains, which makes the soul
walk heavily. There is not a more dangerous symptom than for
persons to rest satisfied with their attainments,
4. That soul begins to long for its spiritual food. "Blessed are
they that do hunger and thirst after righteousness, for they shall
be filled." They desire Christ and his ordinances for the nourish-
ment of their souls, and make use of Christ and his ordinances for
that end. Indeed incured souls may delight in the word as it
pleases their fancy, or fills their head with knowledge ; but the
soul that is cured, delights in it, as it fills the soul with purity, and
the heart with comfort.
To those in whom Christ has begun the cure, I would say,
1. Be thankful to the Physician, and wonder at his condescension,
that ever he should have set his eye on you, and passed by so many,
in no worse case than thyself. Let not the remains of your disease,
make you overlook the begun cure.
2. Pity and pray for the dying world. Men who in a shipwreck,
have got safe ashore, can they stand unconcerned, seeing their fel-
lows falling and sinking in the sea. Tit. iii. 1 — 6. Employ and im-
prove your acquaintance with the Physician for the cure of others.
Pray him to make the waters of the sanctuary healing waters.
3. Beware of relapses, falling back into the distempers of which
you have been cured. Relapses are very dangerous, and because the
OF SOULS. 371
cure is as yet imperfect, easily fallen into, therefore walk softly,
like Hezekiah ; Isa. xxxviii. 15.
Lastly, Beware of evil company as you would of a plague-liouse.
It is difficult to touch pitch, and not be defiled. Beware of profane
company, and of formal company that have light, but no heat of
affection to the advancing of holiness in themselves and others.
Doctrine III. Sin has laid mankind under a necessity to have a
Saviour, or sinners as sinners, stand in need of Christ. This is a
chief point of the doctrine of the gospel, and could we once get the
truth of it, deeply impressed on the consciences of sinners, the fort
would be almost gained.
Here we shall, First, Shew what sort of need this is. Secondly,
What sort of a Saviour sinners need. Thirdly, I shall endeavour
to give you a view of sinners' need of the Lord Jesus Christ.
I. We are to shew what sort of need this is. This need of a Savi-
our, is a need in order to salvation. People need many things,
yet they may be without them ; but if our salvation be lost, all is
gone. The sick man may need many things ; he may want house,
food, and raiment ; but the great thing is health. Though all the
rest be laid to his hand, yet if his disease cut him off, what avails
all these things.
There is a two-fold need. A thing may be necessary, either, 1.
For conveniency and better being of the thing ; or 2. Absolutely, so
as a thing cannot be without it. In the former respect a horse is
necessary for a journey ; in the last, the eye is necessary for seeing.
Now the sinner's need of a Saviour is absolute. There can be no
salvation without a Saviour. A man can no more see God in mercy
without Christ, than he can see at all without an eye. It would be
true that we needed a Saviour, if we could not be saved without him,
bnt with very great difficulty. But our need of Christ as a Saviour
draws much deeper, it is an absolute need.
This is plain from Scripture, Acts iv. 12. Without Christ with-
out hope, Ephes. ii. 12. The way of salvation is narrow, miss but
one step and the case is without remedy, " for he that believeth not
shall be damned." Hence the case of the devils is hopeless, " Tor
verily Jesus took not on him the nature of angels." We proceed,
II. To shew what sort of a Saviour sinners need.
1. Such an one as is a righteous and innocent person, one that
needeth none to save himself from sin. Physician heal thyself, is a
valid objection against any pretending to be the physician of souls.
"For such an high priest became us, who is holy, harmless, unde-
filed, separate from sinners, and made higher than the heavens."
2. One that is able for the work. If he were not able for it, the
372 CHRIST THE PHYSICIAN
work must misgive in his hand. Now if the work misgive, the sin-
ner is ruined. It is not little that is required here. lie must be
able to pay an infinite price, for an infinite guilt, to an infinite God.
Hence,
3. He must be one that is a middle person betwixt God and man,
even God-man in one person. Our Saviour behoved to be man : 1.
That ho miglit le capable to suffer death, " for without shedding of
blood there is no remission." 2. Tliat the same nature which sinned
might suffer, Heb. ii. 17; 1 Cor. xv. 21. He behoved also to be
God : 1. To give infinite value to his sufferings. 2. That he might
be able to bear up under, and to come out from under that infinite
•wrath which he had to bear. And he behoved to be God and man
in one person, that so what was done or suffered by either of the
natures, might be considered as done or suffered by the person, Acts
XX. 28.
4. He must be one that has a commission for the work. "No man
taketh this honour to himself, but he that is called of God, as was
Aaron." For it was in the option of an offended God, whether to
exact satisfaction from the parties themselves, or to admit a surety.
Lastly, He behoved to be one acquainted with the condition of
those whom he was to save. This is self-evident. For how can the
remedy be rightly and suitably applied, unless the Physician know
well the condition of the patients.
Now, where shall we find this Saviour ? If we believe the Church
of Rome, we will have more saviours than one, particularly the saints
departed, and the angels, to whom they pray, and in whom they
place their confidence, whereby they bring themselves under that
fearful curse. " Thus saith th3 Lord, cursed be the man that
trusteth in man, and maketh flesh his arm, and whose heart depart-
eth from the Lord." The Socinians also do this, by denying the
Divinity of Christ. But are any of them able for that work ? Are
they God ? Hos. xiii. 4. Where is their commission ? How do the
saints departed know our necessities ? Eccles. ix. 5, 6. To take
notice of all persons and all occurrences in the world, at the same
time, is an infinite perfection.
But behold, we find all these in Christ. He was altogether with-
out sin, Heb. vii. 26. He was, and is able to save, Psal. Ixxxix.
19; Heb. vii. 25. He was indeed a middle person, God and
man in one person, meet to be a day's man. In hira Job had his
wish. Job ix. 33. Do you ask his commission? See Isa. Ixi. 1.
Do you doubt his acquaintance with your case ? He tells the
churches "he knows their works," Rev. ii. 13. He is God, and we
" cannot go from his spirit, or flee from his presence."
OF SOULS. 373
III. I shall endeavour to give you a view of sinners' need of the
Lord Jesus Christ. Here I shall state, illustrate, and confirm, five
propositions.
Pkoposition I. Sinners had an absolute need of Christ's coming
into the world. It was a strange cure, but absolutely necessary for
a perishing world. There is a threefold coming of Christ into the
world :
1. In the morning of time he came, in the promise and repre-
sentation by the sacrifices. When Adam fell, was cited, examined,
couderaned, betwixt the sentence and execution of it, Christ came iu
the promise. "The seed of the woman shall bruise the head of the
serpent." Sacrifices were offered; for it is most rational to think
that the beasts, with whose skins Adam's body was covered, wore
offered before in sacrifice for his soul ; and it is most probable that
all this was the same day Adam was created.
what need was there of this his coming ! we see it in the type,
the ram caught in the thicket. Had not Christ thus come, men had
been born into the world as into the suburbs of hell, and the world
had been filled with the desperate roarings of fallen helpless sinners.
2. He came personally in the fulness of time. " For then God
sent forth his Son made of a woman, made under the law." He
came and tabernacled among us. The Word was made flesh. Man
sinning would needs be as God, and to save them, God must become
man.
3. He came by his Spirit in the apostles after his ascension ;
opening the gates of heaven and way of salvation, to the Jews and
Gentiles indiscriminately. He "thus came, and preached peace to
you which were far off, and to them that were nigh." Of these two
I shall speak together, as that one coming of Christ into the world,
which was absolutely necessary for the miserable world.
Now to shew you the need there was of Christ's coming thus, let
us take a view of the world as it was when he came. It had lasted
from the creation till the birth of Christ, three thousand nine hun-
dred and forty-five years; and from the deluge, two thousand two
hundred and eighty-nine, according to tlie best computations. In
this time, it had come to a wrinkled face, "the whole head was
sick, and heart faint." All was in such disorder, that there was
need of a new creation. The world was then divided into Jews and
Gentiles, an unequal division, indeed, in respect of number; the
former being only those of the Jewish nation, with a few that joined
now and then to them from among other nations. No nation under
heaven but they were a church, Psalm cxlvii. 19, 20. We shall
then have a view of the state of the world at that time, and so see
374 CHIUST THE PnYSlCIAN
the need there was of Christ's coming; if we view the state of the
Gentiles and of the Jews, and the partition wall betwixt the two.
1. Consider the partition wall that was then betwixt Jews and
Gentiles, Eph. ii. 14, 15. There was betwixt them, 1. A partition
wall of God's making, that is the ceremonial law, so called with au
allusion to the wall of Solomon's temple, that was betwixt the court
of the people and of the Gentiles, which prevented all manner of
passage, sight, and communication betwixt them. This, consisting
of so many rites and ceremonies, divided thera from all the world
besides, and by God's own command, they might not have familiar
intercourse with the Gentiles. The Jews had made this wall higher
themselves, Acts xi. 8.
There was also a wall of men's own making, and that was the
enmity betwixt Jews and Gentiles. There was a deadly hatred
betwixt them. The Jews called the Gentiles dogs, and reproached
them with their uncircumcision. The Gentiles again mock at their
circumcision, their sabbaths, and other institutions.
What need was there here of a reconciler, to make both one, which
was the effect of Christ's coming. We find Christ himself forbid-
ding his apostles, " to go into the way of the Gentiles, or to enter
into any city of the Samaritans." But afterwards, the vail of the
temple was rent in twain, and he gave them a new commission, "to
go and teach all nations." Then Isa. xi. 6, 7, began to be fulfilled.
2. Let us look to the Gentiles, and among them see our fathers,
that were without this partition ; and there we shall see thera " at
that time without Christ, being aliens from the commonwealth of
Israel, and strangers from the covenants of promise, having no hope,
and without God in the world." They were the visible kingdom of
the devil, under the power of darkness, the way of salvation utterly
unknown among them. As to the wise men among them, " when
they knew God, they glorified him not as God, neither were thank-
ful." They were drowned in superstition. The oracles of the
devil were famous, magic and witchcraft prevailed. The idea of
God was broken in pieces by them, like a great looking-glass, and
in every piece of it they thought they saw a God. Yarro reckons
above thirty thousand worshipped by the Europeans alone. They
were given over to all sort of fllthiness, Rom. i. 23 — 32. They
were very cruel, as appears from their human sacrifices, the bloody
spectacle of the gladiators, and the like. " Yea, they sacrificed
their sons and their daughters unto devils."
These, and such like, were the works of the devil, which Christ
came to destroy. Who can consider a world lying in this miserable
posture, and not hear their needs piercing the heavens with cries
for a Saviour.
OF SOULS. 375
3. Let us look within the partition wall, and behold the nation to
whom alone God had manifested himself; and here, if you except a
few that were groaning and longing for the consolation of Israel,
you will see a miserable face on the whole generation of the Jews.
They were most corrupt in their doctrine, bewitched with their
own traditions, and even their teachers knew nothing of regene-
ration, John iii. 10. Their divinity was to build on their birth
privilege from Abraham, so that they reckoned all Israel was to
have share in the world to come ; to rest on the law and their own
works, to account the day of expiation, afflictions, and death, expia-
tory. They were most corrupt in their manners. That generation
" was a generation of vipers, a wicked and adulterous generation ;"
the sink of all iniquity, and common sewer of vengeance, " that
upon them might come all the righteous blood shed upon the earth,
from the blood of righteous Abel, to the blood of Zacharias."
And rras it not a sick world, and needed the Physician, when in
such a case. And here we ought to admire the goodness of God to
us, who were amongst the utmost parts of the earth, lying in the
same darkness with other pagan nations. Our own historians tell us
our forefathers had the same pagan religion with the ancient Gauls,
in which human sacrifices made a great part. But now Christ is
come, and set up his standard among us.
PROPOSiTiojf II. There was an absolute necessity of the death of
Christ, in order to the saving of sinners. This appears,
1. From vindictive justice, which is essential to God. God cannot
but hate sin, and so must needs have a propensity to punish it,
Psalm V. 5, 6. That God is such an one, is evident from Scripture,
Rom. ii. 5 ; 2 Thes. i. 6 ; Heb. xii. 29. That God is just, is engraven
on the minds of all men. The heathens saw it by nature's light,
Rom. i. 32; Acts xxviii. 4. Conscience is God's deputy in the soul,
and from that impression which divine justice hath set upon it,
dooms the sinner to misery. Sin coming forth of the soul leaves a
sting behind it.
2. The law of God requires it, which denounceth death because
of sin, Gen. ii. 17 ; Gal. iii. 10 ; Rom. vi. 23. Now seeing God
cannot lie, this must be fulfilled either in the sinner, or in the
cautioner. Man being a rational creature, by the very frame of his
soul must be under a law. God that made him, must needs be his
governor and judge ; and being so, must conduct himself as becomes
one of infinite justice. " Shall not the judge of all the earth do
right."
3. Unless Christ's sufferings had been necessary for our salvation,
and to take away our sins, there can no satisfying account be given
376 CURIRT THE PIITSICIAX
of them. It is in vain to say, it was for confirming his doctrine, and
to give an example of all virtues. For liis doctrines were confirmed
by bis miracles, and a perfect example exhibited through his whole
life. After which, if there was no other necessity for his shedding
his blwod, Judas' question would not have been impertinent, " What
needeth all this waste ?" It is consistent with the goodness and
wisdom of God, to make his Son the curse causeless ? "Would he
have taken a compass, and gone round about by his Son's blood, to
take away the sins of the elect, if a word could have done it. Surely
the apostle tells us, " it is not possible that the blood of bulls and of
goats should take away sin." But if a mere nothing might do it,
why not the blood of costly sacrifices. But we are expressly told,
*' that without shedding of blood there is no remission of sin," Heb.
ix. 22, 23.
Lasth/, The love of God in sending Christ, and in giving him to
the death, cannot be seen but in this way. The scripture does pro-
claim the exceeding greatness of that love, in giving Christ to die
for sinners, John iii. 16: Rom. v. 8. But if the sinner might have
been saved, and God's Sou spared also, where is that love ? On
the contrary, supposing that justice says sin must be punished,
either the Son or the sinner must die ; in this case, God's parting
with his Son, was an unparalleled act of love.
The Socinians themselves acknowledge, that it is unworthy of
God not to punish obstinate sinners. Xow, upon this I would say,
1. Obstinacy is not punished for itself, because in what is good,
obstinacy is constancy and a duty. It is punished, then, only be-
cause it is in evil. Sin is i:>unished for itself, but obstinacy for the
sin only. If sin then be punished for itself, every sin must be
punished. Again, if Christ had not died, all sinners would have
been obstinate and impenitent. Repentance would never have been
given by an unattoned God, Acts v. 31.
what a horrible evil is sin I Was not the stain deep that could
not be washen out but by the blood of God ? Shall we love that
which stabbed him to the heart, or live in that for which he died. Can
that be light which made him sweat great drops of blood falling
down to the ground ? or that sweet, which put gall and vinegar in
his cup ? let the blood of Christ springing forth from his heart,
be cords of love to draw thee from sin, Avhich, while thou indulgest
thyself in it, thou not only tramplest on the law, but ou the wounds
of the Son of God, Heb. x. 28, 29.
Pkopositiox III. The exaltation of Christ was absolutely neces-
sary for sinners' salvation ; that is, his resurrection ascension, and
sitting down at the Father's right hand. The necessities of perish-
OF SOULS. i377
ing sinners cried to him to come out of the grave, and go to heaven
For,
1. The death of Christ had not been eflfectnal, if he had not risen
again. " He was delivered for our offences, and was raised again
for our justification." Had he remained still in the grave, all
our hopes had been buried and perished with him. His death had
died, and been of no effect. " But now God hath raised him up,
having loosed the pains of death, because it was not possible that
he should be holden of it." The sins of the elect, Christ's grave-
stone, are taken off. God sent his angel as an officer, to open the
prison door.
2. No less necessary was his ascending into heaven for the aton-
ing for the sins of the elect. This was typified by the high priest's
(after he had killed the sin offering) going into the holiest of all
with the blood, and with incense on the golden censer. So Christ
presented to the Father his blood, and sits down there as interces-
sor. Had he not gone before us, we could have had no hopes of
entering heaven, Heb. vi. 20. They had need of an advocate at the
court of heaven, who have continual business there, which they
themselves are not capable to manage.
Proposition IV. Sinners have absolute need of union with Christ.
He that came into the world in their nature, must come into their
hearts, and dwell there by his Spirit, else they cannot be saved. They
must be joined to him and made one with him by faith, else they will
perish, whatever else they pretend to. What will it avail you in the
sight of God, if Christ be not your Saviour. All perished that were
not in the ark.
1. Unless you be in Christ, God cannot be well pleased with you.
It is only " in the beloved that you can find acceptance." The
Lord looks upon men as in one of two, either in the first or in the
second Adam ; as in the first, God looks upon us as enemies, but in
Christ as friends. "Wo to them that appear before God, but not in
their elder brothers garments.
2. You cannot be justified, Rom. v. 1. There is a sentence of
condemnation on all mankind by nature. There is no taking off of
this, without union to Christ. Sin remains unpardoned, the sentence
stands i'n force till the sinner be in Christ; for God is just, his
judgment is according to truth. He cannot justify a sinner, but on
the account of a perfect righteousness. None have it of their own,
and there is no communion with Christ in his righteousness, but by
union with him.
3. You cannot be children of God, but the slaves of the devil.
The only way of adoption is by receiving Christ, and believing on
378 CHRIST THE PIIYSICTAX
his name, John i. 12. How can you, who are born children of the
devil, become the children of God, but by a spiritual marriage with
his Son. " If the Son make you free, you shall be free indeed."
And if we be not children, we cannot be heirs of God.
4. You can do nothing that is pleasing and good in his sight.
" Without nie," says Christ, " ye can do nothing." First the tree
must be good, then the fruit. Christ is the life of the soul. Gal. ii.
20 ; and without Christ, all our works are but dead works. Our
fruits will be found as the apples of Sodora, fair to look upon, but
when touched fall to ashes.
Proposition V. We stand in need of Christ in all his offices.
Our necessities call aloud for all the offices with which he is in-
vested.
I. We need him as a prophet, teacher, and interpreter of the
Father's mind to us. Can we know a man's mind but by his
words ? No, surely, for nature has not granted us a window to look
into their hearts. No more can we know the mind of God, without
the words of Christ, John iii. 13.
1. How could we ever have known the mind of God concerning
man's salvation without him. " For no man hath seen God at any
time the only begotten Son which is in the bosom of the Father, he
hath declared him." None but he could have brought life and im-
mortality to light. That counsel might, for us, have remained
through eternity hid in the breast of the Father. The heathens could
look up to the heavens and read much of God's goodness, wisdom,
and power, Rom. i. 20 ; but none could ascend into heaven and enter
God's secrets, but he that was in the bosom of the Father, and on
his cabinet councils, John iii. 13.
2. How can we get saving illumination without him. " Neither
knoweth any man the Father save the Son, and he to whomsoever
the Son will reveal him." By him God made the world laying the
foundation of it in light, and by him he hath formed the new world.
" For God who commanded the light to shine out of darkness, hath
shined in our hearts, to give the light of the knowledge of the glory
of God in the face of Jesus." We lost our eyes in Adam ; we can-
not discern one truth spiritually and savingly, while out of Christ,
1 Cor. ii. 14. ! the vast difference betwixt book learning, and
and what is learned from the Spirit. I refer it to the experience of
the godly, if saving illumination was not as the bringing them to a
new world, which they never saw before. This makes unlearned
Christians able to suffer for Christ, when others can only dispute for
him. Tou may read the best books with attention : but if Christ be
not your teacher by his Spirit, you will never know any thing to
purpose.
OF SOULS. 379
3. How think you to get through the world without hira ; to
know sin and duty in particular cases, and to go safely through the
snares and temptations, with which the world abounds ? Moses would
not venture on the journey through the wilderness without his pre-
sence, " the cloud of glory." And the Father has seen it necessary
to give him " a leader to his people, Isa. Iv. 4.
4. How can we read the Bible profitably without him ? I confess
there are but few much concerned about this. The dust of their
Bibles will witness against them. Others by their reading get their
heads filled with knowledge, and may have the history of it on their
finger ends ; but alas ! still it is but a sealed book to them. Like
the eunuch, " they understand not what they read, not having one
to guide them." Only Christ can here teach you to profit. He only
"can open our eyes that we may behold wondrous things out of
God's law." "Whatever others say, exercised souls will say it is
true ; for they know what it is, sometimes to have the Bible a
sealed, at other times an opened book.
5. How will you get your case resolved without hira ? Few are
exercised about their case. " They are at ease from their youth, and
settled on their lees." They are like the door on the hinges. Con-
science is become stupied. No small thing will awaken it. But
they who are exercised about the case of their souls, will see their
need of him. Men may speak to an exercised soul, but if Christ
speak not, the remedy will not be efi^ectual. " He hath the tongue
of the learned, and knows how to speak a word in season to him
that is weary." True it is, the watchmen may find the spouse, but
it is not by their own act, but by Christ speaking in them, or by
them ; and whatever difficulty some have to believe the presence of
God in ordinances, yet some can from experience " report that God
is in you of a truth." Sometimes the soul of the Christian is so ex-
ercised, as almost to despair of deliverance : but see how deliverance
comes. Job xxxiii. 19 — 26.
Lastly, How will you understand the dispensations of Providence
without him ? " His way is in the sea, and his footsteps are not
known," who but himself can unfold them. There are many dark
passages in a Christian's life ; what must they do, but go to Christ
with them, Psal. Ixxiii ; John xiii. Many a time, the child of God
is at a stand with providences. They appear to them as the wrong
side of things ; they cannot see the beauty, harmony, and order of
them, till they go to Christ with them, who is able to satisfy them.
II, We need him as a priest, seeing we have sinned against the
Lord. We need him in both parts of this oflicp, his satisfaction and
intercession.
YoL. IV. 2 b
380 CHRIST THE PHYSICIAN
I. We need his satisfaction, the sacrifice of himself, his blood as
the Scripture terms it. This is a fountain in which we must be
washed. With this our souls must be sprinkled, else we perish.
1. There is no answering the demands of justice and the law,
without this blood. The law requires, and justice demands satisfaction
for a broken covenant of works. Their demands run high, namely,
that it be infinite, either in respect of value or duration, for an infi-
nite God is offended, and sin is a kind of infinite evil. Now sinner
that art out of Christ, how canst thou answer these demands ?
Suppose thou shouldst begin and suffer from the cradle to the grave,
all those will be but useless to this purpose. Sooner may a child fill
up the sea with little stones, than thou satisfy the demands of law
and justice. No plea will avail here, but that of " Christ's blood>
which cleanseth from all sin." He is the city of refuge, the high
priest that died for us.
2. There is no peace with God without him and his blood, Rom.
V. 10. It is Christ's blood only, that procures our peace, and atones
for rebel sinners. That is it which quencheth the fire of God's
wrath, that otherwise would burn up the sinner. Prayers and en-
treaties would not do it, " without shedding of blood, there is no
remission."
3. There is no pardon without this blood. Guilt is so deep in the
soul, that nothing but Christ's blood will wash it away. Wouldst
thou have a pardon, sinner, it must come to thee through Christ,
" in whom we have redemption through his blood even the forgive-
ness of sins." This is the only remedy.
4. There is nothing able to purge us from an evil conscience, but
this blood. An evil conscience is a dreadful companion. It is a
tormentor. Guilt makes it uneasy, or will do so. Many have other
ways to cure their uneasy consciences, but these will only heal the
wound superficially, and it will break out again. The Scripture
knows of no cure, but the blood of Jesus, " which purgeth the con-
science from dead works, to serve the living God." What need
have we then to come to the blood of sprinkling.
II. We stand in need of Christ to be our intercessor with the Fa-
ther, to appear in the presence of God for us, Heb. ix. 24. If we
have not him for our friend at the court of heaven, we need never
think to come there.
1. If Christ be not our intercessor with the Father, we can have
no peace made or kept up with God ; as it is by his intercession
that the peace purchased by his blood is first made up, so by the
same means it is continued. We are every day offending ; how
stands the covenant then, why is it not broken ? " If any man sin,
OF SOULS. CO
we have an advocate with the Father, Jesus Christ the righteous."
Because, while we live we sin, therefore Christliv es to intercede.
He is ready to say, " Father, forgive them for they know not what
they do." What shall become of them then, that are still sinning,
and have no intercessor? they are treasuring up wrath.
2. We want not an accuser before the Lord. " Satan is the ac-
cuser of the brethren ; and accuses them before our God, day and
night." The devil first tempts, then accuseth. Have we not then
need of one to answer these accusations against us, Zech. iii. 1, 2.
Without this there is no safety, but in Christ's intercession we may
boast against all, Rom. viii. 33, 34.
3. Without him we can have no communion and fellowship with
God. It is by his intercession, that we have access to God in duties.
" In him we have boldness and access with confidence, by the faith
of him." The word signifies a leading by the hand, alluding to the
custom in the courts of princes, where none may come to the pres-
ence-chamber, but those who are brought in by some favourite or
courtier. Many come to duties, to prayers, sermons, &c., but there
is no intercourse betwixt God and them. Why ? " Nay," God says
to them, as Joseph did to his brethren, " except you bring your bro-
ther with you, you shall not see my face."
4. Without him, your services and duties cannot be accepted. Hd
must present them, else they will be rejected. Rev. viii. 3. The
best sacrifice wants not dung, which must be burnt up by the efiicacy
of Christ's blood and intercession. No hearing of prayer without
his intercession. God will hear no prayers as they come out of the
sinner's mouth, but as out of his Son's mouth, as presented by him.
III. We stand in need of him as our King and Lord. Christ has
a twofold kingdom: his essential kingdom, and his mediatory king-
dom ; the former over all, the latter over his people. This king-
dom is administered externally and internally; we stand in need of
both.
I. We stand in need of Christ to be our King outwardly, to govern
us in a visible church state. It has been the cry of our land, we
will have no king but Cjesar; the magistrate having been invested
with a blasphemous supremacy over all persons in all causes. This
cannot be taken ofi', by saying he is a subordinate, not a co-ordinate
head. The pope never pretended to more. But from the Scripture
we learn the church is not a monster with two heads. ** Christ him-
self is head over all things to the church." That Christ is the only
head and King of his church, hath been the doctrine of the protes-
tants against the papists, to cut off the pope's supremacy ; and there-
fore, in the large confession of the Church of Scotland, it was de-
2 b2
382 CHRIST THE PHYSICIAN
clared blasphemy to acknowledge another head. This shews the
contradictory nature of the test. Now we stand in need of Christ
to be onr King.
1. Consider the sad and woeful case these are in that are without
this visible kingdom of Christ. These are the dark places of the earth,
that are the habitations of cruelty, Eph. ii. 12. The visible church
of Christ on earth, is the only society in which safety can be found.
The Scripture calls it the kingdom of heaven, for here the King of
heaven reigns, Psal. ii. 6. Here are the laws of heaven, Heb. xii.
25 ; here the subjects of heaven dwell ; even those who are fellow-
citizens with the saints, and of the household of faith ; and here the
glory of heaven is begun ; for the God of all grace hath called us
un'o his eternal glory by Jesus Christ.
2. Consider and view the several parts of this kingly government
of Christ as externally administered, and the need of the same will
quickly appear. These are, 1. Christ's calling a people out of the
world to the profession of his truth. Acts xv. 14. 2. Giving them
laws and ordinances, Isa. xxxiii. 22. 3. Officers, Eph. iv. 11, 12.
4. Defending the church from her enemies, Psal. ex.
How needful this calling out of a people from the world to the
profession of his truth, and making up a church was, and is, may
appear from what has been already said ; see that one place, Isa.
ix. 2, 3. "What society can be well governed without laws ? The
wicked cannot abide Christ's laws. Psal. ii. 3; but without them all
would go to confusion. He has instituted ordinances, the word, sa-
craments and discipline in his church, all which are of evident ne-
cessity to the church of God. These are a burden to many. They
can live without the hearing of the word, and without sacraments.
These are ties which they like not to come under. They will not
subject themselves to discipline, it is a yoke too hard for their fair
necks, but so necessary, as that without it, the church would be like
" a city that is broken down and without walls." Much contempt is
poured out on the office-bearers of Clirist's house. Ministers are
looked upon by many as a sort of almost useless creatures, hence
long desolation of parishes; but see Eph. iv. 11; Prov. xxix. 18.
And unless the church were defended, enemies restrained and con-
quered, the wild boar of the forest would soon eat up that planting
of the Lord.
TI. We stand in need of Christ to be our King, in respect of the
inward administration of his government in and over our souls.
His kingdom must be within us, else we will never reach his kingdom
of glory. The visible church is this King's house, but the believer's
heart is the throne and chair of state. " He dwells in their hearts
or SOULS. 383
by faith." Many are subjects of Christ's visible kingdom, who are
really subjects of the devil's invisible kingdom. Many give Christ
the hand that never gave him the heart. But our having Christ for
our King inwardly, is absolutely necessary to our salvation. If
Christ be not your King in this way, then,
1. How can you be his true and loyal subjects ? The first act of
Christ's kingly office is subduing us to himself. We are born ene-
mies to God, and Christ has his kingdom to raise up out of a com-
pany of rebels, Rom. viii. 7. What will bring them in to him ?
Men cannot. Only a day of power will do it. Then he makes them
willing. Where the word of a king is, there is power. He can
make them run at a call then, Isa. Iv. 5 ; and xliv. 22. None but
King Jesus is able to rob the devil of subjects, and take off the fet-
ters from the sinner's will. He gets no subjects but by stroke of
sword. The devil likes his subjects better than to part with them
easily, and they like bis service better than to be ready to leave it,
therefore there must be a drawing power.
2. How can you get true repentance without him ? He is exalted
to be a prince and a Saviour, to give repentance unto Israel and for-
giveness of sins. Many think repentance an easy thing, but it is
not so. The mere word, good advice, and education, will not pro-
duce it. Our hearts and our lusts are more firmly glued togetlier,
than to be rent asunder by a wedge of our own timber. If you get
no other repentance than what is spun out of your own bowels, that
will be ^wept away as a spider's web.
3. How can we get lusts mortified without him ? The least of
them is too strong for us, therefore he hath said, he will subdue our
iniquities. Our own spirits are sufficient to carry us on in the way
of the flesh, but the Spirit of Christ is necessary for true mortifica-
tion, Rom. viii. 13. How soon will our lusts turn our masters, if we
grapple with them in our own strength.
4. How can we be right ruled but by him. If his Spirit rule not
in our hearts, there will be nothing but confusion in them. Wo to
that man, that gets the reins laid on his own neck, and is left to bo
his own steersman through the sea of this world. They will never
come safe to land, and therefore the Spirit of truth is promised to
guide us into all truth. The Father, therefore has appointed Jesus
to be the Captain ot our Salvation, to lead and guide the people of
God to their rest in the heavenly Canaan, Micah ii. 13.
5. How shall we be defended against our spiritual enemies, but by
him ? We have many enemies, many snares and temptations are in
our way. We have a subtile devil, and a multitude of inward lusts.
We are not able lor the Kaot of them, unless he deftud us.
384 CHIUST THE PIXXSICIAN
Lastly, Who sliall conquer and rertrain our enemies but he ?
None other has Satan in a chain, nor can bruise him under our feet,
but he who bruisfd his head.
For Application. What hath been said, serves, 1. For instruc-
tion, and it lets us see,
1. What is our case by sin. We may discern three things in it:
1. We may discern here the heinousness of our guilt. It was
dreadful to behold Adam cast out of paradise — hell rained out of
heaven upon Sodom — but much more, to see the Sou of God neces-
sitated to come out of heaven, out of his Father's bosom, and bear
his wrath. It could be no small thing that occasioned all this.
Think on this, thou that thinkest little of sin. Behold the Son of
God dying on a cross for it.
2. Pollution of our souls by it, and there hatefulness in the sight
of the Lord. The sinner can have no access to God without a Medi-
ator. No admission into his presence, but as washed with the blood
of Christ. deep stain ! that could not be washed away, but by the
blood of God.
3. Our inability to help ourselves. We are fallen into a pit, a
gulf of misery. We must perish there, unless helped out. It pass-
eth our power and skill to recover ourselves. How low then has sin
laid us.
2. We see with what a God we have to do. Those who are
unacquainted with Christ, in whose face his glory shines, cannot pro-
perly know God. He is a just and holy God. Fools make a mock
of sin, because they think God such an one as themselves. But God
will not be mocked. Sinners will find to their cost, that he is both
just and holy, and that he will burn them up, in case they get not
one to stand between them and him when he is angry.
3. The dangerous case in which they are, that are out of Christ.
You may as easily climb up to heaven by a ladder of your own
making, as get salvation without him. Pretend to what you will, if
you have no just pretences to Christ, you are ruined eternally. Do
what you will, suffer what you will, nothing will avail without your
being in Christ. If you should leave the world and dwell in a wil-
derness, dig your grave with your nails, live on grass, weep for your
sins till you weep out your eyes — as a thousand cyphers alone still
stand for nothing without a figure before them, so all that you can
think, do, or suffer without Christ, will be useless.
4. That they are a blessed people that are in Christ, and that
they should be ever making use of him, seeing they are ever sinning.
As we are still defining ourselves, still we should be dipping in the
fountain.
OF SOULS. 385
Use 2. Of exhortation. Be convinced then, sinners, of your
need of Christ, and let your necessities drive you to hira. Alas !
few are sufficiently convinced of their absolute need of the Lord
Jesus Christ. There is an error here, that is the cause of many
others. Of it there are clear evidences, such as,
1. The sound rest which many get in their sins, sleeping on the
mercy of God. There is a generation going on in their sins,
and yet have peace and hopes of salvation, and that merely because
God is merciful. These see no need of the Lord Jesus. They know
not that Jesus is the only conduit, through which mercy flows to
sinners. They consider not, that they cannot taste of mercy, unless
they be in him. Mercy cannot save if you be out of Christ, for it
cannot act in prejudice to justice, and God cannot deny himself.
2. How few have ever got a sight of sin in its own colours. This
is evident from their making so light of it. Many live under the
gospel, who were never yet under convictions from the Spirit, of
their sinfulness and misery by nature. They confess they are sin-
ners, and who denies that ; but they were never perplexed about
their soul's state, nor ever put to it, to ask what shall we do to be
saved ? and surely till a man knows his disease to be dangerous, he
will never see the need of the Physician. Are there not some,
whom their soul's case never sent to their knees.
3. How few are there, that will refuse comfort and rest in any-
thing, till they get an interest in Christ secured. If we saw our ab-
solute need of Christ, it would be so, Acts ii. 37. What pleasure
can a condemned man take in any thing, till he get a pardon. The
man who sees his danger will say, what can omnipotence give me,
while I go Christless. But alas ! few keep pace with the church,
Lam. iii. 49, 50. They can take up their rest in the world, when
they get nothing of Christ.
4. How few are there brought to that, to leave no mean untried,
in order to get an interest in Christ, and salvation. It is a matter
of life and death, and all that a man hath, will he give for his life.
Necessity has no law. Every possible exertion must be made. But
alas ! most part of men are easily diverted in their pursuit of an in-
terest in Christ, and if they cannot attain their desire with ease,
they will let it go. Hence, some professors in their duties, are like
the door on the hinges. Still there is one thing they lack.
5. How few are brought to be content to part with all for Christ,
and to take him on any terms. Surely a sight of absolute need,
would make the soul content to put a blank in Christ's hand, say-
ing. Lord, what wilt thou have me to do ? "What will not a con-
demned man give for pardon ? See you a man prigging much in the
386 CHRIST THE I'llYSICIAN, &C.
market, you may conclude either that he can want the article, or
knows some other quarter whence he may get it. The soul that
seos its need, must have hira cost what it will.
6. How many can live in peace, weeks, months, and years, without
communion with hira. Are there not some, who never knew in ex-
perience, what communion with Christ is ? Some that will not bow
a knee to God for it ; some content with the bare performance of
duties, are never anxious about that, whether they find Christ in
them or not. They reign as kings without him. As king Saul,
from whom God is departed, they never see the king's face.
Lastly, The little pains people are at, to get Scriptural evidence
of their interest in Christ. Many hope they have an interest in
him, but were never at pains to examine the foundation of their
hopes. If a man were to be let down a steep rock by a rope, would
he not try whether it could bear his weight or not.
This may convince many of us, that we do not sufficiently see our
need of Christ ; and therefore receive the conviction and know, that
thou that wast never acquainted with this, art yet out of Christ, and
so in a fearful state. And I would exhort you to have so much
compassion on your souls, as to retire this night, and, 1. Meditate
on what a God thou hast to do with. 2. On thy sinful and misera-
ble state ; and 3. Pray the Lord may open your eyes. And to
quicken a sense of your need of Christ, and to urge you to close with
him, I would ask you these questions :
1. How think you to live without Christ? I am sure your life
will be a continued death without him. These bodies of yours, will
be but living coffins for dead souls, with the curse of God upon them
for a grave-stone. Though may in prosperity, yet how will you do
you do in adversity ? The clouds are growing black above the
heads of the people of the land. I fear days are coming, in which
the Lord will plead his controversy ; and how dreadful will it be
for a deluge of wrath to come upon a man who is not in the ark
of safety.
2. How will you die without Christ? You may think light of
hira now ; but when death settles down on these eyelids, and the
grim king carries thee over into the ocean of eternity, if Christ
keep thee not, where art thou then ?
3. How wilt thou appear before God to judgment without hira ?
Will not the face of God, whose Son thou hast slighted, be terrible
to thee ? To see this Christ, who is now freely offered to you as a
Saviour, sitting at the right hand of God, but not to open a mouth
for tliee there, but against thee as a slighter of him, and a ue-
glecter of his great salvation. How will you then escape ? Amen.
CHEISTIAK WATCnFULNESS, &C. 387
Simprin, Fchniary 16, 1707.
CHRISTIAN WATCHFULNESS STATED, AND ENFORCED.
SERMON XXXV.
Mark xiii. 37,
And luhat I say unto you, I say unto all, Watch.
These words are the conclusion of our Lord's discourse, begun at
the 5th verse of this chapter. Here he tells them the design of
speaking these things, that they were not designed for them alone
who heard them, but for all others, that minded to be his followers.
What things does he mean ? The text refers to the whole preced-
ing discourse, the word being in the plural number; and so it refers
to watching, which he had before pressed upon them, and now
presses again.
DocTKiNE. It is the duty of all to watch. For illustrating this,
I shall,
I. Shew what it is to watch.
II. I shall, under several branches, speak of the object of watch-
ing.
III. I shall enforce the doctrine, by giving reasons why we should
watch. I am then,
I. To shew what it is to watch.
Watching is a military term. By watching, the array is secured
from a surprise by the enemy. It properly belongs to the body to
watch, because it only is properly subject to sleep. Even this
bodily watching may be religious, 2 Cor. vi. 5; Psal. Ixiii. 6; but it
is commonly used in scripture for the watching of the soul, which is
subject to a spiritual sleep. There are two things in it,
1. The soul's keeping spiritually awake, for to watch is opposed
to sleeping. When Jesus found his disciples sleeping, "he said
unto Peter, Simon, sleepest thou ? Couldst thou not watch one
hour?" The time of our being in the world is night, Rom. xiii. 12,
and it is very natural to sleep in the night ; " for they that sleep,
sleep in the night." But we must not sleep, but be awake ; that is,
keep grace in exercise. We mast keep from carnal security and spi-
ritual sloth, which are very apt to creep in upon us, after the great-
est enjoyment and appearances of God, Song v. 3. This is a sweet
sin, in which a man will take pleasure, when other sins give him no
satisfaction. We must also keep the soul in spiritual motion and
388 CHursTiAN watchfulness
holy exercise. When we sleep we rest. Our rest is not here, and
therefore we must be always moving heavenwards. As the fire on
the altar was kept always burning, so we must be always watching.
If we begin to droop, we must rouse ourselves.
2. Observation. The sentinel that walketh the round, unless he
carefully observe what he may see, cannot be said to watch. Thus
the sheplicrds kept watch over their flocks by night, Luke ii. 8.
Our mind must be intent upon our business, that we may catch all
advantages against, and ward off hazard from the enemy. Hence
watching is expressed by taking heed, and by looking to ourselves,
1 Cor. X. 12 ; 2 John 8. We are now,
II. Under several branches to speak of the object of watching.
The branches are these three,
I. Some things we must watch over to keep them right.
II. Some things we must watch against.
III. Some things we must watch for.
I. There are some things we must watch over to keep them right.
1. Watch over yourselves. "Only," said Moses, "take heed to
thyself, and keep thy soul diligently, lest thou forget the things
which thine eyes have seen, and lest they depart from thy heart all
the days of thy life." Every man is his own nearest neighbour,
atid so his worst enemy is nearest to him. None capable to do us
so much harm.
Watch then over your heads, your principles, 1 Tim. iv. 1. The
spirit of delusion rageth. New doctrines are very enticing to those
that have not had the spiritual relish, and felt the efficacy of the
old upon their hearts, 2 Tim. iv. 3, and iii. 4. When the truth is not
received with love, the spirit of delusion leads men to believe a lie.
Watch over your hearts. " Keep thy heart with all diligence,
for out of it are the issues of life." The heart is the source of
action. It is as the eye to the body. " If therefore thine eye be
single, thy whole body shall be full of light. But if thine eye be
evil, thy whole body shall be full of darkness." The same may be
said of the heart. There is, then, the greatest need for watching it,
" for it is deceitful above all things, and desperately wicked." He
would act foolishly, who desiring to keep the water pure, would sit
down by the streams, neglecting the fountain. To watch the out-
ward man and not the heart, is to shut the door and the thief in
the house.
The thoughts of the heart must be watched. " Jerusalem,
wash thine heart from wickedness, that thou mayest be saved : how
long shall thy vain thoughts lodge within thee." Thus David de-
clares, " I hate vain thoughts." Thoughts are the births of our
STATED, AND ENFORCED. 389
hearts, and we had need to watch, and observe of what sort they
are, and stifle evil thoughts in the womb, lest through unwatchful-
ness they swarm forth and defile the wliole man, Mark riii. 20 — 23.
One wandering thought has been a wide door at which the soul's
life and vigour in duties have gone out, being as a dart struck,
through the heart of a bird singing on a tree.
Watch also the affections of the heart. Good ones are easily
crushed, and evil ones, like bad weeds, grow up apace, Song ii. 15.
! how ready are our affections to go astray, either on unlawful,
or else immoderately on lawful objects ; and when once set on,
they run along, as the fire in the train, Ecci. vi. 9. Therefore,
watch your hearts. He that hath no rule over his own spirit, is like
a city that is broken down and without walls.
"Watch over your tongues. " If any man among you seemeth to
be religious, and bridleth not his tongue, but deceiveth his own heart,
this man's religion is vain." It is dangerous to ride on an unbrid-
dled horse. David said, " I will take heed to my ways, that I sin
not with my tongue ; I will keep my mouth with a bridle, while the
wicked is before me." "Again," said he, "set a watch, Lord,
before my mouth, keep the door of my lips." The tongue boasteth
great things. It is apt to fall into undue silence, or sinful speaking.
A single word may be of dreadful consequence. " For by thy words
thou shalt be justified, and by thy words thou shaft be condemned."
The unruliness of the tongue it seems had cast the rich man in hell
into a burning fever, where no cooling was to be expected, Luke xvi.
24.
Your senses must be watched. These are the gates of the soul,
and when the town is besieged, strict watch must be kept at the
gates. Satan lays his trains at these gates ; if they be not guarded,
the whole soul may be set on fire. The senses of hearing and see-
ing, must in an especial manner be watched. By the eyes and ears
did the devil blow up all mankind in Adam and Eve. The eyes
ruined Achan, and wounded David severely. Job was glad to make
a covenant with them.
Watch over yi)ur feet, your walk and conversation. We are
exhorted " to walk circumspectly, not as fools, but as wise." We
should walk wisely, noticing every step. " We must watch in all
things," for we are ready to stumble in all things. We must not
walk at random ; " but in all our ways acknowledge the Lord, and
he shall direct our paths.
2. Watch over your graces. Grace is that fire sent down from
heaven into the hearts of sinners, which must not be neglected,
2 Tim. i. 6. Our graces are subject to decay, though not to death.
390 CHRISTIAN WATCHFULNESS
Though grace caunot die out of the garden of the heart, when once
it is implanted, yet it may be overgrown and hid. It is a great
pledge of the Lord's love and every way precious, therefore to be
watched, seeing it is in hazard.
3. Watch over your duties. Take heed how you hear, how you
read, pray, meditate and communicate. Remember what Paul says,
" I find then a law, that when I would do good, evil is present witii
me." Unwatchfulness in duties, makes them useless, like a man
shooting an arrow at random. We should watch the outward man
in duty. Men caunot pray sleeping, nor hear when gazing around
them. Watch the inward man the soul, that it behave rightly.
Satan is ready to cast a dead fly into the ointment to spoil all, or to
send the birds flocking to the carcase. See how David set himself
to his duty, " My voice," said he, " shalt thou hear in the morning,
Lord ; in the morning will I direct my prayer unto thee, and will
look up."
4. Watch over your attainments. " Look," says John, " to your-
selves, that we lose not those things we have wrought, but that we
receive a full reward." If it were but a weak spark of grace, " yet be
watchful, and strengthen the things which remain, that are ready to
die." If it were but a conviction, let us say with David, " my siu
is ever before me." " Quench not the Spirit." Do not let out the
fire, by neglecting it. The cloud like a man's hand, if cherished,
may ere long cover the heavens. See how watchful the spouse was,
when she had found Christ, " I charge you," said she, " ye
daughters of Jerusalem, by the roes and hinds of the field, that ye
stir not up, nor awake my love till he please."
II. There are some things we must watch against.
1. Watch against your lusts and corruptions. In an especial
manner let us watch against the sin of our nature, called the old
man, and by us usually the evil heart ; that woful bent of our souls
to evil, the body of sin, Rom. vii. 24. This reigns as a king in the
unregenerate ; and in the regenerate it is dethroned, but still endea-
vours to get the throne again, and in the meantime endeavours to
command. " Let not sin, therefore, reign in your mortal body,
that they should obey it in the lusts thereof."
Watch against your former sins, with which you were sometimes
led away, and have been engaging against. " As obedient children,
not fashioning yourselves according to the former lusts in your
ignorance." Your former loves will make suit again to you, and
be in on you, if you watch not. Remember you are naturally bent
to backslide, and, like Israel, to follow after your lovers ; theiefore
look not back to Sodom.
STATED, AND ENFORCED. 291
"Watch against your particular sins, to which you find yourselves
most inclined. The strongest guard should always be at the weak-
est part of the wall. Every man has his weak side, his " sin that
doth most easily beset him." Take notice of this by all means, and
endeavour to lay it aside, that each may be able to say with David,
" I kept myself from mine iniquity."
"Watch against little sins. The proverb is, the little thief makes
least noise, but opens the door to the rest. An improper look to
Bathsheba, in the end broke David's bones, A little sleep brings
on want as an armed man.
2. Watch against appearances of evil, 1 Thess. v. 22. Neither do
evil, nor what appears to be evil. Such as neglect this rule, offend
and stumble others, and so offend God. They grieve the godly, and
harden the wicked.
3. Against occasions of sin. It is difficult and dangerous for a
man to walk with bags of powder among sparks. Peter in the high
priest's hall, fell intoi "j grievous sin. " Enter not into the path of
the wicked, and go not in the way of evil men. Avoid it, pass not
by it, turn from it, and pass away." Sin has a lodging within, and
wants but an occasion to call it forth, and therefore starve your
lusts, by fleeing from occasions of sinning.
4. "Watch against temptations to sin. Watch and pray, that ye
enter not into temptation : the spirit indeed is willing, but the flesh
is weak. Ton live amidst many snares. Be upon your guard, tliat
you may resist when tempted, and throw not yourselves in the way
of temptation. You cannot expect to escape temptations while
here. God will have you tried, and temptations will easily lead
aside the unwary.
5. Against evil company. A man is known by his company, and
is always in some degree influenced by it. Evil communications
corrupt good manners. He that walketh with wise men shall be
wise, but a companion of fools shall be destroyed.
III. There are some things we must watch for, as men watching
for advantages against the enemy, and for strengthening themselves.
1. Watch for the proper season of duty, "Praying always,"
says Paul, " with all prayer and supplication in the Spirit, and
watching thereunto with all perseverance, and supplication for all
saints." There is an opportunity for doing good, Gal. vi. 10, which,
if not embraced, may do much harm. "To every thing there is a
season." This may come and pass too without improvement, if a
man be not watching. Many a fair child is lost by an untimely
birth, and many a good duty is spoiled for want of doing it in its
season. Every thing is beautiful in its season.
392 CIiniSTIAK WATCHFUL.VESS
2. "Watch for the motions of the Spirit. He ia an unwise mariner
that talces not heed to wind and tide. He can neither command
them \vlien he will, nor set out to sea without them. If a man be
80 happy as to watch the blowings of the Spirit, he may make good
progress ; otherwise, he may do much to little purpose. As soon as
God revealed himself, " Moses made haste, and bowed his head to-
ward the earth, and worshipped. And he said, if now I have found
grace in thy sight, Lord, let my Lord, I pray thee, go among us,
(for it is a stiflf-necked people), and pardon our iniquity and our sin,
and take us for thine inheritance."
3. Watch for experiences, by observing carefully the dispensa-
tions of providence towards you. " AVhoso is wise, and will observe
these things, even they shall understand the loving-kindness of
the Lord." An observing Christian is rich in experience. " For
thou, Lord, hast made me glad through thy work; I will triumph
in the works of thy hand." Providence is every day big with ad-
vantage to the observing Christian. Sometimes it brings him a
reproof, light, comfort, evidence of God's faithfulness, and such like
things ; but the un watchful let all these escape.
4. Watch the success of your duties. David resolved not only
that God should hear his voice in the morning, but also that he
would look up for an answer. Observe how you succeed at a
prayer, a sermon, or at a communion. The prayer that is not
looked after, is not likely to reach God's ears. Alas ! many go to
God in duties, as children at their play come and knock at people's
doors, and presently run away to their play again.
in. "We are to enforce the doctrine, by giving reasons why we
should watch.
1. Because God commands it, and that very often. He hath set
us to our post, and we must watch and not sleep.
2. Because we have the enemy within our walls. A deceitful
heart, with strong and deceitful lusts. '' The heart is deceitful
above all things, and desperately wicked." Therefore, says Solomon,
" He that trusteth in his own heart is a fool, but whoso walketh
wisely, he shall be delivered." How can men sleep sound, when
they know that cut-throats are within their houses ? Thou hast
within thee what will ruin thee, if thou watch not, though the devil
should never attack thee. A man's enemies are those of his own
house.
3. Because there are snares laid for us every where, hy the devil
and the world. Therefore, says Paul, " See then that ye walk cir-
cumspectly, not as fools, but as wise." There is no place where
Satan has not his traps set for thee. In the wilderness he tempted
STATED, AND ENFORCED. 393
Christ ; he tempted Eve when alone, and Peter in company. There
are snares in thy lawful enjoyments, visible and invisible. Oar time
is like to be a time of snares, we have need to watch. Remember
Jesus hath said, "He that overcometh, the same shall be clothed in
white ra
TVNews
OpenLibrary